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4
2977-3001

  • 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

  • Wherefore, O trusty one, should you desire (to know) the use (reason)?—since (hypothetically) the use of this (form) is only this (form itself).
  • از چه رو فایده‌ی جویی ای امین ** چون بود فایده این خود همین

  • Hence it is not (in accordance with) wisdom that the forms of heaven and (those of) the people of the earth should be (created) for this only.
  • پس نقوش آسمان و اهل زمین ** نیست حکمت کان بود بهر همین

  • If there is no Wise (Creator), what is (the reason of) this orderly arrangement (the cosmos)? And if there is a Wise (Creator), how is His action devoid (of meaning)?
  • گر حکیمی نیست این ترتیب چیست ** ور حکیمی هست چون فعلش تهیست

  • No one makes pictures and colouring in a bath-house except for (some) purpose (either) right or wrong. 3000
  • کس نسازد نقش گرمابه و خضاب ** جز پی قصد صواب و ناصواب

  • How Moses, on whom be peace, besought the Lord, saying, "Thou didst create creatures and destroy them," and how the answer came.
  • مطالبه کردن موسی علیه‌السلام حضرت را کی خلقت خلقا اهلکتهم و جواب آمدن

  • Moses said, “O Lord of the Reckoning, Thou didst create the form: how didst Thou destroy it again?”
  • گفت موسی ای خداوند حساب ** نقش کردی باز چون کردی خراب