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5
938-962

  • 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 

  • The beauty personified in Adam, to which the angels bow down, is afterwards deposed (from its former perfection), like Adam (when he fell from Paradise).
  • آدم حسن و ملک ساجد شده  ** هم‌چو آدم باز معزول آمده