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
All the animals that are wild (unfriendly) to man are inferior to the human animal.
جمله حیوانات وحشی ز آدمی ** باشد از حیوان انسی در کمی
Their blood is free to mankind, since they are estranged from the august Reason.
خون آنها خلق را باشد سبیل ** ز انکه وحشیاند از عقل جلیل
The honour of the wild animals is fallen low (has come to be of no account) because they have grown hostile to man.
عزت وحشی بدین افتاد پست ** که مر انسان را مخالف آمده ست
What honour, then, will be thine, O marvel (of folly), since thou hast become (like) timorous wild asses?
پس چه عزت باشدت ای نادره ** چون شدی تو حمر مستنفرة
Because of his usefulness, the (domesticated) ass ought not to be killed; (but) when he turns wild, his blood becomes lawful.3315
خر نشاید کشت از بهر صلاح ** چون شود وحشی شود خونش مباح
Although the ass had no knowledge to restrain him (from becoming wild), the Loving One is not excusing him at all.
گر چه خر را دانش زاجر نبود ** هیچ معذورش نمیدارد ودود
How, then, shall man be excused, O noble friend, when he has become wild (refractory and hostile) to that Word (the voice of Reason)?
پس چو وحشی شد از آن دم آدمی ** کی بود معذور ای یار سمی