By that one pain he is delivered from all dregs: he sets his foot upon Suhá.
زان یکی درد او ز جمله دردها ** وا رهد پا بر نهد او بر سها
How long wilt thou speak (caw) like the ill-omened crow? (Let me return to the parable and ask), “O Khalíl, wherefore didst thou kill the cock?”
چند گویی هم‌چو زاغ پر نحوس ** ای خلیل از بهر چه کشتی خروس
He replied, “(Because of) the (Divine) command.” “Tell (me) the wisdom of the (Divine) command, that I may glorify that (wisdom) punctiliously.”
گفت فرمان حکمت فرمان بگو ** تا مسبح گردم آن را مو به مو
Explaining that the killing of the cock by Abraham, on whom be peace, signifies the subdual and subjugation of certain blameworthy and pernicious qualities in the heart of the disciple.
بیان آنک کشتن خلیل علیه‌السلام خروس را اشارت به قمع و قهر کدام صفت بود از صفات مذمومات مهلکان در باطن مرید
He (the cock) is lustful and much addicted to lust, intoxicated by that poisonous insipid wine.940
شهوتی است او و بس شهوت‌پرست ** زان شراب زهرناک ژاژ مست
Had not it (lust) been (necessary) for the sake of procreation, O executor, Adam for shame of it would have made himself a eunuch.
گرنه بهر نسل بود ای وصی ** آدم از ننگش بکردی خود خصی
The accursed Iblís said to (God) the Dispenser of justice, “I want a powerful snare for this prey.”
گفت ابلیس لعین دادار را ** دام زفتی خواهم این اشکار را
He (God) showed to him gold and silver and herds of horses, saying, “By means of this thou canst seduce mankind.”
زر و سیم و گله‌ی اسپش نمود ** که بدین تانی خلایق را ربود
He (Iblís) cried “Bravo!” but let his lip drop sourly: he became wrinkled and sour like a lemon.
گفت شاباش و ترش آویخت لنج ** شد ترنجیده ترش هم‌چون ترنج
Then God offered to that fallen one gold and jewels from His goodly mines,945
پس زر و گوهر ز معدنهای خوش ** کرد آن پس‌مانده را حق پیش‌کش
Saying, “Take this other snare, O accursed one.” He replied, “Give more than this, O most excellent Helper.”
گیر این دام دگر را ای لعین ** گفت زین افزون ده ای نعم‌المعین
(Then) He gave him oily and sweet (viands) and costly sherbets and many silken robes.
چرب و شیرین و شرابات ثمین ** دادش و بس جامه‌ی ابریشمین
He (Iblís) said, “O Lord, I want more assistance than this, to bind them with a cord of palm-fibre.
گفت یا رب بیش ازین خواهم مدد ** تا ببندمشان به حبل من مسد
In order that Thy intoxicated (devotees), who are fierce and courageous, may manfully burst those bonds,
تا که مستانت که نر و پر دلند ** مردوار آن بندها را بسکلند
And that by means of this snare and (these) cords of sensuality Thy (holy) man may be separated from the unmanly,950
تا بدین دام و رسنهای هوا ** مرد تو گردد ز نامردان جدا
I want another snare, O Sovereign of the throne—a mighty cunning snare that will lay men low.”
دام دیگر خواهم ای سلطان تخت ** دام مردانداز و حیلت‌ساز سخت
He (God) brought and placed before him wine and harp: thereat he smiled faintly and was moderately pleased.
خمر و چنگ آورد پیش او نهاد ** نیم‌خنده زد بدان شد نیم‌شاد
He (Iblís) sent a message to the eternal Foreordainment of perdition, saying, “Raise dust from the bottom of the sea of temptation.
سوی اضلال ازل پیغام کرد ** که بر آر از قعر بحر فتنه گرد
Is not Moses one of Thy servants? He tied veils of dust on the sea.
نی یکی از بندگانت موسی است ** پرده‌ها در بحر او از گرد بست
The water retreated on every side: from the bottom of the sea a (cloud of) dust shot up.”955
آب از هر سو عنان را واکشید ** از تگ دریا غباری برجهید
When He (God) showed unto him (Iblís) the beauty of women that was prevailing over the reason and self-restraint of men,
چونک خوبی زنان فا او نمود ** که ز عقل و صبر مردان می‌فزود
Then he snapped his fingers (in glee) and began to dance, crying, “Give me (these) as quickly as possible: I have attained to my desire.”
پس زد انگشتک به رقص اندر فتاد ** که بده زوتر رسیدم در مراد
When he saw those languorous eyes which make the reason and understanding unquiet,
چون بدید آن چشمهای پرخمار ** که کند عقل و خرد را بی‌قرار
And the loveliness of that fascinating cheek on which this heart (of man) burns like rue-seed (on the fire),
وآن صفای عارض آن دلبران ** که بسوزد چون سپند این دل بر آن
Face and mole and eyebrow and lip like cornelian, ’twas as though God shone forth through a subtile veil.960
رو و خال و ابرو و لب چون عقیق ** گوییا حق تافت از پرده‌ی رقیق
He (Iblís) deemed that coquetry and light springing gait to be like the revelation of Divine glory through a thin veil.
دید او آن غنج و برجست سبک ** چون تجلی حق از پرده‌ی تنک
Commentary on “We created Man in the best (physical and mental) proportion, then We reduced him to the lowest of the low”; and on “And to whomsoever We grant long life, We cause him to relapse in constitution.”
تفسیر خلقنا الانسان فی احسن تقویم ثم رددناه اسفل سافلین و تفسیر و من نعمره ننکسه فی الخلق