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1
3067-3091

  • For that, O reader, the hand (power) of God is necessary, for it is the Be, and it was (bringer into existence) of every (seemingly) impossible thing.
  • دست حق باید مر آن را ای فلان ** کاو بود بر هر محالی کن فکان‌‌

  • By His hand every impossible thing is made possible; by fear of Him every unruly one is made quiet.
  • هر محال از دست او ممکن شود ** هر حرون از بیم او ساکن شود

  • What of the man blind from birth and the leper? Even the dead is made living by the spell of the Almighty,
  • اکمه و ابرص چه باشد مرده نیز ** زنده گردد از فسون آن عزیز

  • And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence. 3070
  • و آن عدم کز مرده مرده‌‌تر بود ** در کف ایجاد او مضطر بود

  • Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.
  • کل يوم هو فی شأن بخوان ** مر و را بی‌‌کار و بی‌‌فعلی مدان‌‌

  • His least act, every day, is that He despatches three armies:
  • کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان‌‌

  • One army from the loins (of the fathers) towards the mothers, in order that the plant may grow in the womb;
  • لشکری ز اصلاب سوی امهات ** بهر آن تا در رحم روید نبات‌‌

  • One army from the wombs to the Earth, that the world may be filled with male and female;
  • لشکری ز ارحام سوی خاکدان ** تا ز نر و ماده پر گردد جهان‌‌

  • One army from the Earth (to what is) beyond death, that every one may behold the beauty of (good) works. 3075
  • لشکری از خاک ز آن سوی اجل ** تا ببیند هر کسی حسن عمل‌‌

  • This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.
  • این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز

  • Description of Unification.
  • صفت توحید

  • His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”
  • گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن‌‌

  • The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’
  • رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون‌‌

  • K and N are pulling like a noose, that they may draw non-existence into great affairs.
  • کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب‌‌

  • Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect. 3080
  • پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر

  • Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.
  • گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد

  • Look at those two fellow-washermen: there is apparently a difference between that one and this:
  • آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این‌‌

  • The one has thrown the cotton garments into the water, while the other partner is drying them.
  • آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش می‌‌کند

  • Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;
  • باز او آن خشک را تر می‌‌کند ** گوییا ز استیزه ضد بر می‌‌تند

  • Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement. 3085
  • لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا

  • Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.
  • هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است‌‌

  • When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.
  • چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد

  • The course of this water is above the mill: its going into the mill is for your sakes.
  • رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست‌‌

  • Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.
  • چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند

  • The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart: 3090
  • ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌

  • It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.
  • می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها