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
Nay, these things are the heritage of the prophets; the inheritors of these are the spirits of the devout.
بلکه این میراثهای انبیاست ** وارث این جانهای اتقیاست
The son of Bú Jahl became a true believer for all to see; the son of the prophet Noah became one of those who lost the way.
پور آن بو جهل شد مومن عیان ** پور آن نوح نبی از گمرهان
“The child of earth (Adam) became illumined like the moon; thou art the child of fire: get thee gone with thy face black (in disgrace)!”
زاده‌‌ی خاکی منور شد چو ماه ** زاده‌‌ی آتش تویی رو رو سیاه
The wise man has made (use of) such reasonings and investigation on a cloudy day or at night for the sake of (finding) the qibla;
این قیاسات و تحری روز ابر ** یا به شب مر قبله را کرده ست حبر
But with the sun and with the Ka‘ba before your face, do not seek to reason and investigate in this manner.3405
لیک با خورشید و کعبه پیش رو ** این قیاس و این تحری را مجو
Do not pretend that you cannot see the Ka‘ba, do not avert your face from it because you have reasoned (that it is not to be seen). God knows best what is right.
کعبه نادیده مکن رو زو متاب ** از قیاس الله أعلم بالصواب
When you hear a pipe from the Bird of God, you commit its outward (meaning) to memory, like a lesson,
چون صفیری بشنوی از مرغ حق ** ظاهرش را یاد گیری چون سبق
And then from yourself (out of your own head) you make some analogies: you make (what is) mere fancy into a (thing of) substance (reality).
وانگهی از خود قیاساتی کنی ** مر خیال محض را ذاتی کنی
The Abdál have certain mystical expressions of which the doctrines (of external religion) are ignorant.
اصطلاحاتی است مر ابدال را ** که نباشد ز آن خبر اقوال را
You have learned the birds' language by the sound (alone), you have kindled (invented) a hundred analogies and a hundred caprices.3410
منطق الطیری به صوت آموختی ** صد قیاس و صد هوس افروختی
The hearts (of the saints) are wounded by you, as the invalid (was hurt by the deaf man), (while) the deaf man became intoxicated (overjoyed) with the vain notion of success.
همچو آن رنجور دلها از تو خست ** کر به پندار اصابت گشته مست