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1
2632-2656

  • In short, external acts are different (from internal feelings), (and their purpose is) to indicate that which is hidden.
  • حاصل افعال برونی دیگر است ** تا نشان باشد بر آن چه مضمر است‌‌

  • O Lord, grant us according to our desire such discernment that we may know the false indication from the true.
  • یا رب آن تمییز ده ما را به خواست ** تا شناسیم آن نشان کژ ز راست‌‌

  • Do you know how the sense-perception becomes discerning? In this way, that the sense-perception should be seeing by the light of God.
  • حس را تمییز دانی چون شود ** آن که حس ینظر بنور الله بود

  • And if there be no effect (outward sign), the cause too makes manifest (that which is hidden), as (for example) kinship gives information concerning love (enables you to infer the presence of love). 2635
  • ور اثر نبود سبب هم مظهر است ** همچو خویشی کز محبت مخبر است‌‌

  • He to whom the light of God has become a guide is not a slave to effects or causes—
  • نبود آن که نور حقش شد امام ** مر اثر را یا سببها را غلام‌‌

  • Or (if he is a slave to them) Love will throw a spark within, wax mighty, and make (the illumined one) independent of effect.
  • یا محبت در درون شعله زند ** زفت گردد وز اثر فارغ کند

  • He has no need to make his love known, since Love has shot its radiance over the sky (of his heart).
  • حاجتش نبود پی اعلام مهر ** چون محبت نور خود زد بر سپهر

  • There are detailed explanations (which I could give) in order to complete this subject; but seek them (for yourself), and (now) farewell.
  • هست تفصیلات تا گردد تمام ** این سخن لیکن بجو تو و السلام‌‌

  • Although the inner meaning is visible in this outward form, the form is (both) near to the meaning and far (from it). 2640
  • گر چه شد معنی در این صورت پدید ** صورت از معنی قریب است و بعید

  • In regard to indication, they (the meaning and the form) are like the sap and the tree; (but) when you turn to the quiddity, they are very far (removed from each other).
  • در دلالت همچو آب‌‌اند و درخت ** چون به ماهیت روی دورند سخت‌‌

  • (Let me) take leave of quiddities and essential properties, and relate what happened to those twain with faces like the moon.
  • ترک ماهیات و خاصیات گو ** شرح کن احوال آن دو ماهرو

  • How the Arab set his heart on (complying with) his beloved's request and swore that in thus submitting (to her) he had no (idea of) trickery and making trial (of her).
  • دل نهادن عرب بر التماس دل بر خویش و سوگند خوردن که در این تسلیم مرا حیلتی و امتحانی نیست‌‌

  • The man said, “Now I have ceased to oppose (thee): thou hast authority (to do what thou wilt): draw the sword from the sheath.
  • مرد گفت اکنون گذشتم از خلاف ** حکم داری تیغ بر کش از غلاف‌‌

  • Whatsoever thou biddest me do, I will obey: I will not consider the bad or good result of it.
  • هر چه گویی من ترا فرمان‌‌برم ** در بد و نیک آمد آن ننگرم‌‌

  • I will become non-existent in thy existence, because I am thy lover: love makes blind and deaf.” 2645
  • در وجود تو شوم من منعدم ** چون محبم حب یعمی و یصم‌‌

  • The wife said, “Dost thou intend to treat me with kindness, or art thou (bent on) discovering my secret by trickery?”
  • گفت زن آهنگ برم می‌‌کنی ** یا به حیلت کشف سرم می‌‌کنی‌‌

  • He said, “(No), by God who knows the thought most deeply hid, who out of dust created Adam pure (chosen above all),
  • گفت و الله عالم السر الخفی ** کافرید از خاک آدم را صفی‌‌

  • Who, in the body three cubits long which He gave him, displayed everything that was contained in the tablets (of destiny) and the (world of) spirits.
  • در سه گز قالب که دادش وا نمود ** هر چه در الواح و در ارواح بود

  • Through his He (God) taught him (Adam) the Names (through his God-given knowledge) he at the very first gave instruction (to the angels) concerning everything that shall come to pass unto everlasting,
  • تا ابد هر چه بود او پیش پیش ** درس کرد از علم الاسماء خویش‌‌

  • So that the angels became beside themselves (in amazement) at his teaching, and gained from his glorification (of God) a holiness other (than they possessed before). 2650
  • تا ملک بی‌‌خود شد از تدریس او ** قدس دیگر یافت از تقدیس او

  • The revelation that appeared to them from Adam was not (contained) in the amplitude of their heavens.
  • آن گشادی‌‌شان کز آدم رو نمود ** در گشاد آسمانهاشان نبود

  • In comparison with the spaciousness of the range of that pure spirit (Adam), the expanse of the seven heavens became narrow.
  • در فراخی عرصه‌‌ی آن پاک جان ** تنگ آمد عرصه‌‌ی هفت آسمان‌‌

  • The Prophet said that God has said, ‘I am not contained at all in “high” and “low” (spatial dimensions);
  • گفت پیغمبر که حق فرموده است ** من نگنجم هیچ در بالا و پست‌‌

  • I am not contained in earth or heaven or even in the empyrean—know this for certain, O noble one;
  • در زمین و آسمان و عرش نیز ** من نگنجم این یقین دان ای عزیز

  • (But) I am contained in the true believer's heart: oh, how wonderful! If thou seekest Me, search in those hearts.’ 2655
  • در دل مومن بگنجم ای عجب ** گر مرا جویی در آن دلها طلب‌‌

  • He (God) said (also), ‘Enter among My servants, thou wilt meet with a Paradise (consisting) of vision of Me, O God-fearing one.’
  • گفت ادخل فی عبادی تلتقی ** جنة من رؤیتی یا متقی‌‌