کاو تحدث جهرة أخبارها ** در سخن آید زمین و خاره‌‌ها
For she will plainly declare what she knows: earth and rocks will begin to speak.
فلسفی منکر شود در فکر و ظن ** گو برو سر را بر آن دیوار زن
The philosopher, in his (vain) thought and opinion, becomes disbelieving: bid him go and dash his head against that wall!
نطق آب و نطق خاک و نطق گل ** هست محسوس حواس اهل دل
The speech of water, the speech of earth, and the speech of mud are apprehended by the senses of them that have hearts (the mystics).
فلسفی کاو منکر حنانه است ** از حواس اولیا بیگانه است3280
The philosopher who disbelieves in the moaning pillar is a stranger to the senses of the saints.
گوید او که پرتو سودای خلق ** بس خیالات آورد در رای خلق
He says that the beam (influence) of melancholia brings many phantasies into people's minds.
بلکه عکس آن فساد و کفر او ** این خیال منکری را زد بر او
Nay, but the reflexion of his wickedness and infidelity cast this idle fancy of scepticism upon him.
فلسفی مر دیو را منکر شود ** در همان دم سخره‌‌ی دیوی بود
The philosopher comes to deny the existence of the Devil, and at the same time he is possessed by a devil.
گر ندیدی دیو را خود را ببین ** بی‌‌جنون نبود کبودی بر جبین
If thou hast not seen the Devil, behold thyself: without diabolic possession there is no blueness in the forehead.
هر که را در دل شک و پیچانی است ** در جهان او فلسفی پنهانی است3285
Whosoever hath doubt and perplexity in his heart, he in this world is a secret philosopher.
می‌‌نماید اعتقاد و گاه گاه ** آن رگ فلسف کند رویش سیاه
He is professing firm belief, but some time or other that philosophical vein will blacken his face (bring him to shame).
الحذر ای مومنان کان در شماست ** در شما بس عالم بی‌‌منتهاست
Take care, O ye Faithful! for that (vein) is in you: in you is many an infinite world.
جمله هفتاد و دو ملت در تو است ** وه که روزی آن بر آرد از تو دست
In thee are all the two-and-seventy sects: woe (to thee) if one day they gain the upper hand over thee.
هر که او را برگ آن ایمان بود ** همچو برگ از بیم این لرزان بود
From fear of this, every one who has the fortune (barg) of (holding) that Faith (Islam) is trembling like a leaf (barg).
بر بلیس و دیو از آن خندیده‌‌ای ** که تو خود را نیک مردم دیده‌‌ای3290
Thou hast laughed at Iblís and the devils because thou hast regarded thyself as a good man.
چون کند جان باژگونه پوستین ** چند واویلا بر آید اهل دین
When the soul shall turn its coat inside out (and be revealed as it really is), how many a “Woe is me” will arise from the followers of the (Mohammedan) Religion!
بر دکان هر زرنما خندان شده ست ** ز آنکه سنگ امتحان پنهان شده ست
On the counter (of the shop) everything (every gilded coin) that looks like gold is smiling, because the touchstone is out of sight.
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 فاش3295
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 حال3300
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 خویش3305
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 نژند3310
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 مباح3315
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)?
لاجرم کفار را شد خون مباح ** همچو وحشی پیش نشاب و رماح
Of necessity permission was given to shed the blood of the infidels, like (that of) a wild beast before the arrows and lances.
جفت و فرزندانشان جمله سبیل ** ز آنکه بی‌‌عقلند و مردود و ذلیل
All their wives and children are free spoil, since they are irrational and reprobate and base.
باز عقلی کاو رمد از عقل عقل ** کرد از عقلی به حیوانات نقل3320
Once more, a reason that flees from the Reason of reason (Universal Reason) is transported from rationality to (the grade of) the animals.
اعتماد کردن هاروت و ماروت بر عصمت خویش و آمیزی اهل دنیا خواستن و در فتنه افتادن
How Hárút and Márút relied upon their immaculateness and desired to mix with the people of this world and fell into temptation.
همچو هاروت و چو ماروت شهیر ** از بطر خوردند زهر آلود تیر
As (for example), because of their arrogance, the celebrated Hárút and Márút were smitten by the poisoned arrow (of Divine wrath).
اعتمادی بودشان بر قدس خویش ** چیست بر شیر اعتماد گاومیش
They had confidence in their holiness, (but) what (use) is it for the buffalo to have confidence in the lion?
گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند
Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.
گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت
(Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.
گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند3325
(But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass.
بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند
That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.