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2
2728-2752

  • The helpless wolf, though he is hungry, is suspected of being in luxury.
  • گرگ بی‏چاره اگر چه گرسنه است ** متهم باشد که او در طنطنه است‏

  • When, because of feebleness, he cannot go his way, people say it is indigestion (arising) from gross (rich and heavy) food.”
  • از ضعیفی چون نتاند راه رفت ** خلق گوید تخمه است از لوت زفت‏

  • How Mu‘áwiya once more pressed Iblís hard.
  • باز الحاح کردن معاویه ابلیس را

  • He said, “Nothing but the truth will save you: justice is calling you to (speak) the truth. 2730
  • گفت غیر راستی نرهاندت ** داد سوی راستی می‏خواندت‏

  • Tell the truth, so that you may be delivered from my hand: cunning will not lay the dust of my war (will not induce me to leave you in peace).”
  • راست گو تا وارهی از چنگ من ** مکر ننشاند غبار جنگ من‏

  • He (Iblís) said, “How do you know (the difference between) falsehood and truth, O thinker of vain fancies, (you that are) filled with (idle) thoughts (about me)?”
  • گفت چون دانی دروغ و راست را ** ای خیال‏اندیش پر اندیشه‏ها

  • He answered, “The Prophet has given an indication: he has laid down the touchstone (criterion) for (distinguishing) the base coin and the good.
  • گفت پیغمبر نشانی داده است ** قلب و نیکو را محک بنهاده است‏

  • He has said, ‘Falsehood is (the cause of) disquiet in (men's) hearts’; he has said, ‘Truth is (the cause of) a joyous tranquillity.’
  • گفته است الکذب ریب فی القلوب ** گفت الصدق طمانین طروب‏

  • The (troubled) heart is not comforted by lying words: water and oil kindle no light. 2735
  • دل نیارامد ز گفتار دروغ ** آب و روغن هیچ نفروزد فروغ‏

  • (Only) in truthful speech is there comfort for the heart: truths are the bait that entraps the heart.
  • در حدیث راست آرام دل است ** راستیها دانه‏ی دام دل است‏

  • Sick, surely, and ill-savoured is the heart that knows not (cannot distinguish) the taste of this and that.
  • دل مگر رنجور باشد بد دهان ** که نداند چاشنی این و آن‏

  • When the heart becomes whole (is healed) of pain and disease, it will recognize the flavour of falsehood and truth.
  • چون شود از رنج و علت دل سلیم ** طعم کذب و راست را باشد علیم‏

  • When Adam's greed for the wheat waxed great, it robbed Adam's heart of health.
  • حرص آدم چون سوی گندم فزود ** از دل آدم سلیمی را ربود

  • Then he gave ear to your lies and enticements: he was befooled and drank the killing poison. 2740
  • پس دروغ و عشوه‏ات را گوش کرد ** غره گشت و زهر قاتل نوش کرد

  • At that moment he knew not scorpion (kazhdum) from wheat (gandum): discernment flies from one that is drunken with vain desire.
  • کژدم از گندم ندانست آن نفس ** می‏پرد تمییز از مست هوس‏

  • The people are drunken with cupidity and desire: hence they are accepting your cheatery.
  • خلق مست آرزویند و هوا ** ز آن پذیرایند دستان ترا

  • Whoever has rid his nature of vain desire has (thereby) made his (spiritual) eye familiar with the secret.
  • هر که خود را از هوا خود باز کرد ** چشم خود را آشنای راز کرد

  • How a cadi complained of the calamity of (holding) the office of cadi, and how his deputy answered him.
  • شکایت قاضی از آفت قضا و جواب گفتن نایب او را

  • They installed a cadi, (and meanwhile) he wept. The deputy said, ‘O cadi, what are you weeping for?
  • قاضیی بنشاندند او می‏گریست ** گفت نایب قاضیا گریه ز چیست‏

  • This is not the time for you to weep and lament: it is the time for you to rejoice and receive felicitations.’ 2745
  • این نه وقت گریه و فریاد تست ** وقت شادی و مبارک باد تست‏

  • ‘Ah,’ said he, ‘how shall a man without insight pronounce judgement—an ignorant man (decide) between two who know?
  • گفت اه چون حکم راند بی‏دلی ** در میان آن دو عالم جاهلی‏

  • Those two adversaries are acquainted with their own case: what should the poor cadi know of those two tangles?
  • آن دو خصم از واقعه‏ی خود واقفند ** قاضی مسکین چه داند ز آن دو بند

  • He is ignorant and unaware of their (real) state: how should he proceed (to give judgment) concerning their lives and property?’
  • جاهل است و غافل است از حالشان ** چون رود در خونشان و مالشان‏

  • He (the deputy) said, ‘The litigants know (the truth of their case) and (nevertheless) are unsound (prejudiced); you are ignorant (of the facts), but you are the luminary of the whole body (of Moslems),
  • گفت خصمان عالمند و علتی ** جاهلی تو لیک شمع ملتی‏

  • Because you have no prejudice to interfere (with your discernment), and that freedom (from prejudice) is light to the eyes; 2750
  • ز انکه تو علت نداری در میان ** آن فراغت هست نور دیده‏گان‏

  • While those two who know are blinded by their self-interest: prejudice has put their knowledge into the grave.
  • و آن دو عالم را غرضشان کور کرد ** علمشان را علت اندر گور کرد

  • Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous.
  • جهل را بی‏علتی عالم کند ** علم را علت کژ و ظالم کند