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
He (Mohammed) said, “I am unconcerned with the acknowledgment of the world: what care (for the world) hath he whose witness is God?
گفت از اقرار عالم فارغم ** آن که حق باشد گواه او را چه غم
If a bat receives anything agreeable (to it) from a sun, ‘tis a proof that that (sun) is not the (real) sun.
گر خفاشی را ز خورشیدی خوری است ** آن دلیل آمد که آن خورشید نیست
The disgust of the wretched bats is a proof that I am the shining glorious sun.2085
نفرت خفاشکان باشد دلیل ** که منم خورشید تابان جلیل
If the beetle feels a desire for some (particular) rose-water, that constitutes a proof of its not being rose-water.
گر گلابی را جعل راغب شود ** آن دلیل ناگلابی میکند
If any false coin is eager for the touchstone, uncertainty and doubt enter into (the fact of) its being a touchstone.
گر شود قلبی خریدار محک ** در محکیاش در آید نقص و شک
The thief wants night, not day––mark this! I am not night, I am day, for I shine throughout the world.
دزد شب خواهد نه روز این را بدان ** شب نیام روزم که تابم در جهان
I am discerning, I am exceedingly discriminating and sieve-like, so that the chaff finds no passage through me.
فارقم فاروقم و غلبیروار ** تا که کاه از من نمییابد گذار
I make the flour distinct from the bran, in order to show that this is the (external) forms, and that the (inward) souls (essences).2090
آرد را پیدا کنم من از سبوس ** تا نمایم کاین نقوش است آن نفوس
I am as the scales of God in the world: I reveal (the difference of) every light thing from the heavy.
من چو میزان خدایم در جهان ** وانمایم هر سبک را از گران
A calf deems the cow God; the ass (deems God) one who is fond (of it) and that which accords with its desires.
گاو را داند خدا گوسالهای ** خر خریداری و در خور کالهای
I am not a cow, that the calf should be fond of me; I am not thistles, that a camel should browse on me.
من نه گاوم تا که گوسالهم خرد ** من نه خارم کاشتری از من چرد
He (the unbeliever) supposes that he has done me an injury; nay, he has wiped away the dust from my mirror.”
او گمان دارد که با من جور کرد ** بلکه از آیینهی من روفت گرد
How the madman sought to ingratiate himself with Jálínús (Galen), and how Jálínús was afraid.
تملق کردن دیوانه جالینوس را و ترسیدن جالینوس
Jálínús said to his companions, “Let (one of you) give me such-and-such a medicine.”2095
گفت جالینوس با اصحاب خود ** مر مرا تا آن فلان دارو دهد
Then said that person to him, “O master of (many) sciences, this medicine is sought (as a cure) for madness.
پس بدو گفت آن یکی ای ذو فنون ** این دوا خواهند از بهر جنون
Far be this from thy intellect! Say no more (about it).” He replied, “A madman turned his face to me,
دور از عقل تو این دیگر مگو ** گفت در من کرد یک دیوانه رو
Looked pleasantly on my face for a while, made little eyes at me, and plucked my sleeve.
ساعتی در روی من خوش بنگرید ** چشمکم زد آستین من درید
Had there not been in me congeniality with him, how would that ill-favoured man have turned his face towards me?
گر نه جنسیت بدی در من از او ** کی رخ آوردی به من آن زشت رو
Had he not seen (in me) one of his own kind, how should he have approached? How should he have thrown himself upon (attached himself to) one of another kind?”2100
گر ندیدی جنس خود کی آمدی ** کی به غیر جنس خود را بر زدی
When two persons come into touch with each other, without any doubt there is something in common between them.
چون دو کس بر هم زند بیهیچ شک ** در میانشان هست قدر مشترک
How should a bird fly except with its own kind? The society of the uncongenial is the grave and the tomb.
کی پرد مرغی مگر با جنس خود ** صحبت ناجنس گور است و لحد
The cause of a bird's flying and feeding with a bird that is not of its own kind.