And if He make earth and water high (in place), and make the path of heaven (to be) traversed by foot—
ور زمین و آب را علوی کند ** راه گردون را بپا مطوی کند
Then it has become certain that Thou exaltest whomso Thou wilt: He (God) said to an earthly creature, “Unfold thy wings.”
پس یقین شد که تعز من تشاء ** خاکیی را گفت پرها بر گشا
To the creature of fire He said, “Go, become Iblís: begone under the Seventh Earth with (thy) imposture!
آتشی را گفت رو ابلیس شو ** زیر هفتم خاک با تلبیس شو
O earthly Adam, go thou above (the star) Suhá; O fiery Iblís, go to (the bottom of) the Earth.
آدم خاکی برو تو بر سها ** ای بلیس آتشی رو تا ثری
I am not the four temperaments or the first cause, I am ever remaining in (absolute) control.1625
چار طبع و علت اولی نیام ** در تصرف دایما من باقیام
My action is uncaused and upright (independent): I have (the power of) predetermination, (I have) no cause, O infirm one.
کار من بیعلت است و مستقیم ** هست تقدیرم نه علت ای سقیم
I alter My custom at the time (I choose): at the time (I will) I lay the dust (that rises) in front.
عادت خود را بگردانم به وقت ** این غبار از پیش بنشانم به وقت
I say to the sea, ‘Hark, be full of fire!’ I say to the fire, ‘Go, be a rose-garden!’
بحر را گویم که هین پر نار شو ** گویم آتش را که رو گلزار شو
I say to the mountain, ‘Be light as wool!’ I say to heaven, ‘Be rent asunder before the eye!’
کوه را گویم سبک شو همچو پشم ** چرخ را گویم فرو در پیش چشم
I say, ‘O sun, be joined to the moon!’ I make them both like two black clouds.1630
گویم ای خورشید مقرون شو به ماه ** هر دو را سازم چو دو ابر سیاه
We make dry the fountain of the sun: by Our art We turn into musk the fountain of blood.”
چشمهی خورشید را سازیم خشک ** چشمهی خون را به فن سازیم مشک
Sun and moon (shall be) like two black oxen: God will fasten a yoke upon their necks.
آفتاب و مه چو دو گاو سیاه ** یوغ بر گردن ببنددشان اله
How a philosopher showed disbelief at the recitation of (the text), “if your water shall have sunk into the ground.”
انکار فلسفی بر قرائت إن أصبح ماؤکم غورا
A teacher of Qur’án-recitation was reading from the page of the Book, “(if) your water (shall have) sunk into the ground: (that is, if) I stop the water from (reaching) the spring,
مقریی میخواند از روی کتاب ** ماؤکم غورا ز چشمه بندم آب
And hide the water in the depths, and make the springs dry and a place of drought,
آب را در غورها پنهان کنم ** چشمهها را خشک و خشکستان کنم
Who shall bring the water to the spring again except Me who have no like, the Gracious, the Glorious?”1635
آب را در چشمه کی آرد دگر ** جز من بیمثل با فضل و خطر
A contemptible philosopher and logician was passing beside the school at that moment.
فلسفی منطقی مستهان ** میگذشت از سوی مکتب آن زمان
When he heard the verse (of the Qur’án), he said in disapproval, “We bring the water (back) with a mattock;
چون که بشنید آیت او از ناپسند ** گفت آریم آب را ما با کلند
With strokes of the spade and (with) the sharpness of the axe we bring the water up from below.”
ما بزخم بیل و تیزی تبر ** آب را آریم از پستی ز بر
At night he fell asleep and saw (in dream) a lion-hearted man (who) gave (him) a blow on the face and blinded both his eyes,
شب بخفت و دید او یک شیر مرد ** زد طپانچه هر دو چشمش کور کرد
And said, “O wretch, if you are speaking the truth, bring up some light with an axe from these two springs of vision.”1640
گفت زین دو چشمهی چشم ای شقی ** با تبر نوری بر آر ار صادقی
At (dawn of) day he jumped up and found (he had) two blind eyes: from both his eyes the overflowing light had vanished.
روز بر جست و دو چشم کور دید ** نور فایض از دو چشمش ناپدید
If he had moaned and asked pardon (of God), the departed light would have appeared (again) through (God's) kindness;
گر بنالیدی و مستغفر شدی ** نور رفته از کرم ظاهر شدی
But (the power of) asking pardon, also, is not in (our) hands: the savour of repentance is not the dessert of every inebriate.
لیک استغفار هم در دست نیست ** ذوق توبه نقل هر سر مست نیست
The wickedness of (his) actions and the disastrousness of (his) denial (of the Truth) had barred the way of repentance to his heart.
زشتی اعمال و شومی جحود ** راه توبه بر دل او بسته بود
His heart became in hardness as the face of a rock: how should repentance cleave it for sowing?1645
دل به سختی همچو روی سنگ گشت ** چون شکافد توبه آن را بهر کشت