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3374-3398

  • گفت عزراییل می‌‌آید برو ** گفت پایش بس مبارک شاد شو
  • 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 زمان‌‌ 3375
  • 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 کو 3380
  • 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 صفی‌‌ 3385
  • ’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 فتی‌‌ 3390
  • 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 است‌‌ 3395
  • 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.”