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1
1127-1151

  • Again, the light which gives light to the heart is the Light of God, which is pure and separate from the light of intellect and sense.
  • باز نور نور دل نور خداست ** کاو ز نور عقل و حس پاک و جداست‌‌

  • At night there was no light and thou didst not see the colours; then it (the light) was made manifest by the opposite of light (by darkness).
  • شب نبد نوری ندیدی رنگها ** پس به ضد نور پیدا شد ترا

  • (First) comes the seeing of light, then the seeing of colour; and this thou knowest immediately by the opposite of light (darkness).
  • دیدن نور است آن گه دید رنگ ** وین به ضد نور دانی بی‌‌درنگ‌‌

  • God created pain and sorrow for the purpose that happiness might be made manifest by means of this opposite. 1130
  • رنج و غم را حق پی آن آفرید ** تا بدین ضد خوش دلی آید پدید

  • Hidden things, then, are manifested by means of their opposite; since God hath no opposite, He is hidden;
  • پس نهانیها به ضد پیدا شود ** چون که حق را نیست ضد پنهان بود

  • For the sight fell (first) on the light, then on the colour: opposite is made manifest by opposite, like Greeks and Ethiopians.
  • که نظر بر نور بود آن گه به رنگ ** ضد به ضد پیدا بود چون روم و زنگ‌‌

  • Therefore thou knewest light by its opposite: opposite reveals opposite in (the process of) coming forth.
  • پس به ضد نور دانستی تو نور ** ضد ضد را می‌‌نماید در صدور

  • The Light of God hath no opposite in (all) existence, that by means of that opposite it should be possible to make Him manifest:
  • نور حق را نیست ضدی در وجود ** تا به ضد او را توان پیدا نمود

  • Necessarily (therefore) our eyes do not perceive Him, though He perceives (us): see this (fact) from (the case of) Moses and the mountain (Sinai). 1135
  • لاجرم أبصارنا لا تدرکه ** و هو یدرک بین تو از موسی و که‌‌

  • Know that form springs from spirit (reality) as the lion from the jungle, or as voice and speech from thought.
  • صورت از معنی چو شیر از بیشه دان ** یا چو آواز و سخن ز اندیشه دان‌‌

  • This speech and voice arose from thought; thou knowest not where is the sea of thought,
  • این سخن و آواز از اندیشه خاست ** تو ندانی بحر اندیشه کجاست‌‌

  • But since thou hast seen that the waves of speech are fair, thou knowest that their sea also is noble.
  • لیک چون موج سخن دیدی لطیف ** بحر آن دانی که باشد هم شریف‌‌

  • When the waves of thought sped on from (the sea of) Wisdom, it (Wisdom) made (for them) the form of speech and voice.
  • چون ز دانش موج اندیشه بتاخت ** از سخن و آواز او صورت بساخت‌‌

  • The form was born of the Word and died again, the wave drew itself back into the sea. 1140
  • از سخن صورت بزاد و باز مرد ** موج خود را باز اندر بحر برد

  • The form came forth from Formlessness and went back (thither), for Verily unto Him are we returning.
  • صورت از بی‌‌صورتی آمد برون ** باز شد که إنا إليه راجعون‌‌

  • Every instant, then, thou art dying and returning: Mustafá declared that this world is (but) a moment.
  • پس ترا هر لحظه مرگ و رجعتی است ** مصطفی فرمود دنیا ساعتی است‌‌

  • Our thought is an arrow (shot) from Him (Hú) into the air (hawá): how should it stay in the air? It comes (back) to God.
  • فکر ما تیری است از هو در هوا ** در هوا کی پاید آید تا خدا

  • Every moment the world is renewed, and we are unaware of its being renewed whilst it remains (the same in appearance).
  • هر نفس نو می‌‌شود دنیا و ما ** بی‌‌خبر از نو شدن اندر بقا

  • Life is ever arriving anew, like the stream, though in the body it has the semblance of continuity. 1145
  • عمر همچون جوی نو نو می‌‌رسد ** مستمری می‌‌نماید در جسد

  • From its swiftness it appears continuous, like the spark which thou whirlest rapidly with thy hand.
  • آن ز تیری مستمر شکل آمده ست ** چون شرر کش تیز جنبانی به دست‌‌

  • If thou whirl a firebrand with dexterity, it appears to the sight as a very long (line of) fire.
  • شاخ آتش را بجنبانی به ساز ** در نظر آتش نماید بس دراز

  • The swift motion produced by the action of God presents this length of duration (Time) as (a phenomenon arising) from the rapidity of Divine action.
  • این درازی مدت از تیزی صنع ** می‌‌نماید سرعت انگیزی صنع‌‌

  • Even if the seeker of this mystery is an exceedingly learned man, (say to him), “Lo, Husámu’ddín, who is a sublime book (where you will find the mystery revealed).”
  • طالب این سر اگر علامه‌‌ای است ** نک حسام الدین که سامی نامه‌‌ای است‌‌

  • The hare's coming to the lion and the lion's anger with him.
  • رسیدن خرگوش به شیر و خشم شیر بر وی‌‌

  • The lion, incensed and wrathful and frantic, saw the hare coming from afar, 1150
  • شیر اندر آتش و در خشم و شور ** دید کان خرگوش می‌‌آید ز دور

  • Running undismayed and confidently, looking angry and fierce and fell and sour,
  • می‌‌دود بی‌‌دهشت و گستاخ او ** خشمگین و تند و تیز و ترش رو