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.