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.”