Render thanks, O Host (of Heaven) and Servants (of God)! Ye are freed from lust and sexual intercourse.
شکر گویید ای سپاه و چاکران ** رسته‌‌اید از شهوت و از چاک ران
If I impose that kind of nature on you, Heaven will accept you no more.
گر از آن معنی نهم من بر شما ** مر شما را بیش نپذیرد سما
The preservation (from sin) which ye have in your bodies is from the reflexion of My preservation and care (of you).
عصمتی که مر شما را در تن است ** آن ز عکس عصمت و حفظ من است
Oh, beware! Regard that as (coming) from Me, not from yourselves, lest the accursed Devil prevail against you.”
آن ز من بینید نز خود هین و هین ** تا نچربد بر شما دیو لعین
As (for example) the writer of the Revelation given to the Prophet deemed the Wisdom and the Original Light (to be residing) in himself.3355
آن چنان که کاتب وحی رسول ** دید حکمت در خود و نور اصول
He was reckoning himself a fellow-songster of the Birds of God, (whereas) that (which proceeded from him) was (only) a whistle resembling an echo.
خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا
If you become an exponent (imitator) of the song of birds, how will you become acquainted with the (real) meaning of the bird?
لحن مرغان را اگر واصف شوی ** بر مراد مرغ کی واقف شوی
If you learn the note of a nightingale, how will you know what (feelings) it has towards a rose?
گر بیاموزی صفیر بلبلی ** تو چه دانی کاو چه دارد با گلی
Or if you do know, ’twill only be from surmise, like the conjectures formed by deaf people from those who move their lips.
ور بدانی باشد آن هم از گمان ** چون ز لب جنبان گمانهای کران
How the deaf man went to visit his sick neighbour.
به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش
One possessed of much wealth said to a deaf man, “A neighbour of thine is fallen ill.”3360
آن کری را گفت افزون مایه‌‌ای ** که ترا رنجور شد همسایه‌‌ای
The deaf man said to himself, “Being hard of hearing, what shall I understand of the words spoken by that youth?—
گفت با خود کر که با گوش گران ** من چه دریابم ز گفت آن جوان
Especially (as) he is ill and his voice is weak; but I must go thither, there's no escape.
خاصه رنجور و ضعیف آواز شد ** لیک باید رفت آن جا نیست بد
When I see his lips moving, I will form a conjecture as to that (movement) from myself.
چون ببینم کان لبش جنبان شود ** من قیاسی گیرم آن را هم ز خود
When I say, ‘How are you, O my suffering (friend)?’ he will reply, ‘I am fine’ or ‘I am pretty well.’
چون بگویم چونی ای محنت کشم ** او بخواهد گفت نیکم یا خوشم
I will say, ‘Thanks (to God)! What posset have you had to drink?’ He will reply, ‘Some sherbet’ or ‘a decoction of kidney-beans.’3365
من بگویم شکر چه خوردی ابا ** او بگوید شربتی یا ماشبا
(Then) I will say, ‘May you enjoy health! Who is the doctor attending you?’ He will answer, ‘So-and-so.’
من بگویم صحه نوشت کیست آن ** از طبیبان پیش تو گوید فلان
‘He is one who brings great luck with him,’ I will remark; ‘since he has come, things will go well for you.
من بگویم بس مبارک پاست او ** چون که او آمد شود کارت نکو
I have experienced (the luck of) his foot: wherever he goes, the desired object is attained.’”
پای او را آزمودستیم ما ** هر کجا شد می‌‌شود حاجت روا
The good man made ready these conjectural answers, and went to see the invalid.
این جوابات قیاسی راست کرد ** پیش آن رنجور شد آن نیک مرد
“How are you?” he asked. “I am at the point of death,” said he. “Thanks (to God)!” cried the deaf man. At this, the patient became resentful and indignant,3370
گفت چونی گفت مردم گفت شکر ** شد از این رنجور پر آزار و نکر
Saying (to himself), “What (cause for) thanksgiving is this? Surely he has always been ill-disposed towards me.”—The deaf man made a conjecture, and (as now appears) it has turned out to be wrong.
کین چه شکر است او مگر با ما بد است ** کر قیاسی کرد و آن کژ آمده ست
After that, he asked him what he had drunk. “Poison,” said he. “May it do you good!” said the deaf man. His (the invalid's) wrath increased.
بعد از آن گفتش چه خوردی گفت زهر ** گفت نوشت باد افزون گشت قهر
Then he inquired, “Which of the doctors is it that is coming to attend you?”
بعد از آن گفت از طبیبان کیست او ** کاو همی‌‌آید به چاره پیش تو
He replied, “Azrael (the Angel of Death) is coming. Get you gone!” “His foot (arrival),” said the deaf man, “is very blessed: be glad!”
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
This is not the heritage of the fleeting world, so that thou shouldst gain it by ties of relationship: ’tis a spiritual (heritage).3400
این نه میراث جهان فانی است ** که به انسابش بیابی جانی است