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3
3659-3683

  • (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

  • But, from jealousy and envy, they conceal (their knowledge) and attach themselves to (become addicted to saying) “I do not know.” 3665
  • لیک از رشک و حسد پنهان کنند ** خویشتن را بر ندانم می‌زنند

  • Then, since He (God) hath said, “He (the unbeliever) knows,” how hath He said in another place?—“None knoweth them except Me, so leave off (seeking to know them);
  • پس چو یعرف گفت چون جای دگر ** گفت لایعرفهم غیری فذر

  • Verily, they are hidden beneath My tents.” None knows them by (immediate) experience except God.
  • انهم تحت قبابی کامنون ** جز که یزدانشان نداند ز آزمون

  • Regard also as (explicable) by means of relation this (subject) which was opened (above), (namely) that you know and do not know Noah.
  • هم بنسبت گیر این مفتوح را ** که بدانی و ندانی نوح را

  • The question of the faná and baqá of the dervish.
  • مسله‌ی فنا و بقای درویش

  • The speaker said, “There is no dervish in the world; and if there be a dervish, that dervish is (really) non-existent.”
  • گفت قایل در جهان درویش نیست ** ور بود درویش آن درویش نیست

  • He exists in respect of the survival of his essence, (but) his attributes have become non-existent in the attributes of Him (God). 3670
  • هست از روی بقای ذات او ** نیست گشته وصف او در وصف هو

  • Like the flame of a candle in the presence of the sun, he is (really) non-existent, (though he is) existent in (formal) calculation.
  • چون زبانه‌ی شمع پیش آفتاب ** نیست باشد هست باشد در حساب

  • Its (the flame's) essence is existent, so that, if you put cotton upon it, it (the cotton) will be consumed by the sparks;
  • هست باشد ذات او تا تو اگر ** بر نهی پنبه بسوزد زان شرر

  • (But) it is (really) non-existent: it gives you no light: the sun will have naughted it.
  • نیست باشد روشنی ندهد ترا ** کرده باشد آفتاب او را فنا

  • When you have thrown an ounce of vinegar into two hundred maunds of sugar, and it has become dissolved therein,
  • در دو صد من شهد یک اوقیه خل ** چون در افکندی و در وی گشت حل

  • The flavour of the vinegar, when you taste (the sugar), is non-existent, (though) the ounce exists (as a) surplus when you weigh. 3675
  • نیست باشد طعم خل چون می‌چشی ** هست اوقیه فزون چون برکشی

  • In the presence of a lion a deer becomes senseless: her existence becomes a (mere) veil for his existence.
  • پیش شیری آهوی بیهوش شد ** هستی‌اش در هست او روپوش شد

  • These analogies drawn by imperfect men concerning the action of the Lord are (like) the emotion of love, (they are) not from irreverence.
  • این قیاس ناقصان بر کار رب ** جوشش عشقست نه از ترک ادب

  • The lover's pulse bounds up without reverence, he lays himself on the scale of the King's balance.
  • نبض عاشق بی ادب بر می‌جهد ** خویش را در کفه‌ی شه می‌نهد

  • None is more irreverent than he in the world (outwardly); none is more reverent than he in secret (inwardly).
  • بی‌ادب‌تر نیست کس زو در جهان ** با ادب‌تر نیست کس زو در نهان

  • Know, O chosen one, that these two opposites also, “reverent” and “irreverent,” are reconciled by means of relation. 3680
  • هم بنسبت دان وفاق ای منتجب ** این دو ضد با ادب با بی‌ادب

  • He (the lover) is irreverent when you regard the outward aspect, for his claim of love is (involves) equality (with the Beloved);
  • بی‌ادب باشد چو ظاهر بنگری ** که بود دعوی عشقش هم‌سری

  • (But) when you regard the inward aspect, where is the claim? He and (his) claim are naughted in the presence of that Sultan.
  • چون به باطن بنگری دعوی کجاست ** او و دعوی پیش آن سلطان فناست

  • Máta Zaydun (Zayd died): if Zayd is the agent (grammatical subject), (yet) he is not the agent, for he is defunct.
  • مات زید زید اگر فاعل بود ** لیک فاعل نیست کو عاطل بود