Is a cow (calf) worthy to be deified on (the strength of) a vain boast, (while there are) a hundred disputes as to the prophetic mission of one like me?
گاو میشاید خدایی را به لاف ** در رسولیام تو چون کردی خلاف
Through asinine dullness thou didst cast thyself down in worship before a cow (calf); thy understanding fell a prey to Sámirí's magic.2050
پیش گاوی سجده کردی از خری ** گشت عقلت صید سحر سامری
Thou didst steal thine eye away from the Light of the Glorious (God): here is plenteous folly for thee and the essence of perdition!
چشم دزدیدی ز نور ذو الجلال ** اینت جهل وافر و عین ضلال
Fie upon such an understanding and (faculty of) choice as thou hast! ’Twere fitting to kill a mine of folly like thee.
شه بر آن عقل و گزینش که تراست ** چون تو کان جهل را کشتن سزاست
The golden calf uttered a cry; prithee, what did it say, that all this desire (for it) blossomed in the fools?
گاو زرین بانگ کرد آخر چه گفت ** کاحمقان را این همه رغبت شگفت
Ye have seen from me many a thing more wonderful than that, but how should every rascal accept God?”
ز آن عجبتر دیدهاید از من بسی ** لیک حق را کی پذیرد هر خسی
What carries away (enraptures) worthless folk? Worthlessness. What pleases futile folk? Futility,2055
باطلان را چه رباید باطلی ** عاطلان را چه خوش آید عاطلی
Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion?
ز انکه هر جنسی رباید جنس خود ** گاو سوی شیر نر کی رو نهد
How should the wolf bear love for Joseph, unless, perchance, through cunning, in order to devour him?
گرگ بر یوسف کجا عشق آورد ** جز مگر از مکر تا او را خورد
When it is delivered from wolfishness, it will become familiar (with him); like the dog of the Cave, it will become one of the sons of Adam.
چون ز گرگی وارهد محرم شود ** چون سگ کهف از بنی آدم شود
When Abú Bakr smelt (made his first acquaintance with) Mohammed, he said, “This is not a face that lies;”
چون ابو بکر از محمد برد بو ** گفت هذا لیس وجه کاذب
(But) since Bú Jahl was not of those in sympathy (with Mohammed), he saw a hundred cleavings of the moon, and believed not.2060
چون نبد بو جهل از اصحاب درد ** دید صد شق قمر باور نکرد
The sorrowful (lover of God), whose bowl has fallen from the roof—we (would) hide the Truth from him, (but) it does not become hid;
While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!
و انکه او جاهل بد از دردش بعید ** چند بنمودند و او آن را ندید
The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.
آینهی دل صاف باید تا در او ** واشناسی صورت زشت از نکو
How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.
ترک گفتن آن مرد ناصح بعد از مبالغهی پند مغرور خرس را
That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).
آن مسلمان ترک ابله کرد و تفت ** زیر لب لاحولگویان باز رفت
He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more),2065
گفت چون از جد و پندم وز جدال ** در دل او بیش میزاید خیال
Therefore the road of admonition and counsel has become barred: the command, ‘Turn aside from them,’ has arrived.”
پس ره پند و نصیحت بسته شد ** امر أعرض عنهم پیوسته شد
When your remedy increases the disease, then (leave him who will not be cured, and) tell your story to one that seeks (to hear the Truth). Read (the chapter of the Qur’án, which begins with the word) ‘Abasa (he frowned):
چون دوایت میفزاید درد پس ** قصه با طالب بگو بر خوان عبس
“As the blind man has come seeking the Truth, ‘tis not meet to wound his breast (by turning aside from him) on account of his poverty.
چون که اعمی طالب حق آمده ست ** بهر فقر او را نشاید سینه خست
Thou (Mohammed) art eager for the great ones to take the right way, in order that the common folk may learn from the rulers.
تو حریصی بر رشاد مهتران ** تا بیاموزند عام از سروران
O Ahmad (Mohammed), thou hast seen that a company of princes have become ready to listen (to thee), and thou art pleased (with the hope) that, maybe,2070
احمدا دیدی که قومی از ملوک ** مستمع گشتند گشتی خوش که بوک
These chieftains will become good friends of the Religion (Islam), (for) they are lords over the Arabs and the Abyssinians,
این رئیسان یار دین گردند خوش ** بر عرب اینها سرند و بر حبش
(And that) the fame of this will pass beyond Basra and Tabúk, since ‘people follow the religion of their kings.’
بگذرد این صیت از بصره و تبوک ** ز انکه الناس علی دین الملوک
For this cause thou hast averted thy face from the blind man that was led into the right way, and hast become vexed,
زین سبب تو از ضریر مهتدی ** رو بگردانیدی و تنگ آمدی