While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!
و انکه او جاهل بد از دردش بعید ** چند بنمودند و او آن را ندید
The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.
آینهی دل صاف باید تا در او ** واشناسی صورت زشت از نکو
How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.
ترک گفتن آن مرد ناصح بعد از مبالغهی پند مغرور خرس را
That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).
آن مسلمان ترک ابله کرد و تفت ** زیر لب لاحولگویان باز رفت
He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more),2065
گفت چون از جد و پندم وز جدال ** در دل او بیش میزاید خیال
Therefore the road of admonition and counsel has become barred: the command, ‘Turn aside from them,’ has arrived.”
پس ره پند و نصیحت بسته شد ** امر أعرض عنهم پیوسته شد
When your remedy increases the disease, then (leave him who will not be cured, and) tell your story to one that seeks (to hear the Truth). Read (the chapter of the Qur’án, which begins with the word) ‘Abasa (he frowned):
چون دوایت میفزاید درد پس ** قصه با طالب بگو بر خوان عبس
“As the blind man has come seeking the Truth, ‘tis not meet to wound his breast (by turning aside from him) on account of his poverty.
چون که اعمی طالب حق آمده ست ** بهر فقر او را نشاید سینه خست
Thou (Mohammed) art eager for the great ones to take the right way, in order that the common folk may learn from the rulers.
تو حریصی بر رشاد مهتران ** تا بیاموزند عام از سروران
O Ahmad (Mohammed), thou hast seen that a company of princes have become ready to listen (to thee), and thou art pleased (with the hope) that, maybe,2070
احمدا دیدی که قومی از ملوک ** مستمع گشتند گشتی خوش که بوک
These chieftains will become good friends of the Religion (Islam), (for) they are lords over the Arabs and the Abyssinians,
این رئیسان یار دین گردند خوش ** بر عرب اینها سرند و بر حبش
(And that) the fame of this will pass beyond Basra and Tabúk, since ‘people follow the religion of their kings.’
بگذرد این صیت از بصره و تبوک ** ز انکه الناس علی دین الملوک
For this cause thou hast averted thy face from the blind man that was led into the right way, and hast become vexed,
زین سبب تو از ضریر مهتدی ** رو بگردانیدی و تنگ آمدی
Saying (to him), ‘This gathering (of strangers) seldom falls out so opportunely, (whereas) you are one of my friends, and your time is ample.
که در این فرصت کم افتد این مناخ ** تو ز یارانی و وقت تو فراخ
You are urgent with me at an inconvenient time. I give you this admonition, (but) not in anger and strife.’2075
مزدحم میگردیم در وقت تنگ ** این نصیحت میکنم نه از خشم و جنگ
O Ahmad, in the sight of God this one blind man is better than a hundred emperors and a hundred viziers.
احمدا نزد خدا این یک ضریر ** بهتر از صد قیصر است و صد وزیر
Take heed., remember (the adage), ‘Men are mines’: one mine may be more than a hundred thousand.
یاد الناس معادن هین بیار ** معدنی باشد فزون از صد هزار
The mine of lurking ruby and cornelian is better than myriads of mines of copper.
معدن لعل و عقیق مکتنس ** بهتر است از صد هزاران کان مس
O Ahmad, here riches have no use; a breast is wanted, full of love and pain and sighs.
احمدا اینجا ندارد مال سود ** سینه باید پر ز عشق و درد و دود
The blind man of enlightened heart is come: do not shut the door; give him counsel, for counsel is his right.2080
اعمی روشن دل آمد در مبند ** پند او را ده که حق اوست پند
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 منکر شدند ** تلخ کی گردی چو هستی کان قند
If two or three fools impute falsehood to thee, God is giving testimony on thy behalf.”
گر دو سه ابله ترا تهمت نهند ** حق برای تو گواهی میدهد