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4
2973-3022

  • گرچه از یک وجه منطق کاشف است ** لیک از ده وجه پرده و مکنف است
  • Although from one point of view speech is a revealer, yet from ten points of view it is a curtain and concealer.

  • گفتن خلیل مر جبرئیل را علیهماالسلام چون پرسیدش کی الک حاجة خلیل جوابش داد کی اما الیک فلا
  • How Khalíl (Abraham) answered Gabriel, on both of whom be peace, when he asked him, "Hast thou any need?"—"As regards need of thee, no!"

  • من خلیل وقتم و او جبرئیل ** من نخواهم در بلا او را دلیل
  • “I am the Khalíl (Abraham) of the present time, and he is the Gabriel: I do not want him as a guide (to deliver me) in calamity.

  • او ادب ناموخت از جبریل راد ** که بپرسید از خیل حق مراد 2975
  • He did not learn respectfulness (as he might) from noble Gabriel, who asked the Friend of God (Abraham) what was his wish,

  • که مرادت هست تا یاری کنم ** ورنه بگریزم سبکباری کنم
  • Saying, ‘Hast thou a wish?—that I may help (thee to obtain it); otherwise, I will flee and make a speedy departure.’

  • گفت ابراهیم نی رو از میان ** واسطه زحمت بود بعد العیان
  • Abraham said, ‘No; begone out of the way! After direct vision the intermediary is (only) an inconvenience.’

  • بهر این دنیاست مرسل رابطه ** مومنان را زانک هست او واسطه
  • On account of this present life the (Divine) messenger is a link for the true believers, because he is the intermediary (between them and God).

  • هر دل ار سامع بدی وحی نهان ** حرف و صوتی کی بدی اندر جهان
  • If every heart were hearing the hidden (Divine) revelation, how should there be in the world any words and sounds (to make it known)?

  • گرچه او محو حقست و بی‌سرست ** لیک کار من از آن نازکترست 2980
  • Though he (the intercessor) is lost in God and headless (devoid of self existence), yet my case is more delicate than that.

  • 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,

  • 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.

  • مستفید اعجمی شد آن کلیم ** تا عجمیان را کند زین سر علیم
  • That Kalím (Moses) became (like) an ignorant enquirer in order that he might make the ignorant acquainted with this mystery.

  • ما هم از وی اعجمی سازیم خویش ** پاسخش آریم چون بیگانه پیش
  • Let us too feign ourselves to be ignorant thereof and elicit the answer to it (to the question) as (if we were) strangers (seeking information).

  • خرفروشان خصم یکدیگر شدند ** تا کلید قفل آن عقد آمدند
  • (Similarly) the ass-sellers became rivals to one another in order that they might open the way to the contract (of sale).

  • پس بفرمودش خدا ای ذولباب ** چون بپرسیدی بیا بشنو جواب 3015
  • Then God spake unto him, saying, “O thou who possessest the most excellent (understanding), since thou hast asked (the question), come, hear the answer.

  • موسیا تخمی بکار اندر زمین ** تا تو خود هم وا دهی انصاف این
  • O Moses, sow some seed in the earth, that thou thyself mayst render justice to this (question).”

  • چونک موسی کشت و شد کشتش تمام ** خوشه‌هااش یافت خوبی و نظام
  • When Moses had sown and the seed-corn was complete (in growth) and its ears had gained beauty and symmetry,

  • داس بگرفت و مر آن را می‌برید ** پس ندا از غیب در گوشش رسید
  • He took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear,

  • که چرا کشتی کنی و پروری ** چون کمالی یافت آن را می‌بری
  • Crying, “Why dost thou sow and tend some seed-corn and (now) art cutting it when it has attained to perfection?”

  • گفت یا رب زان کنم ویران و پست ** که درینجا دانه هست و کاه هست 3020
  • He replied, “O Lord, I destroy and lay it low because straw is here and (also) grain.

  • دانه لایق نیست درانبار کاه ** کاه در انبار گندم هم تباه
  • The grain is not suitable (to be stored) in the straw-barn; the straw likewise is bad (for putting) in the corn-barn.

  • نیست حکمت این دو را آمیختن ** فرق واجب می‌کند در بیختن
  • ’Tis not wisdom to mix these twain: it (wisdom) makes necessary the separation (of them) in winnowing.”