Here who shall recklessly intercede with His knowledge— (who) except His forbearance?
من هنا یشفع به پیش علم او ** لا ابالی‌وار الا حلم او
The sin arises at first from His forbearance; otherwise, how should His awful majesty give (any) room for it (to arise)?2100
آن گنه اول ز حلمش می‌جهد ** ورنه هیبت آن مجالش کی دهد
(Payment of) the blood-price for the crime of the murderous carnal soul falls on His forbearance: the blood-wit is (an obligation) on the (murderer's) kin.
خونبهای جرم نفس قاتله ** هست بر حلمش دیت بر عاقله
Our carnal soul was intoxicated and made beside itself by that forbearance: during its intoxication the Devil snatched away its cap.
مست و بی‌خود نفس ما زان حلم بود ** دیو در مستی کلاه از وی ربود
Unless the Sáqí, Forbearance, had poured (the intoxicating) wine, how should the Devil have quarrelled with Adam?
At the time of (his being in possession of) knowledge, who was Adam in relation to the angels? (He was) the teacher of knowledge and the assayer of (its) coins.
گاه علم آدم ملایک را کی بود ** اوستاد علم و نقاد نقود
After he had drunk the wine of (God's) forbearance in Paradise, he was confounded by a single trick of Satan.2105
چونک در جنت شراب حلم خورد ** شد ز یک بازی شیطان روی زرد
The doses of anacardium, (namely), the lessons (given to him) by the Loving One, had made him sagacious and wise and clever;
آن بلادرهای تعلیم ودود ** زیرک و دانا و چستش کرده بود
(But) afterwards the potent opium of His forbearance brought the Thief to (carry away) his (Adam's) property.
باز آن افیون حلم سخت او ** دزد را آورد سوی رخت او
Reason comes to seek refuge with His forbearance, (saying), “Thou hast been my Sáqí (Thou hast intoxicated me): take my hand (succour me)!”
عقل آید سوی حلمش مستجیر ** ساقیم تو بوده‌ای دستم بگیر
How the King said to Ayáz, “Choose either to pardon or to punish, for in the present case ’tis (equally) right whether you do justice or show mercy; and there are advantages in each.” Within justice a thousand mercies are enclosed: (God hath said), “and for you in retaliation there is a life.” He who deems retaliation abominable is regarding only the single life of the murderer and does not consider the hundreds of thousands of lives that will be protected and kept safe, as in a fortress, by fear of punishment.
فرمودن شاه ایاز را کی اختیار کن از عفو و مکافات کی از عدل و لطف هر چه کنی اینجا صوابست و در هر یکی مصلحتهاست کی در عدل هزار لطف هست درج و لکم فی القصاص حیوة آنکس کی کراهت می‌دارد قصاص را درین یک حیات قاتل نظر می‌کند و در صد هزار حیات کی معصوم و محقون خواهند شدن در حصن بیم سیاست نمی‌نگرد