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
Then God spake unto him, saying, “O thou who possessest the most excellent (understanding), since thou hast asked (the question), come, hear the answer.3015
پس بفرمودش خدا ای ذولباب ** چون بپرسیدی بیا بشنو جواب
O Moses, sow some seed in the earth, that thou thyself mayst render justice to this (question).”
موسیا تخمی بکار اندر زمین ** تا تو خود هم وا دهی انصاف این
When Moses had sown and the seed-corn was complete (in growth) and its ears had gained beauty and symmetry,
چونک موسی کشت و شد کشتش تمام ** خوشههااش یافت خوبی و نظام
He took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear,
داس بگرفت و مر آن را میبرید ** پس ندا از غیب در گوشش رسید
Crying, “Why dost thou sow and tend some seed-corn and (now) art cutting it when it has attained to perfection?”
که چرا کشتی کنی و پروری ** چون کمالی یافت آن را میبری
He replied, “O Lord, I destroy and lay it low because straw is here and (also) grain.3020
گفت یا رب زان کنم ویران و پست ** که درینجا دانه هست و کاه هست
The grain is not suitable (to be stored) in the straw-barn; the straw likewise is bad (for putting) in the corn-barn.
دانه لایق نیست درانبار کاه ** کاه در انبار گندم هم تباه
’Tis not wisdom to mix these twain: it (wisdom) makes necessary the separation (of them) in winnowing.”
نیست حکمت این دو را آمیختن ** فرق واجب میکند در بیختن
He (God) said, “From whom didst thou gain this knowledge, so that by means of the knowledge thou didst construct a threshing-floor?”
گفت این دانش تو از کی یافتی ** که به دانش بیدری بر ساختی
He replied, “Thou, O God, gavest me discernment.” He (God) said, “Then how should I not have discernment?”
گفت تمییزم تو دادی ای خدا ** گفت پس تمییز چون نبود مرا
Amongst the created beings are pure spirits; there are (also) spirits dark and muddy.3025
در خلایق روحهای پاک هست ** روحهای تیرهی گلناک هست
These shells are not in one grade: in one (of them) is the pearl and in another the (worthless) bead.
این صدفها نیست در یک مرتبه ** در یکی درست و در دیگر شبه