ای خلیل اینجا شرار و دود نیست ** جز که سحر و خدعه‌ی نمرود نیست
O (thou who art as) Khalíl (Abraham), here are no sparks and smoke: ’tis naught but the sorcery and deceit of Nimrod.
چون خلیل حق اگر فرزانه‌ای ** آتش آب تست و تو پروانه‌ای
If, like the Friend of God, thou art wise, the fire is thy water, and thou art the moth.’”
جان پروانه همی‌دارد ندا ** کای دریغا صد هزارم پر بدی
The soul of the moth is always crying, “Oh, alas, would that I had a hundred thousand wings,
تا همی سوزید ز آتش بی‌امان ** کوری چشم و دل نامحرمان 440
That they might be consumed without mercy by the fire, to the blindness (confusion) of the eyes and hearts of the profane!
بر من آرد رحم جاهل از خری ** من برو رحم آرم از بینش‌وری
The ignorant man pities me from stupidity: I pity him from clairvoyance.
خاصه این آتش که جان آبهاست ** کار پروانه به عکس کار ماست
Especially this fire (of Love), which is the soul of (all) waters (delights); (but) the behaviour of the (ignorant) moth is contrary to ours.
او ببینند نور و در ناری رود ** دل ببیند نار و در نوری شود
It sees the light and goes into a Fire; the heart (of the mystic) sees the fire and goes into a Light.”
این چنین لعب آمد از رب جلیل ** تا ببینی کیست از آل خلیل
Such a (deceptive) game is played by the Glorious God in order that you may see who belongs to the kin of Khalíl (Abraham).
آتشی را شکل آبی داده‌اند ** واندر آتش چشمه‌ای بگشاده‌اند 445
A fire has been given the semblance of water, and in the fire a fountain has been opened.
ساحری صحن برنجی را به فن ** صحن پر کرمی کند در انجمن
A magician by his art makes a dish of rice (appear to be) a dish full of (tiny) worms in the assembly;
خانه را او پر ز کزدمها نمود ** از دم سحر و خود آن کزدم نبود
(Or) by the breath (power) of magic he has caused a room to appear full of scorpions, though in truth there were no scorpions.
چونک جادو می‌نماید صد چنین ** چون بود دستان جادوآفرین
When sorcery produces a hundred such illusions, how (much greater) must be the cunning of the Creator of sorcery?
لاجرم از سحر یزدان قرن قرن ** اندر افتادند چون زن زیر پهن
Of necessity, through the magic of God generation after generation have fallen down (been vanquished), like a woman (lying) flat beneath (sub marito). [Of necessity, through the magic of God generation after generation have fallen down (been vanquished), like a woman (lying) flat beneath (under her husband).]
ساحرانشان بنده بودند و غلام ** اندر افتادند چون صعوه به دام 450
Their magicians were slaves and servants, and fell into the trap (of Divine cunning) like wagtails.
Hark, read the Qur’án and behold lawful magic (in) the overthrow of plots (huge) as the mountains.
من نیم فرعون کایم سوی نیل ** سوی آتش می‌روم من چون خلیل
“I am not (like) Pharaoh that I should come to the Nile; I am going towards the fire, like Khalíl (Abraham).
نیست آتش هست آن ماء معین ** وآن دگر از مکر آب آتشین
’Tis not fire; (in reality) ’tis flowing water, (while) the other, through (Divine) cunning, is water whereof the (real) nature is fire.
پس نکو گفت آن رسول خوش‌جواز ** ذره‌ای عقلت به از صوم و نماز
Excellently well said the complaisant Prophet, “A mote of intelligence is better for thee than fasting and performing the ritual prayer,”
زانک عقلت جوهرست این دو عرض ** این دو در تکمیل آن شد مفترض 455
Because thy intelligence is the substance, (whereas) these two (things) are accidents: these two are made obligatory in (the case of persons who possess) the full complement of it,
تا جلا باشد مر آن آیینه را ** که صفا آید ز طاعت سینه را
In order that the mirror (intelligence) may have (a bright) lustre; for purity comes to the breast (heart) from piety.
لیک گر آیینه از بن فاسدست ** صیقل او را دیر باز آرد به دست
But if the mirror is fundamentally depraved, (only) after a long time does the polisher get it back (to purity);
وان گزین آیینه که خوش مغرس است ** اندکی صیقل گری آن را بس است
While (in the case of) the fine mirror, which is (like) a goodly planting-ground, a little polishing is enough for it.
تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه
The diversity of intelligences in their nature as originally created; (a doctrine) opposed to (that of) the Mu‘tazilites, who assert that particular (individual) intelligences are originally equal, and that this superiority and diversity is the result of learning and training and experience.
این تفاوت عقلها را نیک دان ** در مراتب از زمین تا آسمان
Know well that intelligences differ thus in degree from the earth to the sky.
هست عقلی هم‌چو قرص آفتاب ** هست عقلی کمتر از زهره و شهاب 460
There is an intelligence like the orb of the sun; there is an intelligence inferior to (the planet) Venus and the meteor.
هست عقلی چون چراغی سرخوشی ** هست عقلی چون ستاره‌ی آتشی
There is an intelligence like a tipsy (flickering) lamp; there is an intelligence like a star of fire,