The deaf man went forth. He said gaily, “Thanks (to God) that I paid my respects to him just now.”3375
کر برون آمد بگفت او شادمان ** شکر کش کردم مراعات این زمان
The invalid said, “This is my mortal foe: I did not know he was (such) a mine of iniquity.”
گفت رنجور این عدوی جان ماست ** ما ندانستیم کاو کان جفاست
The mind of the invalid began seeking abusive terms, that he might send him a message (filled with abuse) of every description,
خاطر رنجور جویان صد سقط ** تا که پیغامش کند از هر نمط
As, when any one has eaten bad (indigestible) food, it is turning his heart (stomach) until he vomits.
چون کسی کاو خورده باشد آش بد ** میبشوراند دلش تا قی کند
Suppression of anger is (like) this: do not vomit it, so that you may gain sweet words in recompense.
کظم غیظ این است آن را قی مکن ** تا بیابی در جزا شیرین سخن
Since he had no patience, he was tormented. “Where,” he cried, “is this cur, this infamous cuckold,3380
چون نبودش صبر میپیچید او ** کاین سگ زن روسپی حیز کو
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).
تا بریزم بر وی آن چه گفته بود ** کان زمان شیر ضمیرم خفته بود
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.
چون عیادت بهر دل آرامی است ** این عیادت نیست دشمن کامی است
(His motive was) that he should see his enemy enfeebled and that his wicked heart should be at peace.”
تا ببیند دشمن خود را نزار ** تا بگیرد خاطر زشتش قرار
Many are they that have gone astray from (true) piety, (because) they set their hearts on being approved and rewarded for the same.
بس کسان کایشان ز طاعت گمرهاند ** دل به رضوان و ثواب آن دهند
’Tis in truth a lurking sin: for there is many a foul thing that you think pure,3385
خود حقیقت معصیت باشد خفی ** بس کدر کان را تو پنداری صفی
As (in the case of) the deaf man, who fancied that he did a kindness, but it had the opposite result.
همچو آن کر که همیپنداشته ست ** کو نکویی کرد و آن بر عکس جست
He sits down well-pleased, saying, “I have paid my respects, I have performed what was due to my neighbour”;
او نشسته خوش که خدمت کردهام ** حق همسایه به جا آوردهام
(But) he has (only) kindled a fire (of resentment) against himself in the invalid's heart and burned himself.
بهر خود او آتشی افروخته ست ** در دل رنجور و خود را سوخته ست
Beware, then, of the fire that ye have kindled: verily ye have increased in sin.
فاتقوا النار التی أوقدتم ** إنکم فی المعصیة ازددتم
The Prophet said to a hypocrite, “Pray, for indeed thou hast not prayed (aright), my man.”3390
گفت پیغمبر به یک صاحب ریا ** صل إنک لم تصل یا فتی
As a means of preventing these dangers, “Guide us” comes in every (ritual) prayer,
از برای چارهی این خوفها ** آمد اندر هر نمازی اهدنا
That is to say, “O God, do not mingle my prayer with the prayer of the erring and the hypocrites.”
کاین نمازم را میامیز ای خدا ** با نماز ضالین و اهل ریا
By the analogical reasoning which the deaf man adopted a ten years' friendship was made vain.
از قیاسی که بکرد آن کر گزین ** صحبت ده ساله باطل شد بدین
Especially, O master, (you must avoid) the analogy drawn by the low senses in regard to the Revelation which is illimitable.
خاصه ای خواجه قیاس حس دون ** اندر آن وحیی که هست از حد فزون
If your sensuous ear is fit for (understanding) the letter (of the Revelation), know that your ear that receives the occult (meaning) is deaf.3395
گوش حس تو به حرف ار در خور است ** دان که گوش غیب گیر تو کر است
The first to bring analogical reasoning to bear against the Revealed Text was Iblís.
اول کسی که در مقابلهی نص قیاس آورد ابلیس بود
The first person who produced these paltry analogies in the presence of the Lights of God was Iblís.
اول آن کس کاین قیاسکها نمود ** پیش انوار خدا ابلیس بود
He said, “Beyond doubt fire is superior to earth: I am of fire, and he (Adam) is of dingy earth.
گفت نار از خاک بیشک بهتر است ** من ز نار و او ز خاک اکدر است
Let us, then, judge by comparing the secondary with its principal: he is of darkness, I of radiant light.”
پس قیاس فرع بر اصلش کنیم ** او ز ظلمت ما ز نور روشنیم
God said, “Nay, but on the contrary there shall be no relationships : asceticism and piety shall be the (sole) avenue to pre-eminence.”
گفت حق نی بل که لا انساب شد ** زهد و تقوی فضل را محراب شد