گاو باشی شیر گردی نزد او ** گر تو با گاوی خوشی شیری مجو
(If) you are a cow, you will become a lion (when) near him; (but) if you are glad to be a cow, do not seek to be a lion.
تفسیر انی اری سبع بقرات سمان یاکلهن سبع عجاف آن گاوان لاغر را خدا به صفت شیران گرسنه آفریده بود تا آن هفت گاو فربه را به اشتها می‌خوردند اگر چه آن خیالات صور گاوان در آینه‌ی خواب نمودند تو معنی بگیر
Commentary on “Verily I saw seven fat kine which seven lean kine devoured.” God had created those lean kine with the qualities of hungry lions, to the end that they might devour the seven fat ones with avidity. Although (only) the forms of those kine were shown as phantoms in the mirror of dream, do thou regard the reality!
آن عزیز مصر می‌دیدی به خواب ** چونک چشم غیب را شد فتح باب
The Lord of Egypt saw in dream, when the door of his inward eye was opened,
هفت گاو فربه بس پروری ** خوردشان آن هفت گاو لاغری
Seven fat kine, exceedingly well-nourished: the seven lean kine devoured them.
در درون شیران بدند آن لاغران ** ورنه گاوان را نبودندی خوران
The lean ones were lions within; else they would not have been devouring the (fat) kine.
پس بشر آمد به صورت مرد کار ** لیک در وی شیر پنهان مردخوار 935
The man of (holy) works, then, is human in appearance, but in him is concealed a man-eating lion.
مرد را خوش وا خورد فردش کند ** صاف گردد دردش ار دردش کند
He (the lion) heartily devours the (carnal) man and makes him single: his dregs become pure if he (the lion) inflict pain upon him.
زان یکی درد او ز جمله دردها ** وا رهد پا بر نهد او بر سها
By that one pain he is delivered from all dregs: he sets his foot upon Suhá.
چند گویی هم‌چو زاغ پر نحوس ** ای خلیل از بهر چه کشتی خروس
How long wilt thou speak (caw) like the ill-omened crow? (Let me return to the parable and ask), “O Khalíl, wherefore didst thou kill the cock?”
گفت فرمان حکمت فرمان بگو ** تا مسبح گردم آن را مو به مو
He replied, “(Because of) the (Divine) command.” “Tell (me) the wisdom of the (Divine) command, that I may glorify that (wisdom) punctiliously.”
بیان آنک کشتن خلیل علیه‌السلام خروس را اشارت به قمع و قهر کدام صفت بود از صفات مذمومات مهلکان در باطن مرید
Explaining that the killing of the cock by Abraham, on whom be peace, signifies the subdual and subjugation of certain blameworthy and pernicious qualities in the heart of the disciple.
شهوتی است او و بس شهوت‌پرست ** زان شراب زهرناک ژاژ مست 940
He (the cock) is lustful and much addicted to lust, intoxicated by that poisonous insipid wine.
گرنه بهر نسل بود ای وصی ** آدم از ننگش بکردی خود خصی
Had not it (lust) been (necessary) for the sake of procreation, O executor, Adam for shame of it would have made himself a eunuch.
گفت ابلیس لعین دادار را ** دام زفتی خواهم این اشکار را
The accursed Iblís said to (God) the Dispenser of justice, “I want a powerful snare for this prey.”
زر و سیم و گله‌ی اسپش نمود ** که بدین تانی خلایق را ربود
He (God) showed to him gold and silver and herds of horses, saying, “By means of this thou canst seduce mankind.”
گفت شاباش و ترش آویخت لنج ** شد ترنجیده ترش هم‌چون ترنج
He (Iblís) cried “Bravo!” but let his lip drop sourly: he became wrinkled and sour like a lemon.
پس زر و گوهر ز معدنهای خوش ** کرد آن پس‌مانده را حق پیش‌کش 945
Then God offered to that fallen one gold and jewels from His goodly mines,
گیر این دام دگر را ای لعین ** گفت زین افزون ده ای نعم‌المعین
Saying, “Take this other snare, O accursed one.” He replied, “Give more than this, O most excellent Helper.”
چرب و شیرین و شرابات ثمین ** دادش و بس جامه‌ی ابریشمین
(Then) He gave him oily and sweet (viands) and costly sherbets and many silken robes.
گفت یا رب بیش ازین خواهم مدد ** تا ببندمشان به حبل من مسد
He (Iblís) said, “O Lord, I want more assistance than this, to bind them with a cord of palm-fibre.
تا که مستانت که نر و پر دلند ** مردوار آن بندها را بسکلند
In order that Thy intoxicated (devotees), who are fierce and courageous, may manfully burst those bonds,
تا بدین دام و رسنهای هوا ** مرد تو گردد ز نامردان جدا 950
And that by means of this snare and (these) cords of sensuality Thy (holy) man may be separated from the unmanly,
دام دیگر خواهم ای سلطان تخت ** دام مردانداز و حیلت‌ساز سخت
I want another snare, O Sovereign of the throne—a mighty cunning snare that will lay men low.”
خمر و چنگ آورد پیش او نهاد ** نیم‌خنده زد بدان شد نیم‌شاد
He (God) brought and placed before him wine and harp: thereat he smiled faintly and was moderately pleased.
سوی اضلال ازل پیغام کرد ** که بر آر از قعر بحر فتنه گرد
He (Iblís) sent a message to the eternal Foreordainment of perdition, saying, “Raise dust from the bottom of the sea of temptation.
نی یکی از بندگانت موسی است ** پرده‌ها در بحر او از گرد بست
Is not Moses one of Thy servants? He tied veils of dust on the sea.
آب از هر سو عنان را واکشید ** از تگ دریا غباری برجهید 955
The water retreated on every side: from the bottom of the sea a (cloud of) dust shot up.”
چونک خوبی زنان فا او نمود ** که ز عقل و صبر مردان می‌فزود
When He (God) showed unto him (Iblís) the beauty of women that was prevailing over the reason and self-restraint of men,
پس زد انگشتک به رقص اندر فتاد ** که بده زوتر رسیدم در مراد
Then he snapped his fingers (in glee) and began to dance, crying, “Give me (these) as quickly as possible: I have attained to my desire.”
چون بدید آن چشمهای پرخمار ** که کند عقل و خرد را بی‌قرار
When he saw those languorous eyes which make the reason and understanding unquiet,
وآن صفای عارض آن دلبران ** که بسوزد چون سپند این دل بر آن
And the loveliness of that fascinating cheek on which this heart (of man) burns like rue-seed (on the fire),
رو و خال و ابرو و لب چون عقیق ** گوییا حق تافت از پرده‌ی رقیق 960
Face and mole and eyebrow and lip like cornelian, ’twas as though God shone forth through a subtile veil.
دید او آن غنج و برجست سبک ** چون تجلی حق از پرده‌ی تنک
He (Iblís) deemed that coquetry and light springing gait to be like the revelation of Divine glory through a thin veil.
تفسیر خلقنا الانسان فی احسن تقویم ثم رددناه اسفل سافلین و تفسیر و من نعمره ننکسه فی الخلق
Commentary on “We created Man in the best (physical and mental) proportion, then We reduced him to the lowest of the low”; and on “And to whomsoever We grant long life, We cause him to relapse in constitution.”
آدم حسن و ملک ساجد شده ** هم‌چو آدم باز معزول آمده
The beauty personified in Adam, to which the angels bow down, is afterwards deposed (from its former perfection), like Adam (when he fell from Paradise).
گفت آوه بعد هستی نیستی ** گفت جرمت این که افزون زیستی
It cries, “Alas, after existence non-existence!” He (God) says, “Thy crime is this, that thou hast lived too long.”
جبرئیلش می‌کشاند مو کشان ** که برو زین خلد و از جوق خوشان
Gabriel, dragging it by the hair, leads it away, saying, "Begone from this Paradise and from the company of the fair ones."
گفت بعد از عز این اذلال چیست ** گفت آن دادست و اینت داوریست 965
It says, “What is (the meaning of) this abasement after exaltation?” He (Gabriel) replies, “That (exaltation) is a gift (of God), and this (abasement) is (His) judgement on thee.”
جبرئیلا سجده می‌کردی به جان ** چون کنون می‌رانیم تو از جنان
(It cries), “O Gabriel, thou didst (formerly) bow down (to me) with (all) thy soul: why art thou now driving me from Paradise?
حله می‌پرد ز من در امتحان ** هم‌چو برگ از نخ در فصل خزان
My robes are flying from me in (this hour of) tribulation, like leaves from the date-palm in the season of autumn.”
آن رخی که تاب او بد ماه‌وار ** شد به پیری هم‌چو پشت سوسمار
The countenance whose splendour was moon-like becomes with old age like the back of the Libyan lizard;
وان سر و فرق گش شعشع شده ** وقت پیری ناخوش و اصلع شده
And the fair head and crown (of the head) that once were radiant become ugly and bald at the time of eld;
وان قد صف در نازان چون سنان ** گشته در پیری دو تا هم‌چون کمان 970
And the tall proud figure, piercing the ranks like a spear-point, in old age is bent double like a bow.
رنگ لاله گشته رنگ زعفران ** زور شیرش گشته چون زهره‌ی زنان
The colour of red anemone becomes the colour of saffron; his lion-like strength becomes as the courage of women.
آنک مردی در بغل کردی به فن ** می‌بگیرندش بغل وقت شدن
He that used to grip a man in his arms by skill (in wrestling), (now) they take hold of his arms (to support him) at the time of departure.
این خود آثار غم و پژمردگیست ** هر یکی زینها رسول مردگیست
Truly these are marks of pain and decay: every one of them is a messenger of death.
تفسیر اسفل سافلین الا الذین آمنوا و عملوا الصالحات فلهم اجر غیر مومنون
Commentary on “The lowest of the low, except those who have believed and wrought good works; for they shall have a reward that is not cut off.”
لیک گر باشد طبیبش نور حق ** نیست از پیری و تب نقصان و دق
But if his physician be the Light of God, there is no loss or crushing blow (that he will suffer) from old age and fever.
سستی او هست چون سستی مست ** که اندر آن سستیش رشک رستمست 975
His weakness is like the weakness of the intoxicated, for in his weakness he is the envy of a Rustam.
گر بمیرد استخوانش غرق ذوق ** ذره ذره‌ش در شعاع نور شوق
If he die, his bones are drowned in (spiritual) savour; every mote of him is (floating) in the beams of the light of love-desire.
وآنک آنش نیست باغ بی‌ثمر ** که خزانش می‌کند زیر و زبر
And he who hath not that (Light) is an orchard without fruit, which the autumn brings to ruin.
گل نماند خارها ماند سیاه ** زرد و بی‌مغز آمده چون تل کاه
The roses remain not; (only) the black thorns remain: it becomes pale and pithless like a heap of straw.
تا چه زلت کرد آن باغ ای خدا ** که ازو این حله‌ها گردد جدا
O God, I wonder what fault did that orchard commit, that these (beautiful) robes should be stripped from it.
خویشتن را دید و دید خویشتن ** زهر قتالست هین ای ممتحن 980
“It paid regard to itself, and self-regard is a deadly poison. Beware, O thou who art put to the trial!”