گر از آن معنی نهم من بر شما ** مر شما را بیش نپذیرد سما
If I impose that kind of nature on you, Heaven will accept you no more.
عصمتی که مر شما را در تن است ** آن ز عکس عصمت و حفظ من است
The preservation (from sin) which ye have in your bodies is from the reflexion of My preservation and care (of you).
آن ز من بینید نز خود هین و هین ** تا نچربد بر شما دیو لعین
Oh, beware! Regard that as (coming) from Me, not from yourselves, lest the accursed Devil prevail against you.”
آن چنان که کاتب وحی رسول ** دید حکمت در خود و نور اصول3355
As (for example) the writer of the Revelation given to the Prophet deemed the Wisdom and the Original Light (to be residing) in himself.
خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا
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.
لحن مرغان را اگر واصف شوی ** بر مراد مرغ کی واقف شوی
If you become an exponent (imitator) of the song of birds, how will you become acquainted with the (real) meaning of the bird?
گر بیاموزی صفیر بلبلی ** تو چه دانی کاو چه دارد با گلی
If you learn the note of a nightingale, how will you know what (feelings) it has towards a rose?
ور بدانی باشد آن هم از گمان ** چون ز لب جنبان گمانهای کران
Or if you do know, ’twill only be from surmise, like the conjectures formed by deaf people from those who move their lips.
به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش
How the deaf man went to visit his sick neighbour.
آن کری را گفت افزون مایه‌‌ای ** که ترا رنجور شد همسایه‌‌ای3360
One possessed of much wealth said to a deaf man, “A neighbour of thine is fallen ill.”
گفت با خود کر که با گوش گران ** من چه دریابم ز گفت آن جوان
The deaf man said to himself, “Being hard of hearing, what shall I understand of the words spoken by that youth?—
خاصه رنجور و ضعیف آواز شد ** لیک باید رفت آن جا نیست بد
Especially (as) he is ill and his voice is weak; but I must go thither, there's no escape.
چون ببینم کان لبش جنبان شود ** من قیاسی گیرم آن را هم ز خود
When I see his lips moving, I will form a conjecture as to that (movement) from myself.
چون بگویم چونی ای محنت کشم ** او بخواهد گفت نیکم یا خوشم
When I say, ‘How are you, O my suffering (friend)?’ he will reply, ‘I am fine’ or ‘I am pretty well.’
من بگویم شکر چه خوردی ابا ** او بگوید شربتی یا ماشبا3365
I will say, ‘Thanks (to God)! What posset have you had to drink?’ He will reply, ‘Some sherbet’ or ‘a decoction of kidney-beans.’
من بگویم صحه نوشت کیست آن ** از طبیبان پیش تو گوید فلان
(Then) I will say, ‘May you enjoy health! Who is the doctor attending you?’ He will answer, ‘So-and-so.’
من بگویم بس مبارک پاست او ** چون که او آمد شود کارت نکو
‘He is one who brings great luck with him,’ I will remark; ‘since he has come, things will go well for you.
پای او را آزمودستیم ما ** هر کجا شد می‌‌شود حاجت روا
I have experienced (the luck of) his foot: wherever he goes, the desired object is attained.’”
این جوابات قیاسی راست کرد ** پیش آن رنجور شد آن نیک مرد
The good man made ready these conjectural answers, and went to see the invalid.
گفت چونی گفت مردم گفت شکر ** شد از این رنجور پر آزار و نکر3370
“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,
کین چه شکر است او مگر با ما بد است ** کر قیاسی کرد و آن کژ آمده ست
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.
بعد از آن گفتش چه خوردی گفت زهر ** گفت نوشت باد افزون گشت قهر
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 گفت از طبیبان کیست او ** کاو همی‌‌آید به چاره پیش تو
Then he inquired, “Which of the doctors is it that is coming to attend you?”
He replied, “Azrael (the Angel of Death) is coming. Get you gone!” “His foot (arrival),” said the deaf man, “is very blessed: be glad!”
کر برون آمد بگفت او شادمان ** شکر کش کردم مراعات این زمان3375
The deaf man went forth. He said gaily, “Thanks (to God) that I paid my respects to him just now.”
گفت رنجور این عدوی جان ماست ** ما ندانستیم کاو کان جفاست
The invalid said, “This is my mortal foe: I did not know he was (such) a mine of iniquity.”
خاطر رنجور جویان صد سقط ** تا که پیغامش کند از هر نمط
The mind of the invalid began seeking abusive terms, that he might send him a message (filled with abuse) of every description,
چون کسی کاو خورده باشد آش بد ** می‌‌بشوراند دلش تا قی کند
As, when any one has eaten bad (indigestible) food, it is turning his heart (stomach) until he vomits.
کظم غیظ این است آن را قی مکن ** تا بیابی در جزا شیرین سخن
Suppression of anger is (like) this: do not vomit it, so that you may gain sweet words in recompense.
چون نبودش صبر می‌‌پیچید او ** کاین سگ زن روسپی حیز کو3380
Since he had no patience, he was tormented. “Where,” he cried, “is this cur, this infamous cuckold,
تا بریزم بر وی آن چه گفته بود ** کان زمان شیر ضمیرم خفته بود
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).
چون عیادت بهر دل آرامی است ** این عیادت نیست دشمن کامی است
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.
تا ببیند دشمن خود را نزار ** تا بگیرد خاطر زشتش قرار
(His motive was) that he should see his enemy enfeebled and that his wicked heart should be at peace.”
بس کسان کایشان ز طاعت گمره‌‌اند ** دل به رضوان و ثواب آن دهند
Many are they that have gone astray from (true) piety, (because) they set their hearts on being approved and rewarded for the same.
خود حقیقت معصیت باشد خفی ** بس کدر کان را تو پنداری صفی3385
’Tis in truth a lurking sin: for there is many a foul thing that you think pure,
همچو آن کر که همی‌‌پنداشته ست ** کو نکویی کرد و آن بر عکس جست
As (in the case of) the deaf man, who fancied that he did a kindness, but it had the opposite result.
او نشسته خوش که خدمت کرده‌‌ام ** حق همسایه به جا آورده‌‌ام
He sits down well-pleased, saying, “I have paid my respects, I have performed what was due to my neighbour”;
بهر خود او آتشی افروخته ست ** در دل رنجور و خود را سوخته ست
(But) he has (only) kindled a fire (of resentment) against himself in the invalid's heart and burned himself.
فاتقوا النار التی أوقدتم ** إنکم فی المعصیة ازددتم
Beware, then, of the fire that ye have kindled: verily ye have increased in sin.
گفت پیغمبر به یک صاحب ریا ** صل إنک لم تصل یا فتی3390
The Prophet said to a hypocrite, “Pray, for indeed thou hast not prayed (aright), my man.”
از برای چاره‌‌ی این خوفها ** آمد اندر هر نمازی اهدنا
As a means of preventing these dangers, “Guide us” comes in every (ritual) prayer,
کاین نمازم را میامیز ای خدا ** با نماز ضالین و اهل ریا
That is to say, “O God, do not mingle my prayer with the prayer of the erring and the hypocrites.”
از قیاسی که بکرد آن کر گزین ** صحبت ده ساله باطل شد بدین
By the analogical reasoning which the deaf man adopted a ten years' friendship was made vain.
خاصه ای خواجه قیاس حس دون ** اندر آن وحیی که هست از حد فزون
Especially, O master, (you must avoid) the analogy drawn by the low senses in regard to the Revelation which is illimitable.
گوش حس تو به حرف ار در خور است ** دان که گوش غیب گیر تو کر است3395
If your sensuous ear is fit for (understanding) the letter (of the Revelation), know that your ear that receives the occult (meaning) is deaf.
اول کسی که در مقابله‌‌ی نص قیاس آورد ابلیس بود
The first to bring analogical reasoning to bear against the Revealed Text was Iblís.
اول آن کس کاین قیاسکها نمود ** پیش انوار خدا ابلیس بود
The first person who produced these paltry analogies in the presence of the Lights of God was Iblís.
گفت نار از خاک بی‌‌شک بهتر است ** من ز نار و او ز خاک اکدر است
He said, “Beyond doubt fire is superior to earth: I am of fire, and he (Adam) is of dingy earth.
پس قیاس فرع بر اصلش کنیم ** او ز ظلمت ما ز نور روشنیم
Let us, then, judge by comparing the secondary with its principal: he is of darkness, I of radiant light.”
گفت حق نی بل که لا انساب شد ** زهد و تقوی فضل را محراب شد
God said, “Nay, but on the contrary there shall be no relationships : asceticism and piety shall be the (sole) avenue to pre-eminence.”
این نه میراث جهان فانی است ** که به انسابش بیابی جانی است3400
This is not the heritage of the fleeting world, so that thou shouldst gain it by ties of relationship: ’tis a spiritual (heritage).
بلکه این میراثهای انبیاست ** وارث این جانهای اتقیاست
Nay, these things are the heritage of the prophets; the inheritors of these are the spirits of the devout.