In order that the child might know it by comparison, though he does not know the quiddity or essence of the matter.3640
تا بداند کودک آن را از مثال ** گر نداند ماهیت یا عین حال
Therefore, if you say “I know,” ’tis not far (from the truth); and if you say, “I do not know,” ’tis not a lie and a falsehood.
پس اگر گویی بدانم دور نیست ** ور ندانم گفت کذب و زور نیست
If some one say (to you), “Do you know Noah, the Messenger of God and the Light of the spirit?”—
گر کسی گوید که دانی نوح را ** آن رسول حق و نور روح را
And if you reply, “How should not I know (him)? for that (spiritual) Moon is more celebrated than the sun and moon:
گر بگویی چون ندانم کان قمر ** هست از خورشید و مه مشهورتر
The little children at school and all the Imáms in the mosques
کودکان خرد در کتابها ** و آن امامان جمله در محرابها
Recite his name distinctly in the Qur’án and tell plainly his story (as it has come down) from the past”—3645
نام او خوانند در قرآن صریح ** قصهاش گویند از ماضی فصیح
You, veracious man, know him by way of description, though the quiddity of Noah has not been revealed (to you).
راستگو دانیش تو از روی وصف ** گرچه ماهیت نشد از نوح کشف
And if you reply, “How should I know Noah? (Only) one like him can know him, O youth.
ور بگویی من چه دانم نوح را ** همچو اویی داند او را ای فتی
I am a lame ant. How should I know the elephant? How should a gnat know Isráfíl?”—
مور لنگم من چه دانم فیل را ** پشهای کی داند اسرافیل را
This saying (answer) is also true in regard to the fact that you do not know him in his quiddity, O so-and-so.
این سخن هم راستست از روی آن ** که بماهیت ندانیش ای فلان
To be unable to perceive the quiddity, uncle, is the condition of common men: do not say it absolutely,3650
عجز از ادراک ماهیت عمو ** حالت عامه بود مطلق مگو
Inasmuch as quiddities and their inmost secret are clearly visible to the eyes of the Perfect.
زانک ماهیات و سر سر آن ** پیش چشم کاملان باشد عیان
Where in existence is (anything) more remote from understanding and mental perception than the consciousness and essence of God?
در وجود از سر حق و ذات او ** دورتر از فهم و استبصار کو
Since that does not remain hidden from (His) familiars, what is the essence and attribute that should remain concealed?
چونک آن مخفی نماند از محرمان ** ذات و وصفی چیست کان ماند نهان
The intellect of the scholastic theologian says, “This is far (from reasonable) and deeply involved (in error): do not listen to an absurdity without some explanation.”
عقل بحثی گوید این دورست و گو ** بی ز تاویل محالی کم شنو
The Qutb (the Head of the Saints) replies, “To thee, O infirm one, that which is above thy (spiritual) state seems absurd.”3655
قطب گوید مر ترا ای سستحال ** آنچ فوق حال تست آید محال
The visions which are now revealed to you, is it not the case that at first they seemed absurd to you?
واقعاتی که کنونت بر گشود ** نه که اول هم محالت مینمود
Inasmuch as the (Divine) Bounty has released you from ten prisons, do not make the (wide) desert an oppressive prison to yourself.
چون رهانیدت ز ده زندان کرم ** تیه را بر خود مکن حبس ستم
How the negation and affirmation of one (and the same) thing may be combined and reconciled from the standpoint of relativity and difference of aspect.
جمع و توفیق میان نفی و اثبات یک چیز از روی نسبت و اختلاف جهت
It is possible to deny and affirm the same thing: when the point of view is different, the relation is twofold.
نفی آن یک چیز و اثباتش رواست ** چون جهت شد مختلف نسبت دوتاست
(The text) thou didst not throw when thou threwest is relative: it is negation and affirmation: both are authorised.
ما رمیت اذ رمیت از نسبتست ** نفی و اثباتست و هر دو مثبتست
Thou threwest that (gravel), since it was on thy hand; thou didst not throw, for God manifested (His) power.3660
آن تو افکندی چو بر دست تو بود ** تو نه افکندی که قوت حق نمود
The strength of one born of Adam has a limit: how should a handful of earth become (the cause of) the rout of an army?
زور آدمزاد را حدی بود ** مشت خاک اشکست لشکر کی شود
“(O Mohammed), the handful is thy handful, and the throwing is from Me”: on account of these two relations (both) the denial and the affirmation of it (the throwing) are right.
مشت مشت تست و افکندن ز ماست ** زین دو نسبت نفی و اثباتش رواست
The prophets are known by their enemies, just as their (the enemies') children are not doubtful (to their parents).
یعرفون الانبیا اضدادهم ** مثل ما لا یشتبه اولادهم
The unbelievers know them (the prophets) as (they know) their children by a hundred indications and a hundred signs,
همچو فرزندان خود دانندشان ** منکران با صد دلیل و صد نشان