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  • زین سبب تو از ضریر مهتدی ** رو بگردانیدی و تنگ آمدی‏
  • For this cause thou hast averted thy face from the blind man that was led into the right way, and hast become vexed,

  • که در این فرصت کم افتد این مناخ ** تو ز یارانی و وقت تو فراخ‏
  • Saying (to him), ‘This gathering (of strangers) seldom falls out so opportunely, (whereas) you are one of my friends, and your time is ample.

  • مزدحم می‏گردیم در وقت تنگ ** این نصیحت می‏کنم نه از خشم و جنگ‏ 2075
  • You are urgent with me at an inconvenient time. I give you this admonition, (but) not in anger and strife.’

  • احمدا نزد خدا این یک ضریر ** بهتر از صد قیصر است و صد وزیر
  • O Ahmad, in the sight of God this one blind man is better than a hundred emperors and a hundred viziers.

  • یاد الناس معادن هین بیار ** معدنی باشد فزون از صد هزار
  • Take heed., remember (the adage), ‘Men are mines’: one mine may be more than a hundred thousand.

  • معدن لعل و عقیق مکتنس ** بهتر است از صد هزاران کان مس‏
  • The mine of lurking ruby and cornelian is better than myriads of mines of copper.

  • احمدا اینجا ندارد مال سود ** سینه باید پر ز عشق و درد و دود
  • O Ahmad, here riches have no use; a breast is wanted, full of love and pain and sighs.

  • اعمی روشن دل آمد در مبند ** پند او را ده که حق اوست پند 2080
  • The blind man of enlightened heart is come: do not shut the door; give him counsel, for counsel is his right.

  • گر دو سه ابله ترا منکر شدند ** تلخ کی گردی چو هستی کان قند
  • If two or three fools have disbelieved in thee, how shouldst thou be soured when thou art a mine of candy?

  • گر دو سه ابله ترا تهمت نهند ** حق برای تو گواهی می‏دهد
  • If two or three fools impute falsehood to thee, God is giving testimony on thy behalf.”

  • گفت از اقرار عالم فارغم ** آن که حق باشد گواه او را چه غم‏
  • He (Mohammed) said, “I am unconcerned with the acknowledgment of the world: what care (for the world) hath he whose witness is God?

  • گر خفاشی را ز خورشیدی خوری است ** آن دلیل آمد که آن خورشید نیست‏
  • If a bat receives anything agreeable (to it) from a sun, ‘tis a proof that that (sun) is not the (real) sun.

  • نفرت خفاشکان باشد دلیل ** که منم خورشید تابان جلیل‏ 2085
  • The disgust of the wretched bats is a proof that I am the shining glorious sun.

  • گر گلابی را جعل راغب شود ** آن دلیل ناگلابی می‏کند
  • If the beetle feels a desire for some (particular) rose-water, that constitutes a proof of its not being rose-water.

  • گر شود قلبی خریدار محک ** در محکی‏اش در آید نقص و شک‏
  • If any false coin is eager for the touchstone, uncertainty and doubt enter into (the fact of) its being a touchstone.

  • دزد شب خواهد نه روز این را بدان ** شب نی‏ام روزم که تابم در جهان‏
  • The thief wants night, not day––mark this! I am not night, I am day, for I shine throughout the world.

  • فارقم فاروقم و غلبیروار ** تا که کاه از من نمی‏یابد گذار
  • I am discerning, I am exceedingly discriminating and sieve-like, so that the chaff finds no passage through me.

  • آرد را پیدا کنم من از سبوس ** تا نمایم کاین نقوش است آن نفوس‏ 2090
  • I make the flour distinct from the bran, in order to show that this is the (external) forms, and that the (inward) souls (essences).

  • من چو میزان خدایم در جهان ** وانمایم هر سبک را از گران‏
  • I am as the scales of God in the world: I reveal (the difference of) every light thing from the heavy.

  • گاو را داند خدا گوساله‏ای ** خر خریداری و در خور کاله‏ای‏
  • A calf deems the cow God; the ass (deems God) one who is fond (of it) and that which accords with its desires.

  • من نه گاوم تا که گوساله‏م خرد ** من نه خارم کاشتری از من چرد
  • I am not a cow, that the calf should be fond of me; I am not thistles, that a camel should browse on me.

  • او گمان دارد که با من جور کرد ** بلکه از آیینه‏ی من روفت گرد
  • He (the unbeliever) supposes that he has done me an injury; nay, he has wiped away the dust from my mirror.”

  • تملق کردن دیوانه جالینوس را و ترسیدن جالینوس‏
  • How the madman sought to ingratiate himself with Jálínús (Galen), and how Jálínús was afraid.

  • گفت جالینوس با اصحاب خود ** مر مرا تا آن فلان دارو دهد 2095
  • Jálínús said to his companions, “Let (one of you) give me such-and-such a medicine.”

  • پس بدو گفت آن یکی ای ذو فنون ** این دوا خواهند از بهر جنون‏
  • Then said that person to him, “O master of (many) sciences, this medicine is sought (as a cure) for madness.

  • دور از عقل تو این دیگر مگو ** گفت در من کرد یک دیوانه رو
  • Far be this from thy intellect! Say no more (about it).” He replied, “A madman turned his face to me,

  • ساعتی در روی من خوش بنگرید ** چشمکم زد آستین من درید
  • Looked pleasantly on my face for a while, made little eyes at me, and plucked my sleeve.

  • گر نه جنسیت بدی در من از او ** کی رخ آوردی به من آن زشت رو
  • Had there not been in me congeniality with him, how would that ill-favoured man have turned his face towards me?

  • گر ندیدی جنس خود کی آمدی ** کی به غیر جنس خود را بر زدی‏ 2100
  • Had he not seen (in me) one of his own kind, how should he have approached? How should he have thrown himself upon (attached himself to) one of another kind?”

  • چون دو کس بر هم زند بی‏هیچ شک ** در میانشان هست قدر مشترک‏
  • When two persons come into touch with each other, without any doubt there is something in common between them.

  • کی پرد مرغی مگر با جنس خود ** صحبت ناجنس گور است و لحد
  • How should a bird fly except with its own kind? The society of the uncongenial is the grave and the tomb.

  • سبب پریدن و چریدن مرغی با مرغی که جنس او نبود
  • The cause of a bird's flying and feeding with a bird that is not of its own kind.

  • آن حکیمی گفت دیدم هم تکی ** در بیابان زاغ را با لکلکی‏
  • Said a certain sage, “I saw a crow running about in the desert with a stork.

  • در عجب ماندم بجستم حالشان ** تا چه قدر مشترک یابم نشان‏
  • I marvelled long, and I investigated their case, in order that I might find the clue (as to) what it was that they had in common.

  • چون شدم نزدیک، من حیران و دنگ ** خود بدیدم هر دوان بودند لنگ‏ 2105
  • When, amazed and bewildered, I approached them, (then) indeed I saw that both of them were lame.”

  • خاصه شهبازی که او عرشی بود ** با یکی جغدی که او فرشی بود
  • In particular, (how should) a royal falcon, which is of the highest heaven, (consort) with an owl, which is of the low earth?

  • آن یکی خورشید علیین بود ** وین دگر خفاش کز سجین بود
  • That one is the sun of ‘Illiyyún, while the other is a bat which belongs to Sijjín.

  • آن یکی نوری ز هر عیبی بری ** وین یکی کوری گدای هر دری‏
  • That one is a luminary, free from every defect, while this (other) one is a blind man begging at every door.

  • آن یکی ماهی که بر پروین زند ** وین یکی کرمی که در سرگین زید
  • That one is a moon that strikes (its beams) upon the Pleiades, while this (other) one is a worm that lives in dung.

  • آن یکی یوسف رخی عیسی نفس ** وین یکی گرگی و یا خر با جرس‏ 2110
  • That one has the face of a Joseph, the breath of a Jesus, while this (other) one is a wolf or an ass with a bell.

  • آن یکی پران شده در لا مکان ** وین یکی در کاهدان همچون سگان‏
  • That one has flown to Spacelessness, while this (other) one is in the straw-barn, like the dogs.

  • با زبان معنوی گل با جعل ** این همی‏گوید که ای گنده بغل‏
  • With the tongue of (unspoken) meaning the rose is saying to the beetle this—“O stinking (creature),

  • گر گریزانی ز گلشن بی‏گمان ** هست آن نفرت کمال گلستان‏
  • If thou art fleeing from the rose-bed, doubtless that aversion (shown by thee) is (a sign of) the perfection of the rose-garden.

  • غیرت من بر سر تو دور باش ** می‏زند کای خس از اینجا دور باش‏
  • My jealousy (sense of dignity) smites thee on the head with a baton, (warning thee to) keep far away from here, O vile one;

  • ور بیامیزی تو با من ای دنی ** این گمان آید که از کان منی‏ 2115
  • For if, base wretch, thou shouldst mix with me, it will be thought that thou art of my stock.

  • بلبلان را جای می‏زیبد چمن ** مر جعل را در چمین خوشتر وطن‏
  • For nightingales the garden is the proper place; for the beetle the best home is in ordure.”

  • حق مرا چون از پلیدی پاک داشت ** چون سزد بر من پلیدی را گماشت‏
  • Since God has kept me pure from filth, how were it seemly to appoint a foul one for (companionship with) me?

  • یک رگم ز ایشان بد و آن را برید ** در من آن بد رگ کجا خواهد رسید
  • I had (in me) a vein of them (of their nature). He (God) cut it out: how (then) will he with the vein of evil attain unto me?

  • یک نشان آدم آن بود از ازل ** که ملایک سر نهندش از محل‏
  • One mark of Adam from eternity was this, that the angels should lay their heads (on the ground) before him, because it was his place (proper to his dignity).

  • یک نشان دیگر آن که آن بلیس ** ننهدش سر که منم شاه و رئیس‏ 2120
  • Another mark was that Iblís, saying, “I am the king and chief,” should not lay down his head before him.

  • پس اگر ابلیس هم ساجد شدی ** او نبودی آدم او غیری بدی‏
  • If, then, Iblís too had become a worshipper (of Adam), he (Adam) would not have been Adam: he would have been another.

  • هم سجود هر ملک میزان اوست ** هم جحود آن عدو برهان اوست‏
  • At once the worship of every angel is the test of him, and the denial (of him) by that enemy (Iblís) is the proof of him.