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4
3008-3032

  • 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

  • It is necessary to make manifest (the difference between) this good and evil, just as (it is necessary) to make manifest (distinguish) the wheat from the straw.
  • واجبست اظهار این نیک و تباه ** هم‌چنانک اظهار گندمها ز کاه

  • (The creation of) these creatures of the world is for the purpose of manifestation, to the end that the treasure of (Divine) providences may not remain hidden.
  • بهر اظهارست این خلق جهان ** تا نماند گنج حکمتها نهان

  • He (God) said, “I was a hidden treasure”: hearken! Do not let thy (spiritual) substance be lost: become manifest!
  • کنت کنزا کنت مخفیا شنو ** جوهر خود گم مکن اظهار شو

  • Explaining that the animal spirit and the particular (discursive) reason and the imagination and the fancy may be compared to buttermilk, while the spirit, which is everlasting, is hidden in this buttermilk, like the butter.
  • بیان آنک روح حیوانی و عقل جز وی و وهم و خیال بر مثال دوغند و روح کی باقیست درین دوغ هم‌چون روغن پنهانست

  • Thy true substance is concealed in falsehood, like the taste of butter in the taste of buttermilk. 3030
  • جوهر صدقت خفی شد در دروغ ** هم‌چو طعم روغن اندر طعم دوغ

  • Thy falsehood is this perishable body; thy truth is that lordly spirit.
  • آن دروغت این تن فانی بود ** راستت آن جان ربانی بود

  • (During many) years this buttermilk, (which is) the body, is visible and manifest, (while) the butter, (which is) the spirit, is perishing and naughted within it,
  • سالها این دوغ تن پیدا و فاش ** روغن جان اندرو فانی و لاش