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1
3286-3310

  • He is professing firm belief, but some time or other that philosophical vein will blacken his face (bring him to shame).
  • می‌‌نماید اعتقاد و گاه گاه ** آن رگ فلسف کند رویش سیاه‌‌

  • Take care, O ye Faithful! for that (vein) is in you: in you is many an infinite world.
  • الحذر ای مومنان کان در شماست ** در شما بس عالم بی‌‌منتهاست‌‌

  • In thee are all the two-and-seventy sects: woe (to thee) if one day they gain the upper hand over thee.
  • جمله هفتاد و دو ملت در تو است ** وه که روزی آن بر آرد از تو دست‌‌

  • From fear of this, every one who has the fortune (barg) of (holding) that Faith (Islam) is trembling like a leaf (barg).
  • هر که او را برگ آن ایمان بود ** همچو برگ از بیم این لرزان بود

  • Thou hast laughed at Iblís and the devils because thou hast regarded thyself as a good man. 3290
  • بر بلیس و دیو از آن خندیده‌‌ای ** که تو خود را نیک مردم دیده‌‌ای‌‌

  • 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!
  • چون کند جان باژگونه پوستین ** چند واویلا بر آید اهل دین

  • On the counter (of the shop) everything (every gilded coin) that looks like gold is smiling, because the touchstone is out of sight.
  • بر دکان هر زرنما خندان شده ست ** ز آنکه سنگ امتحان پنهان شده ست‌‌

  • 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).
  • پرده ای ستار از ما بر مگیر ** باش اندر امتحان ما مجیر

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

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

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

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

  • 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.”
  • دعا کردن بلعم باعور که موسی و قومش را از این شهر که حصار داده‌‌اند بی‌‌مراد باز گردان‌‌

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

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

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

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

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

  • 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 دزد آویخت از دار بلند ** ور نه اندر قهر بس دزدان بدند

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

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

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

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

  • 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.
  • این نشان خسف و قذف و صاعقه ** شد بیان عز نفس ناطقه‌‌

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

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