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  • This is the nature of base villains: he (such a one) does evil to thee when thou doest good (to him).
  • این بود خوی لیمان دنی ** بد کند با تو چو نیکویی کنی

  • As for the fleshly soul, bend it double (mortify it) by means of this renunciation, for it is vile, and kindness suiteth it not.
  • نفس را زین صبر می‌کن منحنیش ** که لیمست و نسازد نیکویش

  • If thou show beneficence to a noble man, ’tis fitting: he will give seven hundred (benefits) in exchange for every one (conferred upon him); 2980
  • با کریمی گر کنی احسان سزد ** مر یکی را او عوض هفصد دهد

  • (But be merciless to the ignoble): when thou treatest a villain with violence and cruelty, he becomes a very faithful servant to thee.
  • با لیمی چون کنی قهر و جفا ** بنده‌ای گردد ترا بس با وفا

  • The infidels in (their) prosperity sow (the seed of) cruelty; again (afterwards) in Hell their cry is “O Lord, (deliver us)!”
  • کافران کارند در نعمت جفا ** باز در دوزخ نداشان ربنا

  • The wisdom of (God's) having created Hell in the world hereafter and the prison of (tribulation in) the present world to the end that they may be places of worship for the arrogant (evil-doers): “Come ye willingly or unwillingly.”
  • حکمت آفریدن دوزخ آن جهان و زندان این جهان تا معبد متکبران باشد کی ائتیا طوعا او کرها

  • For in (suffering) cruelty the vile are purified; when they receive kindness, they themselves become cruel.
  • که لیمان در جفا صافی شوند ** چون وفا بینند خود جافی شوند

  • Therefore Hell is the mosque where they perform their devotions: a trap is the (only) fetter for a wild bird.
  • مسجد طاعاتشان پس دوزخست ** پای‌بند مرغ بیگانه فخست

  • Prison is the cloister of the thief and villain, that there he may be constantly mindful of God. 2985
  • هست زندان صومعه‌ی دزد و لیم ** کاندرو ذاکر شود حق را مقیم

  • Inasmuch as Divine worship was the object (in the creation) of mankind, Hellfire was made the place of worship for the rebellious.
  • چون عبادت بود مقصود از بشر ** شد عبادتگاه گردن‌کش سقر

  • Man hath the power (of action) in everything, but this service (of God) has (ever) been the (final) object of him.
  • آدمی را هست در هر کار دست ** لیک ازو مقصود این خدمت بدست

  • “I did not create the Jinn and mankind (save that they might serve Me).” Recite this (text). The (final) object of the world is naught but Divine worship.
  • ما خلقت الجن و الانس این بخوان ** جز عبادت نیست مقصود از جهان

  • Though the (final) object of a book is the science (which it contains), (yet) if you make it a pillow (to rest on), it will become (serve as) that too;
  • گرچه مقصود از کتاب آن فن بود ** گر توش بالش کنی هم می‌شود

  • But this (function of being a) pillow was not its (final) object: it (the final object) was learning and knowledge and right guidance and profit. 2990
  • لیک ازو مقصود این بالش نبود ** علم بود و دانش و ارشاد سود

  • If you have made the sword a tent-pin, you have preferred defeat to victory.
  • گر تو میخی ساختی شمشیر را ** برگزیدی بر ظفر ادبار را

  • Although the (final) object of Man is knowledge (of God) and to be rightly directed (in religion), (yet) every man hath a particular place of worship.
  • گرچه مقصود از بشر علم و هدیست ** لیک هر یک آدمی را معبدیست

  • The place where (the means whereby) the noble man worships is your treating him with kindness; the place where (the means whereby) the vile man worships is your making him sick (your maltreating him).
  • معبد مرد کریم اکرمته ** معبد مرد لیم اسقمته

  • Smite the vile, that they may bow their heads; give to the noble, that they may yield (good) fruit.
  • مر لیمان را بزن تا سر نهند ** مر کریمان را بده تا بر دهند

  • Necessarily God hath created a mosque for each of the twain —Hell for those, and increase (of bounty) for these. 2995
  • لاجرم حق هر دو مسجد آفرید ** دوزخ آنها را و اینها را مزید

  • Moses built the Báb-i Saghír (the Small Gate) at Jerusalem, in order that the people tormented (by evil passions) might lower their heads,
  • ساخت موسی قدس در باب صغیر ** تا فرود آرند سر قوم زحیر

  • Because they were insolent and arrogant. Hell is (like) that Báb-i Saghír and (place of) humiliation.
  • زآنک جباران بدند و سرفراز ** دوزخ آن باب صغیرست و نیاز

  • Explaining how God most High has made the bodily form of kings a means of subduing the insolent (sinners) who are not subject to God, just as Moses, on whom be peace, built the Báb-i Saghír in the wall of Jerusalem in order that the insolent (and wicked) men among the Israelites might bow low when they entered in, (according to the text), “Enter the gate, prostrating yourselves, and say ‘hittatun.’”
  • بیان آنک حق تعالی صورت ملوک را سبب مسخر کردن جباران کی مسخر حق نباشند ساخته است چنانک موسی علیه السلام باب صغیر ساخت بر ربض قدس جهت رکوع جباران بنی اسرائیل وقت در آمدن کی ادخلوا الباب سجدا و قولوا حطة

  • Likewise God hath built a Báb-i Saghír from the flesh and bones of kings. Take heed!
  • آنچنانک حق ز گوشت و استخوان ** از شهان باب صغیری ساخت هان

  • The people of this world make prostration before them, since they are opposed to prostration before the Divine Majesty.
  • اهل دنیا سجده‌ی ایشان کنند ** چونک سجده‌ی کبریا را دشمنند

  • He (God) hath made a little dunghill their mihráb (place of worship): the name of that mihráb is “prince” and “paladin.” 3000
  • ساخت سرگین‌دانکی محرابشان ** نام آن محراب میر و پهلوان

  • Ye (worldlings) are not fit for this holy Presence: holy men are (like) the sugarcane; ye are (like) the empty reed.
  • لایق این حضرت پاکی نه‌اید ** نیشکر پاکان شما خالی‌نیید

  • These vile wretches grovel before those curs; (but) it is a disgrace to the lion that they should be complaisant to him.
  • آن سگان را این خسان خاضع شوند ** شیر را عارست کو را بگروند