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3
3626-3675

  • 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,

  • 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.

  • آن تو افکندی چو بر دست تو بود ** تو نه افکندی که قوت حق نمود 3660
  • Thou threwest that (gravel), since it was on thy hand; thou didst not throw, for God manifested (His) power.

  • زور آدم‌زاد را حدی بود ** مشت خاک اشکست لشکر کی شود
  • The strength of one born of Adam has a limit: how should a handful of earth become (the cause of) the rout of an army?

  • مشت مشت تست و افکندن ز ماست ** زین دو نسبت نفی و اثباتش رواست
  • “(O Mohammed), the handful is thy handful, and the throwing is from Me”: on account of these two relations (both) the denial and the affirmation of it (the throwing) are right.

  • یعرفون الانبیا اضدادهم ** مثل ما لا یشتبه اولادهم
  • The prophets are known by their enemies, just as their (the enemies') children are not doubtful (to their parents).

  • همچو فرزندان خود دانندشان ** منکران با صد دلیل و صد نشان
  • The unbelievers know them (the prophets) as (they know) their children by a hundred indications and a hundred signs,

  • لیک از رشک و حسد پنهان کنند ** خویشتن را بر ندانم می‌زنند 3665
  • But, from jealousy and envy, they conceal (their knowledge) and attach themselves to (become addicted to saying) “I do not know.”

  • پس چو یعرف گفت چون جای دگر ** گفت لایعرفهم غیری فذر
  • Then, since He (God) hath said, “He (the unbeliever) knows,” how hath He said in another place?—“None knoweth them except Me, so leave off (seeking to know them);

  • انهم تحت قبابی کامنون ** جز که یزدانشان نداند ز آزمون
  • Verily, they are hidden beneath My tents.” None knows them by (immediate) experience except God.

  • هم بنسبت گیر این مفتوح را ** که بدانی و ندانی نوح را
  • Regard also as (explicable) by means of relation this (subject) which was opened (above), (namely) that you know and do not know Noah.

  • مسله‌ی فنا و بقای درویش
  • The question of the faná and baqá of the dervish.

  • گفت قایل در جهان درویش نیست ** ور بود درویش آن درویش نیست
  • The speaker said, “There is no dervish in the world; and if there be a dervish, that dervish is (really) non-existent.”

  • هست از روی بقای ذات او ** نیست گشته وصف او در وصف هو 3670
  • He exists in respect of the survival of his essence, (but) his attributes have become non-existent in the attributes of Him (God).

  • چون زبانه‌ی شمع پیش آفتاب ** نیست باشد هست باشد در حساب
  • Like the flame of a candle in the presence of the sun, he is (really) non-existent, (though he is) existent in (formal) calculation.

  • هست باشد ذات او تا تو اگر ** بر نهی پنبه بسوزد زان شرر
  • Its (the flame's) essence is existent, so that, if you put cotton upon it, it (the cotton) will be consumed by the sparks;

  • نیست باشد روشنی ندهد ترا ** کرده باشد آفتاب او را فنا
  • (But) it is (really) non-existent: it gives you no light: the sun will have naughted it.

  • در دو صد من شهد یک اوقیه خل ** چون در افکندی و در وی گشت حل
  • When you have thrown an ounce of vinegar into two hundred maunds of sugar, and it has become dissolved therein,

  • نیست باشد طعم خل چون می‌چشی ** هست اوقیه فزون چون برکشی 3675
  • The flavour of the vinegar, when you taste (the sugar), is non-existent, (though) the ounce exists (as a) surplus when you weigh.