بعد از آن سوگند داد او جمله را ** تا که غمازی نگوید ماجرا1535
And afterwards he administered an oath to them all, lest any tell-tale should reveal the plot.
رای آن کودک بچربید از همه ** عقل او در پیش می‌رفت از رمه
The counsel of that boy prevailed over all (the others), his intellect was going in front of the (whole) flock.
آن تفاوت هست در عقل بشر ** که میان شاهدان اندر صور
There is the same difference in human intellect as (there is) amongst loved ones in (their outward) forms.
زین قبل فرمود احمد در مقال ** در زبان پنهان بود حسن رجال
From this point of view, Ahmad (Mohammed) said in talk, “The excellence of men is hidden in the tongue.”
عقول خلق متفاوتست در اصل فطرت و نزد معتزله متساویست تفاوت عقول از تحصیل علم است
People's intellects differ in their original nature, (though) according to the Mu‘tazilites they are (originally) equal and the difference in intellects arises from the acquisition of knowledge.
اختلاف عقلها در اصل بود ** بر وفاق سنیان باید شنود
You must hear (and believe) in accordance with the Sunnís (that) the difference in (people's) intellects was original,
بر خلاف قول اهل اعتزال ** که عقول از اصل دارند اعتدال1540
In contradiction to the doctrine of the Mu‘tazilites, who hold that (all) intellects were originally equal,
تجربه و تعلیم بیش و کم کند ** تا یکی را از یکی اعلم کند
(And who maintain that) experience and teaching makes them more or less, so that it makes one person more knowing than another.
باطلست این زانک رای کودکی ** که ندارد تجربه در مسلکی
This is false, because the counsel of a boy who has not experience in any course of action—
بر دمید اندیشه‌ای زان طفل خرد ** پیر با صد تجربه بویی نبرد
From that small child sprang up a thought (which) the old man with a hundred experiences did not smell out (detect and apprehend) at all.
خود فزون آن به که آن از فطرتست ** تا ز افزونی که جهد و فکرتست
Truly, the superiority that is from (any one's) nature is even better than the superiority that is (the result of) endeavour and reflection.
تو بگو داده‌ی خدا بهتر بود ** یاکه لنگی راهوارانه رود1545
Tell (me), is the gift of God better, or (is it better) that a lame person should (learn to) walk smoothly (without stumbling)?
در وهم افکندن کودکان اوستاد را
How the boys made the teacher imagine (that he was ill).
روز گشت و آمدند آن کودکان ** بر همین فکرت ز خانه تا دکان
Day broke, and those boys, (intent) on this thought, came from their homes to the shop (school).
جمله استادند بیرون منتظر ** تا درآید اول آن یار مصر
They all stood outside, waiting for that resolute fellow to go in first,
زانک منبع او بدست این رای را ** سر امام آید همیشه پای را
Because he was the source of this plan: the head is always an Imám (leader and guide) to the foot.
ای مقلد تو مجو بیشی بر آن ** کو بود منبع ز نور آسمان
O imitator (follower of convention and tradition), do not thou seek precedence over one who is a source of the heavenly light.
او در آمد گفت استا را سلام ** خیر باشد رنگ رویت زردفام1550
He (the boy) came in and said to the master “Salaam! I hope you are well. Your face is yellow in colour.”
گفت استا نیست رنجی مر مرا ** تو برو بنشین مگو یاوه هلا
The master said, “I have no ailment. Go and sit down and don't talk nonsense, hey!”
نفی کرد اما غبار وهم بد ** اندکی اندر دلش ناگاه زد
He denied (it), but the dust of evil imagination suddenly struck a little (made a slight impression) upon his heart.
اندر آمد دیگری گفت این چنین ** اندکی آن وهم افزون شد بدین
Another (boy) came in and said the like: by this (second suggestion) that imagination was a little increased.
همچنین تا وهم او قوت گرفت ** ماند اندر حال خود بس در شگفت
(They continued) in like manner, until his imagination gained strength and he was left marvelling exceedingly as to his state (of health).
بیمار شدن فرعون هم به وهم از تعظیم خلقان
How Pharaoh was made (spiritually) ill by vain imagination arising from the people's reverence (for him).
سجده‌ی خلق از زن و از طفل و مرد ** زد دل فرعون را رنجور کرد1555
The people's prostrating themselves—women, children, and men—smote the heart of Pharaoh and made him ill.
گفتن هریک خداوند و ملک ** آنچنان کردش ز وهمی منهتک
Every one's calling him lord and king made him so tattered (infamous) from a vain imagination,
که به دعوی الهی شد دلیر ** اژدها گشت و نمی‌شد هیچ سیر
That he dared to pretend to divinity: he became a dragon and would never be sated.
عقل جزوی آفتش وهمست و ظن ** زانک در ظلمات شد او را وطن
Imagination and opinion are the bane of the particular (discursive) reason, because its dwelling-place is in the darkness.
بر زمین گر نیم گز راهی بود ** آدمی بی وهم آمن می‌رود
If there be a path half an ell wide on the ground, a man will walk safely without imagining;