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4
2990-3014

  • 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

  • Thou hast made the form, male and female, that gives unto the spirit increase (of joy); and then Thou dost ruin it: why?”
  • نر و ماده نقش کردی جان‌فزا ** وانگهان ویران کنی این را چرا

  • God said, “I know that this question of thine is not from disbelief and heedlessness and idle fancy;
  • گفت حق دانم که این پرسش ترا ** نیست از انکار و غفلت وز هوا

  • Else I should have corrected and chastised thee: I should have afflicted thee on account of this question.
  • ورنه تادیب و عتابت کردمی ** بهر این پرسش ترا آزردمی

  • But (I know that) thou wishest to discover in My actions the wisdom and hidden meaning of (phenomenal) duration, 3005
  • لیک می‌خواهی که در افعال ما ** باز جویی حکمت و سر بقا

  • That thou mayst acquaint the vulgar therewith and by this means make every raw (ignorant) person to become cooked.
  • تا از آن واقف کنی مر عام را ** پخته گردانی بدین هر خام را

  • Thou hast become a questioner on purpose to disclose (this matter) to the vulgar, albeit thou art acquainted with it;
  • قاصدا سایل شدی در کاشفی ** بر عوام ار چه که تو زان واقفی

  • For this questioning is the half of knowledge, and this ability (to ask questions) does not belong to every outsider.”
  • زآنک نیم علم آمد این سال ** هر برونی را نباشد آن مجال

  • Both question and answer arise from knowledge, just as the thorn and the rose from earth and water.
  • هم سال از علم خیزد هم جواب ** هم‌چنانک خار و گل از خاک و آب

  • Both perdition and salvation arise from knowledge, just as bitter and sweet (fruit) from moisture. 3010
  • هم ضلال از علم خیزد هم هدی ** هم‌چنانک تلخ و شیرین از ندا

  • This hatred and love arise from acquaintance, and from wholesome food (arise both) sickness and (bodily) powers.
  • ز آشنایی خیزد این بغض و ولا ** وز غذای خویش بود سقم و قوی

  • That Kalím (Moses) became (like) an ignorant enquirer in order that he might make the ignorant acquainted with this mystery.
  • مستفید اعجمی شد آن کلیم ** تا عجمیان را کند زین سر علیم

  • Let us too feign ourselves to be ignorant thereof and elicit the answer to it (to the question) as (if we were) strangers (seeking information).
  • ما هم از وی اعجمی سازیم خویش ** پاسخش آریم چون بیگانه پیش

  • (Similarly) the ass-sellers became rivals to one another in order that they might open the way to the contract (of sale).
  • خرفروشان خصم یکدیگر شدند ** تا کلید قفل آن عقد آمدند