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3293-3317

  • پرده ای ستار از ما بر مگیر ** باش اندر امتحان ما مجیر
  • O Coverer (of faults), do not lift up the veil from us, be a protector to us in our test (on the Day of Judgement).

  • قلب پهلو می‌‌زند با زر به شب ** انتظار روز می‌‌دارد ذهب‌‌
  • At night the false coin jostles (in rivalry) with the gold: the gold is waiting for day.

  • با زبان حال زر گوید که باش ** ای مزور تا بر آید روز فاش‌‌ 3295
  • With the tongue of its (inward) state the gold says, “Wait, O tinselled one, till day rises clear.”

  • صد هزاران سال ابلیس لعین ** بود ز ابدال و امیر المؤمنین‌‌
  • Hundreds of thousands of years the accursed Iblís was a saint and the prince of true believers;

  • پنجه زد با آدم از نازی که داشت ** گشت رسوا همچو سرگین وقت چاشت‌‌
  • On account of the pride which he had, he grappled with Adam and was put to shame, like dung at morning tide.

  • دعا کردن بلعم باعور که موسی و قومش را از این شهر که حصار داده‌‌اند بی‌‌مراد باز گردان‌‌
  • How Bal‘am son of Bá‘úr prayed (to God), saying, “Cause Moses and his people to turn back, without having gained their desire, from this city which they have besieged and how his prayer was granted.”

  • بلعم باعور را خلق جهان ** سغبه شد مانند عیسای زمان‌‌
  • To Bal‘am son of Bá‘úr the people of the world became subject, (for he was) like unto the Jesus of the time.

  • سجده ناوردند کس را دون او ** صحت رنجور بود افسون او
  • They bowed (worshipfully) to none but him: his spell was (giving) health to the sick.

  • پنجه زد با موسی از کبر و کمال ** آن چنان شد که شنیده ستی تو حال‌‌ 3300
  • From pride and (conceit of) perfection he grappled with Moses: his plight became such as thou hast heard.

  • صد هزار ابلیس و بلعم در جهان ** همچنین بوده ست پیدا و نهان‌‌
  • Even so there have been in the world, manifest or hidden, a hundred thousand like Iblís and Bal‘am.

  • این دو را مشهور گردانید اله ** تا که باشد این دو بر باقی گواه‌‌
  • God caused these twain to be notorious, that these twain might bear witness against the rest.

  • این دو دزد آویخت از دار بلند ** ور نه اندر قهر بس دزدان بدند
  • These two thieves He hanged on a high gallows (to be a warning to all); else there were many (other) thieves in (the pale of) His vengeance.

  • این دو را پرچم به سوی شهر برد ** کشتگان قهر را نتوان شمرد
  • These twain He dragged by their forelocks to the city (for slaughter); (but) ’tis impossible to number (all) the victims of His wrath.

  • نازنینی تو ولی در حد خویش ** الله الله پا منه از حد خویش‌‌ 3305
  • You are a favourite (of God), but within your (due) bounds. (Fear) God, (fear) God, do not set foot beyond (those) bounds.

  • گر زنی بر نازنین تر از خودت ** در تگ هفتم زمین زیر آردت‌‌
  • If you combat with one who is a greater favourite than yourself, ’twill bring you down to the lowest depth of the seventh earth.

  • قصه‌‌ی عاد و ثمود از بهر چیست ** تا بدانی کانبیا را نازکی است‌‌
  • For what purpose is the tale of ‘Ád and Thamúd? That you may know that the prophets have disdain (for the wicked).

  • این نشان خسف و قذف و صاعقه ** شد بیان عز نفس ناطقه‌‌
  • These signs—the (earth's) swallowing up (sinners), the hurling of stones (upon them), and the thunderbolts—were evidence of the might of the Rational Soul.

  • جمله حیوان را پی انسان بکش ** جمله انسان را بکش از بهر هش‌‌
  • Kill all animals for the sake of man, kill all mankind for the sake of Reason.

  • هش چه باشد عقل کل هوشمند ** هوش جزوی هش بود اما نژند 3310
  • What is Reason? The Universal Intelligence of the man (prophet or saint) endowed with reason. Partial reason is reason (too), but it is infirm.

  • جمله حیوانات وحشی ز آدمی ** باشد از حیوان انسی در کمی‌‌
  • All the animals that are wild (unfriendly) to man are inferior to the human animal.

  • خون آنها خلق را باشد سبیل ** ز انکه وحشی‌‌اند از عقل جلیل‌‌
  • Their blood is free to mankind, since they are estranged from the august Reason.

  • عزت وحشی بدین افتاد پست ** که مر انسان را مخالف آمده ست‌‌
  • The honour of the wild animals is fallen low (has come to be of no account) because they have grown hostile to man.

  • پس چه عزت باشدت ای نادره ** چون شدی تو حمر مستنفرة
  • What honour, then, will be thine, O marvel (of folly), since thou hast become (like) timorous wild asses?

  • خر نشاید کشت از بهر صلاح ** چون شود وحشی شود خونش مباح‌‌ 3315
  • Because of his usefulness, the (domesticated) ass ought not to be killed; (but) when he turns wild, his blood becomes lawful.

  • گر چه خر را دانش زاجر نبود ** هیچ معذورش نمی‌‌دارد ودود
  • Although the ass had no knowledge to restrain him (from becoming wild), the Loving One is not excusing him at all.

  • پس چو وحشی شد از آن دم آدمی ** کی بود معذور ای یار سمی‌‌
  • How, then, shall man be excused, O noble friend, when he has become wild (refractory and hostile) to that Word (the voice of Reason)?