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3
1009-1033

  • Wait till the sun of the Resurrection shall become manifest, that thou mayst see the movement of the world's body.
  • باش تا خورشید حشر آید عیان ** تا ببینی جنبش جسم جهان

  • When here (in this world) the rod of Moses became a snake, information was given to the intellect concerning motionless (inanimate) beings. 1010
  • چون عصای موسی اینجا مار شد ** عقل را از ساکنان اخبار شد

  • Since He (God) made thy piece of earth a man, thou shouldst recognise (the real nature of) the entire sum of the particles of earth:
  • پاره‌ی خاک ترا چون مرد ساخت ** خاکها را جملگی شاید شناخت

  • (That) from this standpoint they are dead and from that standpoint they are living; (that they are) silent here and speaking yonder.
  • مرده زین سو اند و زان سو زنده‌اند ** خامش اینجا و آن طرف گوینده‌اند

  • When He sends them from that quarter towards us, the rod becomes a dragon in relation to us.
  • چون از آن سوشان فرستد سوی ما ** آن عصا گردد سوی ما اژدها

  • The mountains too make a song like that of David, and the substance of iron is (as) wax in the hand.
  • کوهها هم لحن داودی کند ** جوهر آهن بکف مومی بود

  • The wind becomes a bearer for Solomon, the sea becomes capable of understanding words in regard to Moses. 1015
  • باد حمال سلیمانی شود ** بحر با موسی سخن‌دانی شود

  • The moon becomes able to see the sign in obedience to Ahmad (Mohammed), the fire becomes wild-roses for Abraham.
  • ماه با احمد اشارت‌بین شود ** نار ابراهیم را نسرین شود

  • The earth swallows Qárún (Korah) like a snake; the Moaning Pillar comes into (the way of) righteousness.
  • خاک قارون را چو ماری در کشد ** استن حنانه آید در رشد

  • The stone salaams to Ahmad (Mohammed); the mountain sends a message to Yahyá (John the Baptist).
  • سنگ بر احمد سلامی می‌کند ** کوه یحیی را پیامی می‌کند

  • (They all say), “We have hearing and sight and are happy, (although) with you, the uninitiated, we are mute.”
  • ما سمعیعیم و بصیریم و خوشیم ** با شما نامحرمان ما خامشیم

  • Forasmuch as ye are going towards (are inclined to) inanimateness (worldliness), how shall ye become familiar with the spiritual life of inanimate beings? 1020
  • چون شما سوی جمادی می‌روید ** محرم جان جمادان چون شوید

  • Go (forth) from inanimateness into the world of spirits, hearken to the loud noise of the particles of the world.
  • از جمادی عالم جانها روید ** غلغل اجزای عالم بشنوید

  • The glorification of God by inanimate beings will become evident to thee; the doubts suggested by (false) interpretations will not carry thee away (from the truth).
  • فاش تسبیح جمادات آیدت ** وسوسه‌ی تاویلها نربایدت

  • Since thy soul hath not the lamps (the lights necessary) for seeing, thou hast made interpretations,
  • چون ندارد جان تو قندیلها ** بهر بینش کرده‌ای تاویلها

  • Saying, “How should visible glorification (of God) be the meaning intended? The claim to see (that glorification) is an erroneous fancy.
  • که غرض تسبیح ظاهر کی بود ** دعوی دیدن خیال غی بود

  • Nay, the sight of that (inanimate object) causes him that sees it to glorify God at the time when he regards its significance. 1025
  • بلک مر بیننده را دیدار آن ** وقت عبرت می‌کند تسبیح‌خوان

  • Therefore, inasmuch as it reminds you of glorification, that indication (which it gives to you) is even as (equivalent to its) uttering (the words of glorification).”
  • پس چو از تسبیح یادت می‌دهد ** آن دلالت همچو گفتن می‌بود

  • This is the interpretation of the Mu‘tazilites and of those who do not possess the light of immediate (mystical) intuition.
  • این بود تاویل اهل اعتزال ** و آن آنکس کو ندارد نور حال

  • When a man has not escaped from sense-perception, he will be a stranger to the ideas of the unseen world.
  • چون ز حس بیرون نیامد آدمی ** باشد از تصویر غیبی اعجمی

  • This discourse hath no end. The snake-catcher, with a hundred pains, was bringing the snake along,
  • این سخن پایان ندارد مارگیر ** می‌کشید آن مار را با صد زحیر

  • Till (at last) the would-be showman arrived at Baghdád, that he might set up a public show at the cross-roads. 1030
  • تا به بغداد آمد آن هنگامه‌جو ** تا نهد هنگامه‌ای بر چارسو

  • The man set up a show on the bank of the Tigris, and a hubbub arose in the city of Baghdád—
  • بر لب شط مرد هنگامه نهاد ** غلغله در شهر بغداد اوفتاد

  • “A snake-catcher has brought a dragon: he has captured a marvellous rare beast.”
  • مارگیری اژدها آورده است ** بوالعجب نادر شکاری کرده است

  • Myriads of simpletons assembled, who had become a prey to him as he (to it) in his folly.
  • جمع آمد صد هزاران خام‌ریش ** صید او گشته چو او از ابلهیش