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3
1004-1028

  • اژدهایی چون ستون خانه‌ای ** می‌کشیدش از پی دانگانه‌ای
  • In quest of a paltry fee he carried along a dragon like the pillar of a house,

  • کاژدهای مرده‌ای آورده‌ام ** در شکارش من جگرها خورده‌ام 1005
  • Saying, “I have brought a dead dragon: I have suffered agonies in hunting it.”

  • او همی مرده گمان بردش ولیک ** زنده بود و او ندیدش نیک نیک
  • He thought it was dead, but it was living, and he did not see it very well.

  • او ز سرماها و برف افسرده بود ** زنده بود و شکل مرده می‌نمود
  • It was frozen by frosts and snow: it was alive, but it presented the appearance of the dead.

  • عالم افسردست و نام او جماد ** جامد افسرده بود ای اوستاد
  • The world is frozen: its name is jamád (inanimate): jámid is (means) “frozen,” O master.

  • باش تا خورشید حشر آید عیان ** تا ببینی جنبش جسم جهان
  • Wait till the sun of the Resurrection shall become manifest, that thou mayst see the movement of the world's body.

  • چون عصای موسی اینجا مار شد ** عقل را از ساکنان اخبار شد 1010
  • When here (in this world) the rod of Moses became a snake, information was given to the intellect concerning motionless (inanimate) beings.

  • پاره‌ی خاک ترا چون مرد ساخت ** خاکها را جملگی شاید شناخت
  • Since He (God) made thy piece of earth a man, thou shouldst recognise (the real nature of) the entire sum of the particles of earth:

  • مرده زین سو اند و زان سو زنده‌اند ** خامش اینجا و آن طرف گوینده‌اند
  • (That) from this standpoint they are dead and from that standpoint they are living; (that they are) silent here and speaking yonder.

  • چون از آن سوشان فرستد سوی ما ** آن عصا گردد سوی ما اژدها
  • When He sends them from that quarter towards us, the rod becomes a dragon in relation to us.

  • کوهها هم لحن داودی کند ** جوهر آهن بکف مومی بود
  • The mountains too make a song like that of David, and the substance of iron is (as) wax in the hand.

  • باد حمال سلیمانی شود ** بحر با موسی سخن‌دانی شود 1015
  • The wind becomes a bearer for Solomon, the sea becomes capable of understanding words in regard to Moses.

  • ماه با احمد اشارت‌بین شود ** نار ابراهیم را نسرین شود
  • The moon becomes able to see the sign in obedience to Ahmad (Mohammed), the fire becomes wild-roses for Abraham.

  • خاک قارون را چو ماری در کشد ** استن حنانه آید در رشد
  • The earth swallows Qárún (Korah) like a snake; the Moaning Pillar comes into (the way of) righteousness.

  • سنگ بر احمد سلامی می‌کند ** کوه یحیی را پیامی می‌کند
  • The stone salaams to Ahmad (Mohammed); the mountain sends a message to Yahyá (John the Baptist).

  • ما سمعیعیم و بصیریم و خوشیم ** با شما نامحرمان ما خامشیم
  • (They all say), “We have hearing and sight and are happy, (although) with you, the uninitiated, we are mute.”

  • چون شما سوی جمادی می‌روید ** محرم جان جمادان چون شوید 1020
  • Forasmuch as ye are going towards (are inclined to) inanimateness (worldliness), how shall ye become familiar with the spiritual life of inanimate beings?

  • از جمادی عالم جانها روید ** غلغل اجزای عالم بشنوید
  • Go (forth) from inanimateness into the world of spirits, hearken to the loud noise of the particles of the world.

  • فاش تسبیح جمادات آیدت ** وسوسه‌ی تاویلها نربایدت
  • The glorification of God by inanimate beings will become evident to thee; the doubts suggested by (false) interpretations will not carry thee away (from the truth).

  • چون ندارد جان تو قندیلها ** بهر بینش کرده‌ای تاویلها
  • Since thy soul hath not the lamps (the lights necessary) for seeing, thou hast made interpretations,

  • که غرض تسبیح ظاهر کی بود ** دعوی دیدن خیال غی بود
  • Saying, “How should visible glorification (of God) be the meaning intended? The claim to see (that glorification) is an erroneous fancy.

  • بلک مر بیننده را دیدار آن ** وقت عبرت می‌کند تسبیح‌خوان 1025
  • Nay, the sight of that (inanimate object) causes him that sees it to glorify God at the time when he regards its significance.

  • پس چو از تسبیح یادت می‌دهد ** آن دلالت همچو گفتن می‌بود
  • Therefore, inasmuch as it reminds you of glorification, that indication (which it gives to you) is even as (equivalent to its) uttering (the words of glorification).”

  • این بود تاویل اهل اعتزال ** و آن آنکس کو ندارد نور حال
  • This is the interpretation of the Mu‘tazilites and of those who do not possess the light of immediate (mystical) intuition.

  • چون ز حس بیرون نیامد آدمی ** باشد از تصویر غیبی اعجمی
  • When a man has not escaped from sense-perception, he will be a stranger to the ideas of the unseen world.