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3356-3405

  • 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 همسایه‌‌ای‌‌ 3360
  • 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 ماشبا 3365
  • 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 نکر 3370
  • “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?”

  • 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.”

  • 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 است‌‌ 3400
  • 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.

  • پور آن بو جهل شد مومن عیان ** پور آن نوح نبی از گمرهان‌‌
  • The son of Bú Jahl became a true believer for all to see; the son of the prophet Noah became one of those who lost the way.

  • زاده‌‌ی خاکی منور شد چو ماه ** زاده‌‌ی آتش تویی رو رو سیاه‌‌
  • “The child of earth (Adam) became illumined like the moon; thou art the child of fire: get thee gone with thy face black (in disgrace)!”

  • این قیاسات و تحری روز ابر ** یا به شب مر قبله را کرده ست حبر
  • The wise man has made (use of) such reasonings and investigation on a cloudy day or at night for the sake of (finding) the qibla;

  • لیک با خورشید و کعبه پیش رو ** این قیاس و این تحری را مجو 3405
  • But with the sun and with the Ka‘ba before your face, do not seek to reason and investigate in this manner.