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 حروف2985
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 سود2990
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 صورتیست2995
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 ناصواب3000
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 بقا3005
But (I know that) thou wishest to discover in My actions the wisdom and hidden meaning of (phenomenal) duration,