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
The writer of the Revelation, from (hearing) the Bird's voice, supposed that he was the Bird's equal:
کاتب آن وحی ز آن آواز مرغ ** برده ظنی کاو بود همباز مرغ
The Bird flapped a wing and blinded him: lo, it plunged him in the abyss of death and bale.
مرغ پری زد مر او را کور کرد ** نک فرو بردش به قعر مرگ و درد
“Beware! do not ye also, (beguiled) by a reflexion or an opinion, fall from the dignities of Heaven!
هین به عکسی یا به ظنی هم شما ** در میفتید از مقامات سما
Although ye are Hárút and Márút and superior to all (the angels) on the terrace of We are they that stand in ranks,3415
گر چه هاروتید و ماروت و فزون ** از همه بر بام نحن الصافون
(Yet) take mercy on the wickednesses of the wicked: execrate egoism and the self-conceited (egoist).
بر بدیهای بدان رحمت کنید ** بر منی و خویش بینی کم تنید
Beware, lest (the Divine) jealousy come from ambush and ye fall headlong to the bottom of the earth.”
هین مبادا غیرت آید از کمین ** سر نگون افتید در قعر زمین
They both said, “O God, Thine is the command: without Thy security (protection) where indeed is any security?”
هر دو گفتند ای خدا فرمان تراست ** بی‌‌امان تو امانی خود کجاست
They were saying this, but their hearts were throbbing (with desire)—“How should evil come from us? Good servants (of God) are we!”
این همی‌‌گفتند و دلشان می‌‌طپید ** بد کجا آید ز ما نعم العبید
The prick of desire in the two angels did not leave (them) until it sowed the seed of self-conceit.3420
خار خار دو فرشته هم نهشت ** تا که تخم خویش بینی را نکشت
Then they were saying, “O ye that are composed of the (four) elements (and are) unacquainted with the purity of the spiritual beings,
پس همی‌‌گفتند کای ارکانیان ** بی‌‌خبر از پاکی روحانیان
We will draw curtains (of light) over this (terrestrial) sky, we will come to earth and set up the canopy,
ما بر این گردون تتقها می‌‌تنیم ** بر زمین آییم و شادروان زنیم
We will deal justice and perform worship and every night we will fly up again to Heaven,
عدل توزیم و عبادت آوریم ** باز هر شب سوی گردون بر پریم
That we may become the wonder of the world, that we may establish safety and security on the earth.”
تا شویم اعجوبه‌‌ی دور زمان ** تا نهیم اندر زمین امن و امان
The analogy between the state of Heaven and (that of) the earth is inexact: it has a concealed difference.3425
آن قیاس حال گردون بر زمین ** راست ناید فرق دارد در کمین
Explaining that one must keep one's own (spiritual) state and (mystical) intoxication hidden from the ignorant.
در بیان آن که حال خود و مستی خود پنهان باید داشت از جاهلان
Hearken to the words of the Sage (Hakím) who lived in seclusion, “Lay thy head in the same place where thou hast drunk the wine.”
بشنو الفاظ حکیم پرده‌‌ای ** سر همانجا نه که باده خورده‌‌ای
When the drunken man has gone astray from a tavern, he becomes the children's laughing-stock and plaything.
چون که از میخانه مستی ضال شد ** تسخر و بازیچه‌‌ی اطفال شد
Whatever way he goes, he is falling in the mud, (now) on this side and (now) on that side, and every fool is laughing at him.
می‌‌فتد او سو به سو بر هر رهی ** در گل و می‌‌خنددش هر ابلهی