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  • 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,

  • تا از آن واقف کنی مر عام را ** پخته گردانی بدین هر خام را
  • That thou mayst acquaint the vulgar therewith and by this means make every raw (ignorant) person to become cooked.

  • قاصدا سایل شدی در کاشفی ** بر عوام ار چه که تو زان واقفی
  • Thou hast become a questioner on purpose to disclose (this matter) to the vulgar, albeit thou art acquainted with it;

  • زآنک نیم علم آمد این سال ** هر برونی را نباشد آن مجال
  • For this questioning is the half of knowledge, and this ability (to ask questions) does not belong to every outsider.”

  • هم سال از علم خیزد هم جواب ** هم‌چنانک خار و گل از خاک و آب
  • Both question and answer arise from knowledge, just as the thorn and the rose from earth and water.

  • هم ضلال از علم خیزد هم هدی ** هم‌چنانک تلخ و شیرین از ندا 3010
  • Both perdition and salvation arise from knowledge, just as bitter and sweet (fruit) from moisture.

  • ز آشنایی خیزد این بغض و ولا ** وز غذای خویش بود سقم و قوی
  • This hatred and love arise from acquaintance, and from wholesome food (arise both) sickness and (bodily) powers.