Rumi's Masnavi - He reads letters, (but only) for the purpose of teaching (others); he utters words, (but only) for the purpose of making (others) understand.

He reads letters, (but only) for the purpose of teaching (others); he utters words, (but only) for the purpose of making (others) understand. 2070

نامه خواند از پی تعلیم را ** حرف گوید از پی تفهیم را

’Tis wrong to speak by hearsay in the presence of those who see (who are endowed with vision), for it is a proof of our heedlessness and deficiency.

پیش بینایان خبر گفتن خطاست ** کان دلیل غفلت و نقصان ماست

In the presence of the seer silence is to your advantage: on this account came (from God) the allocution, Be ye silent.

پیش بینا شد خموشی نفع تو ** بهر این آمد خطاب انصتوا

If he (the seer) bid you speak, speak gladly, but say little and do not draw out (your words) to length;

گر بفرماید بگو بر گوی خوش ** لیک اندک گو دراز اندر مکش

And if he bid you draw them out to length, speak with the same modesty (as before) and comply with his command,

ور بفرماید که اندر کش دراز ** هم‌چنان شرمین بگو با امر ساز

Even as I (am complying) now, in this goodly enchantment (this enchanting poem), with (the command of) Ziyá’u ’l-Haqq (the Radiance of God) Husámu’ddín. 2075

همچنین که من درین زیبا فسون ** با ضیاء الحق حسام‌الدین کنون

When I am cutting short (my discourse) concerning (the Way of) righteousness, he draws me on to speak by a hundred kinds (of contrivance).

چونک کوته می‌کنم من از رشد ** او به صد نوعم بگفتن می‌کشد

O Husámu’ddín, Radiance of the Almighty, inasmuch as thou art seeing, why dost thou seek speech (from me)?

ای حسام‌الدین ضیاء ذوالجلال ** چونک می‌بینی چه می‌جویی مقال

Perchance this demand (on thy part) may arise from (thy) love for the Desired One, (as the poet said), “Give me wine to drink and tell me that it is (wine).”

این مگر باشد ز حب مشتهی ** اسقنی خمرا و قل لی انها

At this moment His cup is at thy mouth, (but thy) ear says, “Where is the ear's portion?”

بر دهان تست این دم جام او ** گوش می‌گوید که قسم گوش کو