English    Türkçe    فارسی   

4
2981-3005

  • کرده‌ی او کرده‌ی شاهست لیک ** پیش ضعفم بد نماینده‌ست نیک
  • His act is the act of the king, but to my infirmity the good (which he did) appears to be evil.”

  • آنچ عین لطف باشد بر عوام ** قهر شد بر نازنینان کرام
  • That which is the very essence of grace to the vulgar becomes wrath to the noble favourites (of God).

  • بس بلا و رنج می‌باید کشید ** عامه را تا فرق را توانند دید
  • Much tribulation and pain must the vulgar endure in order that they may be able to perceive the difference;

  • کین حروف واسطه ای یار غار ** پیش واصل خار باشد خار خار
  • For, O (my) companion in the Cave, these intermediary words are, in the sight of one united (with God), thorns, thorns, thorns.

  • بس بلا و رنج بایست و وقوف ** تا رهد آن روح صافی از حروف 2985
  • Much tribulation and pain and waiting were needed in order that that pure spirit might be delivered from the (intermediary) words;

  • لیک بعضی زین صدا کرتر شدند ** باز بعضی صافی و برتر شدند
  • But some (persons) have become more deaf (than others) to this echo; some, again, have become purified and have mounted higher.

  • هم‌چو آب نیل آمد این بلا ** سعد را آبست و خون بر اشقیا
  • This tribulation is like the water of the Nile: it is water to the blessed and blood to the damned.

  • هر که پایان‌بین‌تر او مسعودتر ** جدتر او کارد که افزون دید بر
  • The more one descries the end, the more blessed is he: the greater one sees the crop (to be), the more zealously he sows,

  • زانک داند کین جهان کاشتن ** هست بهر محشر و برداشتن
  • Because he knows that this world of sowing is for the sake of the (Last) Congregation and (for the sake of) gathering in (the harvest).

  • هیچ عقدی بهر عین خود نبود ** بلک از بهر مقام ربح و سود 2990
  • No contract (of sale) was (ever made) for the sake of itself; nay, but for the sake of (being in) the position of (making) gain and profit.

  • هیچ نبود منکری گر بنگری ** منکری‌اش بهر عین منکری
  • There is no disbeliever, if you look (carefully), whose disbelief is for the sake of the disbelief itself;

  • بل برای قهر خصم اندر حسد ** یا فزونی جستن و اظهار خود
  • Nay, but (it is) for the purpose of subduing his adversary in envy (of him), or seeking superiority and self-display.

  • وآن فزونی هم پی طمع دگر ** بی‌معانی چاشنی ندهد صور
  • And that superiority too is for the sake of some other desire: the forms give no relish without the essential meanings.

  • زان همی‌پرسی چرا این می‌کنی ** که صور زیتست و معنی روشنی
  • You ask “Why art thou doing this?” because the forms are (as) the oil, and the essential meaning is (as) the light.

  • ورنه این گفتن چرا از بهر چیست ** چونک صورت بهر عین صورتیست 2995
  • Otherwise, wherefore is this saying “why”?—since (hypothetically) the form is for the sake of the form itself.

  • این چرا گفتن سال از فایده‌ست ** جز برای این چرا گفتن بدست
  • This saying “why” is a question concerning the use (reason): it is bad to say “why” for any cause but this.

  • از چه رو فایده‌ی جویی ای امین ** چون بود فایده این خود همین
  • Wherefore, O trusty one, should you desire (to know) the use (reason)?—since (hypothetically) the use of this (form) is only this (form itself).

  • پس نقوش آسمان و اهل زمین ** نیست حکمت کان بود بهر همین
  • Hence it is not (in accordance with) wisdom that the forms of heaven and (those of) the people of the earth should be (created) for this only.

  • گر حکیمی نیست این ترتیب چیست ** ور حکیمی هست چون فعلش تهیست
  • If there is no Wise (Creator), what is (the reason of) this orderly arrangement (the cosmos)? And if there is a Wise (Creator), how is His action devoid (of meaning)?

  • کس نسازد نقش گرمابه و خضاب ** جز پی قصد صواب و ناصواب 3000
  • No one makes pictures and colouring in a bath-house except for (some) purpose (either) right or wrong.

  • مطالبه کردن موسی علیه‌السلام حضرت را کی خلقت خلقا اهلکتهم و جواب آمدن
  • How Moses, on whom be peace, besought the Lord, saying, "Thou didst create creatures and destroy them," and how the answer came.

  • گفت موسی ای خداوند حساب ** نقش کردی باز چون کردی خراب
  • Moses said, “O Lord of the Reckoning, Thou didst create the form: how didst Thou destroy it again?”

  • نر و ماده نقش کردی جان‌فزا ** وانگهان ویران کنی این را چرا
  • Thou hast made the form, male and female, that gives unto the spirit increase (of joy); and then Thou dost ruin it: why?”

  • گفت حق دانم که این پرسش ترا ** نیست از انکار و غفلت وز هوا
  • God said, “I know that this question of thine is not from disbelief and heedlessness and idle fancy;

  • ورنه تادیب و عتابت کردمی ** بهر این پرسش ترا آزردمی
  • Else I should have corrected and chastised thee: I should have afflicted thee on account of this question.

  • لیک می‌خواهی که در افعال ما ** باز جویی حکمت و سر بقا 3005
  • But (I know that) thou wishest to discover in My actions the wisdom and hidden meaning of (phenomenal) duration,