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5
951-1000

  • 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 

  • It cries, “Alas, after existence non-existence!” He (God) says, “Thy crime is this, that thou hast lived too long.”
  • گفت آوه بعد هستی نیستی  ** گفت جرمت این که افزون زیستی 

  • Gabriel, dragging it by the hair, leads it away, saying, "Begone from this Paradise and from the company of the fair ones."
  • جبرئیلش می‌کشاند مو کشان  ** که برو زین خلد و از جوق خوشان 

  • It says, “What is (the meaning of) this abasement after exaltation?” He (Gabriel) replies, “That (exaltation) is a gift (of God), and this (abasement) is (His) judgement on thee.” 965
  • گفت بعد از عز این اذلال چیست  ** گفت آن دادست و اینت داوریست 

  • (It cries), “O Gabriel, thou didst (formerly) bow down (to me) with (all) thy soul: why art thou now driving me from Paradise?
  • جبرئیلا سجده می‌کردی به جان  ** چون کنون می‌رانیم تو از جنان 

  • My robes are flying from me in (this hour of) tribulation, like leaves from the date-palm in the season of autumn.”
  • حله می‌پرد ز من در امتحان  ** هم‌چو برگ از نخ در فصل خزان 

  • The countenance whose splendour was moon-like becomes with old age like the back of the Libyan lizard;
  • آن رخی که تاب او بد ماه‌وار  ** شد به پیری هم‌چو پشت سوسمار 

  • And the fair head and crown (of the head) that once were radiant become ugly and bald at the time of eld;
  • وان سر و فرق گش شعشع شده  ** وقت پیری ناخوش و اصلع شده 

  • And the tall proud figure, piercing the ranks like a spear-point, in old age is bent double like a bow. 970
  • وان قد صف در نازان چون سنان  ** گشته در پیری دو تا هم‌چون کمان 

  • The colour of red anemone becomes the colour of saffron; his lion-like strength becomes as the courage of women.
  • رنگ لاله گشته رنگ زعفران  ** زور شیرش گشته چون زهره‌ی زنان 

  • He that used to grip a man in his arms by skill (in wrestling), (now) they take hold of his arms (to support him) at the time of departure.
  • آنک مردی در بغل کردی به فن  ** می‌بگیرندش بغل وقت شدن 

  • Truly these are marks of pain and decay: every one of them is a messenger of death.
  • این خود آثار غم و پژمردگیست  ** هر یکی زینها رسول مردگیست 

  • Commentary on “The lowest of the low, except those who have believed and wrought good works; for they shall have a reward that is not cut off.”
  • تفسیر اسفل سافلین الا الذین آمنوا و عملوا الصالحات فلهم اجر غیر مومنون 

  • But if his physician be the Light of God, there is no loss or crushing blow (that he will suffer) from old age and fever.
  • لیک گر باشد طبیبش نور حق  ** نیست از پیری و تب نقصان و دق 

  • His weakness is like the weakness of the intoxicated, for in his weakness he is the envy of a Rustam. 975
  • سستی او هست چون سستی مست  ** که اندر آن سستیش رشک رستمست 

  • If he die, his bones are drowned in (spiritual) savour; every mote of him is (floating) in the beams of the light of love-desire.
  • گر بمیرد استخوانش غرق ذوق  ** ذره ذره‌ش در شعاع نور شوق 

  • And he who hath not that (Light) is an orchard without fruit, which the autumn brings to ruin.
  • وآنک آنش نیست باغ بی‌ثمر  ** که خزانش می‌کند زیر و زبر 

  • The roses remain not; (only) the black thorns remain: it becomes pale and pithless like a heap of straw.
  • گل نماند خارها ماند سیاه  ** زرد و بی‌مغز آمده چون تل کاه 

  • O God, I wonder what fault did that orchard commit, that these (beautiful) robes should be stripped from it.
  • تا چه زلت کرد آن باغ ای خدا  ** که ازو این حله‌ها گردد جدا 

  • “It paid regard to itself, and self-regard is a deadly poison. Beware, O thou who art put to the trial!” 980
  • خویشتن را دید و دید خویشتن  ** زهر قتالست هین ای ممتحن 

  • The minion for love of whom the world wept—the world (now) is repulsing him from itself: what is (his) crime?
  • شاهدی کز عشق او عالم گریست  ** عالمش می‌راند از خود جرم چیست 

  • “The crime is that he put on a borrowed adornment and pretended that these robes were his own property.
  • جرم آنک زیور عاریه بست  ** کرد دعوی کین حلل ملک منست 

  • We take them back, in order that he may know for sure that the stack is Ours and the fair ones are (only) gleaners;
  • واستانیم آن که تا داند یقین  ** خرمن آن ماست خوبان دانه‌چین 

  • That he may know that those robes were a loan: ’twas a ray from the Sun of Being.”
  • تا بداند کان حلل عاریه بود  ** پرتوی بود آن ز خورشید وجود 

  • (All) that beauty and power and virtue and knowledge have journeyed hither from the Sun of Excellence. 985
  • آن جمال و قدرت و فضل و هنر  ** ز آفتاب حسن کرد این سو سفر 

  • They, the light of that Sun, turn back again, like the stars, from these (bodily) walls.
  • باز می‌گردند چون استارها  ** نور آن خورشید ازین دیوارها 

  • (When) the Sunbeam has gone home, every wall is left dark and black.
  • پرتو خورشید شد وا جایگاه  ** ماند هر دیوار تاریک و سیاه 

  • That which made thee amazed at the faces of the fair is the Light of the Sun (reflected) from the three-coloured glass.
  • آنک کرد او در رخ خوبانت دنگ  ** نور خورشیدست از شیشه‌ی سه رنگ 

  • The glasses of diverse hue cause that Light to seem coloured like this to us.
  • شیشه‌های رنگ رنگ آن نور را  ** می‌نمایند این چنین رنگین بما 

  • When the many-coloured glasses are no more, then the colourless Light makes thee amazed. 990
  • چون نماند شیشه‌های رنگ‌رنگ  ** نور بی‌رنگت کند آنگاه دنگ 

  • Make it thy habit to behold the Light without the glass, in order that when the glass is shattered there may not be blindness (in thee).
  • خوی کن بی‌شیشه دیدن نور را  ** تا چو شیشه بشکند نبود عمی 

  • Thou art content with knowledge learned (from others): thou hast lit thine eye at another's lamp.
  • قانعی با دانش آموخته  ** در چراغ غیر چشم افروخته 

  • He takes away his lamp, that thou mayst know thou art a borrower, not a giver.
  • او چراغ خویش برباید که تا  ** تو بدانی مستعیری نی‌فتا 

  • If thou hast rendered thanks (to God for what thou hast received) and made the utmost exertion (in doing so), be not grieved (at its loss), for He will give (thee) a hundred such (gifts) in return;
  • گر تو کردی شکر و سعی مجتهد  ** غم مخور که صد چنان بازت دهد 

  • But if thou hast not rendered thanks, weep (tears of) blood now, for that (spiritual) excellence has become quit of (has abandoned) the ungrateful. 995
  • ور نکردی شکر اکنون خون گری  ** که شدست آن حسن از کافر بری 

  • He (God) causeth the works of the unbelieving people to be lost; He maketh the state of the believing people to prosper.
  • امة الکفران اضل اعمالهم  ** امة الایمان اصلح بالهم 

  • From the ungrateful man (his) excellence and knowledge disappear, so that never again does he see a trace of them.
  • گم شد از بی‌شکر خوبی و هنر  ** که دگر هرگز نبیند زان اثر 

  • (His feelings of) affinity and non-affinity and gratitude and affection vanish in such wise that he cannot remember them;
  • خویشی و بی‌خویشی و سکر وداد  ** رفت زان سان که نیاردشان به یاد 

  • For, O ingrates, (the words) He causeth their works to be lost are (signify) the flight of (every) object of desire from every one who has obtained his desire (in this world),
  • که اضل اعمالهم ای کافران  ** جستن کامست از هر کام‌ران 

  • Excepting the thankful and faithful who are attended by fortune. 1000
  • جز ز اهل شکر و اصحاب وفا  ** که مریشان راست دولت در قفا