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1
3347-3396

  • When the self-conceited person has seen any one commit a sin, there appears in him a fire (derived) from Hell.
  • خویش بین چون از کسی جرمی بدید ** آتشی در وی ز دوزخ شد پدید
  • He calls that (hellish) pride defence of the Religion: he regards not the infidel soul in himself.
  • حمیت دین خواند او آن کبر را ** ننگرد در خویش نفس گبر را
  • Defence of the Religion has a different character, for from that (religious) fire a (whole) world is green (verdant and flourishing).
  • حمیت دین را نشانی دیگر است ** که از آن آتش جهانی اخضر است‌‌
  • God said to them, “If ye are enlightened, (nevertheless) do not look heedlessly (contemptuously) upon the doers of black deeds. 3350
  • گفت حقشان گر شما روشان‌‌گرید ** در سیه کاران مغفل منگرید
  • Render thanks, O Host (of Heaven) and Servants (of God)! Ye are freed from lust and sexual intercourse.
  • شکر گویید ای سپاه و چاکران ** رسته‌‌اید از شهوت و از چاک ران‌‌
  • If I impose that kind of nature on you, Heaven will accept you no more.
  • گر از آن معنی نهم من بر شما ** مر شما را بیش نپذیرد سما
  • The preservation (from sin) which ye have in your bodies is from the reflexion of My preservation and care (of you).
  • عصمتی که مر شما را در تن است ** آن ز عکس عصمت و حفظ من است‌‌
  • Oh, beware! Regard that as (coming) from Me, not from yourselves, lest the accursed Devil prevail against you.”
  • آن ز من بینید نز خود هین و هین ** تا نچربد بر شما دیو لعین‌‌
  • As (for example) the writer of the Revelation given to the Prophet deemed the Wisdom and the Original Light (to be residing) in himself. 3355
  • آن چنان که کاتب وحی رسول ** دید حکمت در خود و نور اصول‌‌
  • He was reckoning himself a fellow-songster of the Birds of God, (whereas) that (which proceeded from him) was (only) a whistle resembling an echo.
  • خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا
  • If you become an exponent (imitator) of the song of birds, how will you become acquainted with the (real) meaning of the bird?
  • لحن مرغان را اگر واصف شوی ** بر مراد مرغ کی واقف شوی‌‌
  • If you learn the note of a nightingale, how will you know what (feelings) it has towards a rose?
  • گر بیاموزی صفیر بلبلی ** تو چه دانی کاو چه دارد با گلی‌‌
  • Or if you do know, ’twill only be from surmise, like the conjectures formed by deaf people from those who move their lips.
  • ور بدانی باشد آن هم از گمان ** چون ز لب جنبان گمانهای کران‌‌
  • How the deaf man went to visit his sick neighbour.
  • به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش‌‌
  • One possessed of much wealth said to a deaf man, “A neighbour of thine is fallen ill.” 3360
  • آن کری را گفت افزون مایه‌‌ای ** که ترا رنجور شد همسایه‌‌ای‌‌
  • The deaf man said to himself, “Being hard of hearing, what shall I understand of the words spoken by that youth?—
  • گفت با خود کر که با گوش گران ** من چه دریابم ز گفت آن جوان‌‌
  • Especially (as) he is ill and his voice is weak; but I must go thither, there's no escape.
  • خاصه رنجور و ضعیف آواز شد ** لیک باید رفت آن جا نیست بد
  • When I see his lips moving, I will form a conjecture as to that (movement) from myself.
  • چون ببینم کان لبش جنبان شود ** من قیاسی گیرم آن را هم ز خود
  • When I say, ‘How are you, O my suffering (friend)?’ he will reply, ‘I am fine’ or ‘I am pretty well.’
  • چون بگویم چونی ای محنت کشم ** او بخواهد گفت نیکم یا خوشم‌‌
  • I will say, ‘Thanks (to God)! What posset have you had to drink?’ He will reply, ‘Some sherbet’ or ‘a decoction of kidney-beans.’ 3365
  • من بگویم شکر چه خوردی ابا ** او بگوید شربتی یا ماشبا
  • (Then) I will say, ‘May you enjoy health! Who is the doctor attending you?’ He will answer, ‘So-and-so.’
  • من بگویم صحه نوشت کیست آن ** از طبیبان پیش تو گوید فلان‌‌
  • ‘He is one who brings great luck with him,’ I will remark; ‘since he has come, things will go well for you.
  • من بگویم بس مبارک پاست او ** چون که او آمد شود کارت نکو
  • I have experienced (the luck of) his foot: wherever he goes, the desired object is attained.’”
  • پای او را آزمودستیم ما ** هر کجا شد می‌‌شود حاجت روا
  • The good man made ready these conjectural answers, and went to see the invalid.
  • این جوابات قیاسی راست کرد ** پیش آن رنجور شد آن نیک مرد
  • “How are you?” he asked. “I am at the point of death,” said he. “Thanks (to God)!” cried the deaf man. At this, the patient became resentful and indignant, 3370
  • گفت چونی گفت مردم گفت شکر ** شد از این رنجور پر آزار و نکر
  • Saying (to himself), “What (cause for) thanksgiving is this? Surely he has always been ill-disposed towards me.”—The deaf man made a conjecture, and (as now appears) it has turned out to be wrong.
  • کین چه شکر است او مگر با ما بد است ** کر قیاسی کرد و آن کژ آمده ست‌‌
  • After that, he asked him what he had drunk. “Poison,” said he. “May it do you good!” said the deaf man. His (the invalid's) wrath increased.
  • بعد از آن گفتش چه خوردی گفت زهر ** گفت نوشت باد افزون گشت قهر
  • Then he inquired, “Which of the doctors is it that is coming to attend you?”
  • بعد از آن گفت از طبیبان کیست او ** کاو همی‌‌آید به چاره پیش تو
  • He replied, “Azrael (the Angel of Death) is coming. Get you gone!” “His foot (arrival),” said the deaf man, “is very blessed: be glad!”
  • گفت عزراییل می‌‌آید برو ** گفت پایش بس مبارک شاد شو
  • The deaf man went forth. He said gaily, “Thanks (to God) that I paid my respects to him just now.” 3375
  • کر برون آمد بگفت او شادمان ** شکر کش کردم مراعات این زمان‌‌
  • The invalid said, “This is my mortal foe: I did not know he was (such) a mine of iniquity.”
  • گفت رنجور این عدوی جان ماست ** ما ندانستیم کاو کان جفاست‌‌
  • The mind of the invalid began seeking abusive terms, that he might send him a message (filled with abuse) of every description,
  • خاطر رنجور جویان صد سقط ** تا که پیغامش کند از هر نمط
  • As, when any one has eaten bad (indigestible) food, it is turning his heart (stomach) until he vomits.
  • چون کسی کاو خورده باشد آش بد ** می‌‌بشوراند دلش تا قی کند
  • Suppression of anger is (like) this: do not vomit it, so that you may gain sweet words in recompense.
  • کظم غیظ این است آن را قی مکن ** تا بیابی در جزا شیرین سخن‌‌
  • Since he had no patience, he was tormented. “Where,” he cried, “is this cur, this infamous cuckold, 3380
  • چون نبودش صبر می‌‌پیچید او ** کاین سگ زن روسپی حیز کو
  • That I may pour upon him what he said (make a retort in his own style)?—for at that time the lion of my thought was asleep (I was too weak to contend with him).
  • تا بریزم بر وی آن چه گفته بود ** کان زمان شیر ضمیرم خفته بود
  • Inasmuch as visiting the sick is for the purpose of (giving them) tranquillity, this is not a visit to the sick: it is the satisfaction of an enemy's wish.
  • چون عیادت بهر دل آرامی است ** این عیادت نیست دشمن کامی است‌‌
  • (His motive was) that he should see his enemy enfeebled and that his wicked heart should be at peace.”
  • تا ببیند دشمن خود را نزار ** تا بگیرد خاطر زشتش قرار
  • Many are they that have gone astray from (true) piety, (because) they set their hearts on being approved and rewarded for the same.
  • بس کسان کایشان ز طاعت گمره‌‌اند ** دل به رضوان و ثواب آن دهند
  • ’Tis in truth a lurking sin: for there is many a foul thing that you think pure, 3385
  • خود حقیقت معصیت باشد خفی ** بس کدر کان را تو پنداری صفی‌‌
  • As (in the case of) the deaf man, who fancied that he did a kindness, but it had the opposite result.
  • همچو آن کر که همی‌‌پنداشته ست ** کو نکویی کرد و آن بر عکس جست‌‌
  • He sits down well-pleased, saying, “I have paid my respects, I have performed what was due to my neighbour”;
  • او نشسته خوش که خدمت کرده‌‌ام ** حق همسایه به جا آورده‌‌ام‌‌
  • (But) he has (only) kindled a fire (of resentment) against himself in the invalid's heart and burned himself.
  • بهر خود او آتشی افروخته ست ** در دل رنجور و خود را سوخته ست‌‌
  • Beware, then, of the fire that ye have kindled: verily ye have increased in sin.
  • فاتقوا النار التی أوقدتم ** إنکم فی المعصیة ازددتم‌‌
  • The Prophet said to a hypocrite, “Pray, for indeed thou hast not prayed (aright), my man.” 3390
  • گفت پیغمبر به یک صاحب ریا ** صل إنک لم تصل یا فتی‌‌
  • As a means of preventing these dangers, “Guide us” comes in every (ritual) prayer,
  • از برای چاره‌‌ی این خوفها ** آمد اندر هر نمازی اهدنا
  • That is to say, “O God, do not mingle my prayer with the prayer of the erring and the hypocrites.”
  • کاین نمازم را میامیز ای خدا ** با نماز ضالین و اهل ریا
  • By the analogical reasoning which the deaf man adopted a ten years' friendship was made vain.
  • از قیاسی که بکرد آن کر گزین ** صحبت ده ساله باطل شد بدین‌‌
  • Especially, O master, (you must avoid) the analogy drawn by the low senses in regard to the Revelation which is illimitable.
  • خاصه ای خواجه قیاس حس دون ** اندر آن وحیی که هست از حد فزون‌‌
  • If your sensuous ear is fit for (understanding) the letter (of the Revelation), know that your ear that receives the occult (meaning) is deaf. 3395
  • گوش حس تو به حرف ار در خور است ** دان که گوش غیب گیر تو کر است‌‌
  • The first to bring analogical reasoning to bear against the Revealed Text was Iblís.
  • اول کسی که در مقابله‌‌ی نص قیاس آورد ابلیس بود
  • The first person who produced these paltry analogies in the presence of the Lights of God was Iblís.
  • اول آن کس کاین قیاسکها نمود ** پیش انوار خدا ابلیس بود