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4
2972-2996

  • For they assumed the veil of letters and breath, (only) in order that the essential reality might (gradually) be made manifest to the water and clay.
  • که نقاب حرف و دم در خود کشید ** تا شود بر آب و گل معنی پدید

  • Although from one point of view speech is a revealer, yet from ten points of view it is a curtain and concealer.
  • گرچه از یک وجه منطق کاشف است ** لیک از ده وجه پرده و مکنف است

  • How Khalíl (Abraham) answered Gabriel, on both of whom be peace, when he asked him, "Hast thou any need?"—"As regards need of thee, no!"
  • گفتن خلیل مر جبرئیل را علیهماالسلام چون پرسیدش کی الک حاجة خلیل جوابش داد کی اما الیک فلا

  • “I am the Khalíl (Abraham) of the present time, and he is the Gabriel: I do not want him as a guide (to deliver me) in calamity.
  • من خلیل وقتم و او جبرئیل ** من نخواهم در بلا او را دلیل

  • He did not learn respectfulness (as he might) from noble Gabriel, who asked the Friend of God (Abraham) what was his wish, 2975
  • او ادب ناموخت از جبریل راد ** که بپرسید از خیل حق مراد

  • Saying, ‘Hast thou a wish?—that I may help (thee to obtain it); otherwise, I will flee and make a speedy departure.’
  • که مرادت هست تا یاری کنم ** ورنه بگریزم سبکباری کنم

  • Abraham said, ‘No; begone out of the way! After direct vision the intermediary is (only) an inconvenience.’
  • گفت ابراهیم نی رو از میان ** واسطه زحمت بود بعد العیان

  • On account of this present life the (Divine) messenger is a link for the true believers, because he is the intermediary (between them and God).
  • بهر این دنیاست مرسل رابطه ** مومنان را زانک هست او واسطه

  • If every heart were hearing the hidden (Divine) revelation, how should there be in the world any words and sounds (to make it known)?
  • هر دل ار سامع بدی وحی نهان ** حرف و صوتی کی بدی اندر جهان

  • Though he (the intercessor) is lost in God and headless (devoid of self existence), yet my case is more delicate than that. 2980
  • گرچه او محو حقست و بی‌سرست ** لیک کار من از آن نازکترست

  • His act is the act of the king, but to my infirmity the good (which he did) appears to be evil.”
  • کرده‌ی او کرده‌ی شاهست لیک ** پیش ضعفم بد نماینده‌ست نیک

  • That which is the very essence of grace to the vulgar becomes wrath to the noble favourites (of God).
  • آنچ عین لطف باشد بر عوام ** قهر شد بر نازنینان کرام

  • Much tribulation and pain must the vulgar endure in order that they may be able to perceive the difference;
  • بس بلا و رنج می‌باید کشید ** عامه را تا فرق را توانند دید

  • For, O (my) companion in the Cave, these intermediary words are, in the sight of one united (with God), thorns, thorns, thorns.
  • کین حروف واسطه ای یار غار ** پیش واصل خار باشد خار خار

  • Much tribulation and pain and waiting were needed in order that that pure spirit might be delivered from the (intermediary) words; 2985
  • بس بلا و رنج بایست و وقوف ** تا رهد آن روح صافی از حروف

  • But some (persons) have become more deaf (than others) to this echo; some, again, have become purified and have mounted higher.
  • لیک بعضی زین صدا کرتر شدند ** باز بعضی صافی و برتر شدند

  • This tribulation is like the water of the Nile: it is water to the blessed and blood to the damned.
  • هم‌چو آب نیل آمد این بلا ** سعد را آبست و خون بر اشقیا

  • The more one descries the end, the more blessed is he: the greater one sees the crop (to be), the more zealously he sows,
  • هر که پایان‌بین‌تر او مسعودتر ** جدتر او کارد که افزون دید بر

  • Because he knows that this world of sowing is for the sake of the (Last) Congregation and (for the sake of) gathering in (the harvest).
  • زانک داند کین جهان کاشتن ** هست بهر محشر و برداشتن

  • No contract (of sale) was (ever made) for the sake of itself; nay, but for the sake of (being in) the position of (making) gain and profit. 2990
  • هیچ عقدی بهر عین خود نبود ** بلک از بهر مقام ربح و سود

  • There is no disbeliever, if you look (carefully), whose disbelief is for the sake of the disbelief itself;
  • هیچ نبود منکری گر بنگری ** منکری‌اش بهر عین منکری

  • Nay, but (it is) for the purpose of subduing his adversary in envy (of him), or seeking superiority and self-display.
  • بل برای قهر خصم اندر حسد ** یا فزونی جستن و اظهار خود

  • And that superiority too is for the sake of some other desire: the forms give no relish without the essential meanings.
  • وآن فزونی هم پی طمع دگر ** بی‌معانی چاشنی ندهد صور

  • You ask “Why art thou doing this?” because the forms are (as) the oil, and the essential meaning is (as) the light.
  • زان همی‌پرسی چرا این می‌کنی ** که صور زیتست و معنی روشنی

  • Otherwise, wherefore is this saying “why”?—since (hypothetically) the form is for the sake of the form itself. 2995
  • ورنه این گفتن چرا از بهر چیست ** چونک صورت بهر عین صورتیست

  • This saying “why” is a question concerning the use (reason): it is bad to say “why” for any cause but this.
  • این چرا گفتن سال از فایده‌ست ** جز برای این چرا گفتن بدست