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3
3635-3659

  • 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,

  • زانک ماهیات و سر سر آن ** پیش چشم کاملان باشد عیان
  • Inasmuch as quiddities and their inmost secret are clearly visible to the eyes of the Perfect.

  • در وجود از سر حق و ذات او ** دورتر از فهم و استبصار کو
  • Where in existence is (anything) more remote from understanding and mental perception than the consciousness and essence of God?

  • چونک آن مخفی نماند از محرمان ** ذات و وصفی چیست کان ماند نهان
  • Since that does not remain hidden from (His) familiars, what is the essence and attribute that should remain concealed?

  • عقل بحثی گوید این دورست و گو ** بی ز تاویل محالی کم شنو
  • The intellect of the scholastic theologian says, “This is far (from reasonable) and deeply involved (in error): do not listen to an absurdity without some explanation.”

  • قطب گوید مر ترا ای سست‌حال ** آنچ فوق حال تست آید محال 3655
  • The Qutb (the Head of the Saints) replies, “To thee, O infirm one, that which is above thy (spiritual) state seems absurd.”

  • واقعاتی که کنونت بر گشود ** نه که اول هم محالت می‌نمود
  • The visions which are now revealed to you, is it not the case that at first they seemed absurd to you?

  • چون رهانیدت ز ده زندان کرم ** تیه را بر خود مکن حبس ستم
  • Inasmuch as the (Divine) Bounty has released you from ten prisons, do not make the (wide) desert an oppressive prison to yourself.

  • جمع و توفیق میان نفی و اثبات یک چیز از روی نسبت و اختلاف جهت
  • How the negation and affirmation of one (and the same) thing may be combined and reconciled from the standpoint of relativity and difference of aspect.

  • نفی آن یک چیز و اثباتش رواست ** چون جهت شد مختلف نسبت دوتاست
  • It is possible to deny and affirm the same thing: when the point of view is different, the relation is twofold.

  • ما رمیت اذ رمیت از نسبتست ** نفی و اثباتست و هر دو مثبتست
  • (The text) thou didst not throw when thou threwest is relative: it is negation and affirmation: both are authorised.