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4
3690-3714

  • از چه ره می‌آید اندر اصبعت ** که اصبعت بی او ندارد منفعت 3690
  • By what way doth it come into your finger, (that motion) without which your finger hath no use?

  • نور چشم و مردمک در دیده‌ات ** از چه ره آمد به غیر شش جهت
  • The light of the eye and pupil, by what other way than the six directions doth it come into your eye?

  • عالم خلقست با سوی و جهات ** بی‌جهت دان عالم امر و صفات
  • The world of creation is endued with (diverse) quarters and directions, (but) know that the world of the (Divine) Command and Attributes is without (beyond) direction.

  • بی‌جهت دان عالم امر ای صنم ** بی‌جهت‌تر باشد آمر لاجرم
  • Know, O beloved, that the world of the Command is without direction: of necessity the Commander is (even) more without direction.

  • بی‌جهت بد عقل و علام البیان ** عقل‌تر از عقل و جان‌تر هم ز جان
  • The intellect was (ever) without direction, and the Knower of the exposition is more intelligent than intellect and more spiritual even than spirit.

  • بی‌تعلق نیست مخلوقی بدو ** آن تعلق هست بی‌چون ای عمو 3695
  • No created being is unconnected with Him: that connexion, O uncle, is indescribable,

  • زانک فصل و وصل نبود در روان ** غیر فصل و وصل نندیشد گمان
  • Because in the spirit there is no separating and uniting, while (our) thought cannot think except of separating and uniting.

  • غیر فصل و وصل پی بر از دلیل ** لیک پی بردن بننشاند غلیل
  • Pursue that which is without separation and union by (aid of) a spiritual guide; but the pursuit will not allay your thirst.

  • پی پیاپی می‌بر ار دوری ز اصل ** تا رگ مردیت آرد سوی وصل
  • (Yet) pursue incessantly, if you are far from the Source, that the vein of (true) manhood (in you) may bring you to the attainment (of your desire).

  • این تعلق را خرد چون ره برد ** بسته‌ی فصلست و وصلست این خرد
  • How should the intellect find the way to this connexion? This intellect is in bondage to separation and union.

  • زین وصیت کرد ما را مصطفی ** بحث کم جویید در ذات خدا 3700
  • Hence Mustafá (Mohammed) enjoined us, saying, “Do not seek to investigate the Essence of God.”

  • آنک در ذاتش تفکر کردنیست ** در حقیقت آن نظر در ذات نیست
  • (As regards) that One whose Essence is an object of thought, in reality the (thinker's) speculation is not concerning the Essence.

  • هست آن پندار او زیرا به راه ** صد هزاران پرده آمد تا اله
  • It is (only) his (false) opinion, because on the way to God there are a hundred thousand veils.

  • هر یکی در پرده‌ای موصول خوست ** وهم او آنست که آن خود عین هوست
  • Every one is naturally attached to some veil and judges that it is in sooth the identity (‘ayn) of Him.

  • پس پیمبر دفع کرد این وهم از او ** تا نباشد در غلط سوداپز او
  • Therefore the Prophet banished this (false) judgement from him (the thinker), lest he should be conceiving in error a vain imagination.

  • وانکه اندر وهم او ترک ادب ** بی‌ادب را سرنگونی داد رب 3705
  • And (as for) him in whose judgement (conception of God) there is irreverence, the Lord hath doomed the irreverent to fall headlong.

  • سرنگونی آن بود کو سوی زیر ** می‌رود پندارد او کو هست چیر
  • To fall headlong is that he goes downward and thinks that he is superior,

  • زانک حد مست باشد این چنین ** کو نداند آسمان را از زمین
  • Because such is the case of the drunken man who does not know heaven from earth.

  • در عجبهااش به فکر اندر روید ** از عظیمی وز مهابت گم شوید
  • Go ye and think upon His wonders, become lost (to yourselves) from the majesty and awe (of Him).

  • چون ز صنعش ریش و سبلت گم کند ** حد خود داند ز صانع تن زند
  • When he (who beholds the wonders of God) loses beard and moustache (abandons pride and egoism) from (contemplating) His work, he will know his (proper) station and will be silent concerning the Worker (Maker).

  • جز که لا احصی نگوید او ز جان ** کز شمار و حد برونست آن بیان 3710
  • He will only say from his soul, “I cannot (praise Thee duly),” because the declaration thereof is beyond reckoning and bound.

  • رفتن ذوالقرنین به کوه قاف و درخواست کردن کی ای کوه قاف از عظمت صفت حق ما را بگو و گفتن کوه قاف کی صفت عظمت او در گفت نیاید کی پیش آنها ادراکها فدا شود و لابه کردن ذوالقرنین کی از صنایعش کی در خاطر داری و بر تو گفتن آن آسان‌تر بود بگوی
  • How Dhu ’l-Qarnayn went to Mount Qáf and made petition, saying, "O Mount Qáf, tell me of the majesty of the Attributes of God"; and how Mount Qáf said that the description of His majesty is ineffable, since (all) perceptions vanish before it; and how Dhu ’l-Qarnayn made humble supplication, saying, "Tell of His works that thou hast in mind and of which it is more easy for thee to speak."

  • رفت ذوالقرنین سوی کوه قاف ** دید او را کز زمرد بود صاف
  • Dhu ’l-Qarnayn went towards Mount Qáf: he saw that it was (made) of pure emerald,

  • گرد عالم حلقه گشته او محیط ** ماند حیران اندر آن خلق بسیط
  • And that it had become a ring surrounding the (whole) world. He was amazed at that immense creation (work of God).

  • گفت تو کوهی دگرها چیستند ** که به پیش عظم تو بازیستند
  • He said, “Thou art the mountain (indeed): what are the others? for beside thy magnitude they are (but) playthings.”

  • گفت رگهای من‌اند آن کوهها ** مثل من نبوند در حسن و بها
  • It replied, “Those (other) mountains are my veins: they are not like unto me in beauty and glory.