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.”