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3
3566-3590

  • Heedlessness was (derived) from the body: when the body has become spirit, it inevitably beholds the mysteries (of the Unseen).
  • غفلت از تن بود چون تن روح شد ** بیند او اسرار را بی هیچ بد

  • When the earth is removed from the celestial atmosphere, there is neither night nor shade nor sunset.
  • چون زمین برخاست از جو فلک ** نه شب و نه سایه باشد نه دلک

  • Wherever shade and night or shadowy place exist, ’tis (caused) by the earth, not by the heavens and the moon.
  • هر کجا سایه‌ست و شب یا سایگه ** از زمین باشد نه از افلاک و مه

  • Likewise, ’tis from the faggots that the smoke always arises, not from the resplendent fires.
  • دود پیوسته هم از هیزم بود ** نه ز آتشهای مستنجم بود

  • The imagination falls into error and mistake; the intellect is (engaged) only in acts of true perception. 3570
  • وهم افتد در خطا و در غلط ** عقل باشد در اصابتها فقط

  • Every state of heaviness (sloth) and indolence, indeed, is (derived) from the body; the spirit, from its lightness (subtlety), is all on the wing.
  • هر گرانی و کسل خود از تنست ** جان ز خفت جمله در پریدنست

  • The face is red from the predominance of blood; the face is yellow from the movement (action) of the yellow bile.
  • روی سرخ از غلبه خونها بود ** روی زرد از جنبش صفرا بود

  • The face is white from the power of the phlegm; ’tis from the black bile that the face is swarthy.
  • رو سپید از قوت بلغم بود ** باشد از سودا که رو ادهم بود

  • In reality He (God) is the creator of effects, but followers of the husk (formalists) see nothing but the (secondary) cause.
  • در حقیقت خالق آثار اوست ** لیک جز علت نبیند اهل پوست

  • The kernel (intellect) that is not separated from the husks has no means (of escape) from doctor and disease; 3575
  • مغز کو از پوستها آواره نیست ** از طبیب و علت او را چاره نیست

  • (But) when a son of man is born twice, he plants his foot upon the head of (all) causes:
  • چون دوم بار آدمی‌زاده بزاد ** پای خود بر فرق علتها نهاد

  • The First Cause is not his religion; the particular (secondary) cause has no enmity against him (does him no harm).
  • علت اولی نباشد دین او ** علت جزوی ندارد کین او

  • He flies, like the sun, in the (spiritual) horizon with the bride, sincerity; and (material) form (is) as a veil (for him).
  • می‌پرد چون آفتاب اندر افق ** با عروس صدق و صورت چون تتق

  • Nay, beyond horizons and skies he is without locality, like spirits and intelligences.
  • بلک بیرون از افق وز چرخها ** بی مکان باشد چو ارواح و نهی

  • Nay, our intellects are the shadows (reflexions) of him: they fall, like shadows, at his feet. 3580
  • بل عقول ماست سایه‌های او ** می‌فتد چون سایه‌ها در پای او

  • Whenever the mujtahid (legist) knows a Statute, in that case he will not think of (employing) analogy;
  • مجتهد هر گه که باشد نص‌شناس ** اندر آن صورت نیندیشد قیاس

  • (But) in a case where he does not find a Statute, there he will produce an example from analogy.
  • چون نیابد نص اندر صورتی ** از قیاس آنجا نماید عبرتی

  • Comparison between Statute and analogy.
  • تشبیه نص با قیاس

  • Know for sure that Statute is the Revelation of the Holy Spirit and that the analogy made by the individual intellect is under (subordinate to) this.
  • نص وحی روح قدسی دان یقین ** وان قیاس عقل جزوی تحت این

  • The intellect is endued with apprehension and enlightenment by the Spirit: how should the Spirit become subject to its supervision?
  • عقل از جان گشت با ادراک و فر ** روح او را کی شود زیر نظر

  • But the Spirit makes an impression on the intellect, and in consequence of that impression the intellect exercises a certain governance. 3585
  • لیک جان در عقل تاثیری کند ** زان اثر آن عقل تدبیری کند

  • If the Spirit has declared a belief in you, as (in) Noah, where is the Sea and the Ship (Ark) and the Flood of Noah?
  • نوح‌وار ار صدقی زد در تو روح ** کو یم و کشتی و کو طوفان نوح

  • The intellect deems the impression to be the Spirit, but the light of the sun is very far from (being) the orb of the sun.
  • عقل اثر را روح پندارد ولیک ** نور خور از قرص خور دورست نیک

  • Hence a pilgrim (on the Mystic Way) is content with a loaf of bread (qursí), in order that by its light he may be thrown (directed) towards the (Divine) Orb (Qurs),
  • زان به قرصی سالکی خرسند شد ** تا ز نورش سوی قرص افکند شد

  • Because this light which is below is not lasting: it is sinking (every) day and night,
  • زانک این نوری که اندر سافل است ** نیست دایم روز و شب او آفل است

  • While he that has his abode and dwelling-place in the (Divine) Orb is plunged in that Light continually. 3590
  • وانک اندر قرص دارد باش و جا ** غرقه‌ی آن نور باشد دایما