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3
3626-3650

  • قطره با قلزم چو استیزه کند ** ابلهست او ریش خود بر می‌کند
  • When (one like) a drop of water contends with the Ocean, he is a fool: he is tearing out his own beard.

  • حیلت او از سبالش نگذرد ** چنبره‌ی حجره‌ی قمر چون بر درد
  • His cunning does not pass beyond his moustache: how should it penetrate the vaulted chamber of the Moon?

  • با عدو آفتاب این بد عتاب ** ای عدو آفتاب آفتاب
  • This (preceding discourse) was a rebuke (addressed) to the enemy of the Sun, O enemy of the Sun of the Sun.

  • ای عدو آفتابی کز فرش ** می‌بلرزد آفتاب و اخترش
  • O enemy of the Sun at whose glory His sun and stars tremble,

  • تو عدو او نه‌ای خصم خودی ** چه غم آتش را که تو هیزم شدی 3630
  • You are not His enemy, you are the adversary of yourself: what does the Fire care that you have become firewood?

  • ای عجب از سوزشت او کم شود ** یا ز درد سوزشت پر غم شود
  • Oh, marvellous! Shall He suffer defect through your burning, or shall He become full of sorrow for the pain of your burning?

  • رحمتش نه رحمت آدم بود ** که مزاج رحم آدم غم بود
  • His mercy is not the mercy of Adam, for sorrow is mingled with the mercy of Adam.

  • رحمت مخلوق باشد غصه‌ناک ** رحمت حق از غم و غصه‌ست پاک
  • The mercy of the creature is anxious; the mercy of God is exempt from sorrow and anxiety.

  • رحمت بی‌چون چنین دان ای پدر ** ناید اندر وهم از وی جز اثر
  • Know that the mercy of the Unconditioned (God) is like this, O father; naught but the effect thereof comes into the imagination (is conceivable to us).

  • فرق میان دانستن چیزی به مثال و تقلید و میان دانستن ماهیت آن چیز
  • The difference between knowing a thing by comparison and convention and knowing the quiddity of that thing.

  • ظاهرست آثار و میوه‌ی رحمتش ** لیک کی داند جز او ماهیتش 3635
  • The effects and fruit of His mercy are manifest, but how should any one except Him know its quiddity?

  • هیچ ماهیات اوصاف کمال ** کس نداند جز بثار و مثال
  • None knows the quiddities of the attributes of (Divine) Perfection except through (their) effects and by means of comparison.

  • طفل ماهیت نداند طمث را ** جز که گویی هست چون حلوا ترا
  • The child does not know the quiddity of concubitus, except that you say, “It is like sweetmeat to thee.” [The child does not know the quiddity of sexual intercourse, except that you say, “it is like sweetmeat to thee.”]

  • کی بود ماهیت ذوق جماع ** مثل ماهیات حلوا ای مطاع
  • How should the quiddity of the pleasure of sexual intercourse be like the quiddities of sweetmeat, O master?

  • لیک نسبت کرد از روی خوشی ** با تو آن عاقل چو تو کودک‌وشی
  • But, since you are childish, that intelligent man offered you the analogy respecting the sweetness (of it),

  • تا بداند کودک آن را از مثال ** گر نداند ماهیت یا عین حال 3640
  • In order that the child might know it by comparison, though he does not know the quiddity or essence of the matter.

  • پس اگر گویی بدانم دور نیست ** ور ندانم گفت کذب و زور نیست
  • Therefore, if you say “I know,” ’tis not far (from the truth); and if you say, “I do not know,” ’tis not a lie and a falsehood.

  • گر کسی گوید که دانی نوح را ** آن رسول حق و نور روح را
  • If some one say (to you), “Do you know Noah, the Messenger of God and the Light of the spirit?”—

  • گر بگویی چون ندانم کان قمر ** هست از خورشید و مه مشهورتر
  • And if you reply, “How should not I know (him)? for that (spiritual) Moon is more celebrated than the sun and moon:

  • کودکان خرد در کتابها ** و آن امامان جمله در محرابها
  • The little children at school and all the Imáms in the mosques

  • نام او خوانند در قرآن صریح ** قصه‌اش گویند از ماضی فصیح 3645
  • Recite his name distinctly in the Qur’án and tell plainly his story (as it has come down) from the past”—

  • راست‌گو دانیش تو از روی وصف ** گرچه ماهیت نشد از نوح کشف
  • You, veracious man, know him by way of description, though the quiddity of Noah has not been revealed (to you).

  • ور بگویی من چه دانم نوح را ** همچو اویی داند او را ای فتی
  • And if you reply, “How should I know Noah? (Only) one like him can know him, O youth.

  • مور لنگم من چه دانم فیل را ** پشه‌ای کی داند اسرافیل را
  • I am a lame ant. How should I know the elephant? How should a gnat know Isráfíl?”—

  • این سخن هم راستست از روی آن ** که بماهیت ندانیش ای فلان
  • This saying (answer) is also true in regard to the fact that you do not know him in his quiddity, O so-and-so.

  • عجز از ادراک ماهیت عمو ** حالت عامه بود مطلق مگو 3650
  • To be unable to perceive the quiddity, uncle, is the condition of common men: do not say it absolutely,