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3
3629-3678

  • O enemy of the Sun at whose glory His sun and stars tremble,
  • ای عدو آفتابی کز فرش ** می‌بلرزد آفتاب و اخترش

  • You are not His enemy, you are the adversary of yourself: what does the Fire care that you have become firewood? 3630
  • تو عدو او نه‌ای خصم خودی ** چه غم آتش را که تو هیزم شدی

  • Oh, marvellous! Shall He suffer defect through your burning, or shall He become full of sorrow for the pain of your burning?
  • ای عجب از سوزشت او کم شود ** یا ز درد سوزشت پر غم شود

  • His mercy is not the mercy of Adam, for sorrow is mingled with the mercy of Adam.
  • رحمتش نه رحمت آدم بود ** که مزاج رحم آدم غم بود

  • The mercy of the creature is anxious; the mercy of God is exempt from sorrow and anxiety.
  • رحمت مخلوق باشد غصه‌ناک ** رحمت حق از غم و غصه‌ست پاک

  • Know that the mercy of the Unconditioned (God) is like this, O father; naught but the effect thereof comes into the imagination (is conceivable to us).
  • رحمت بی‌چون چنین دان ای پدر ** ناید اندر وهم از وی جز اثر

  • The difference between knowing a thing by comparison and convention and knowing the quiddity of that thing.
  • فرق میان دانستن چیزی به مثال و تقلید و میان دانستن ماهیت آن چیز

  • The effects and fruit of His mercy are manifest, but how should any one except Him know its quiddity? 3635
  • ظاهرست آثار و میوه‌ی رحمتش ** لیک کی داند جز او ماهیتش

  • None knows the quiddities of the attributes of (Divine) Perfection except through (their) effects and by means of comparison.
  • هیچ ماهیات اوصاف کمال ** کس نداند جز بثار و مثال

  • The child does not know the quiddity of concubitus, except that you say, “It is like sweetmeat to thee.” [The child does not know the quiddity of sexual intercourse, except that you say, “it is like sweetmeat to thee.”]
  • طفل ماهیت نداند طمث را ** جز که گویی هست چون حلوا ترا

  • How should the quiddity of the pleasure of sexual intercourse be like the quiddities of sweetmeat, O master?
  • کی بود ماهیت ذوق جماع ** مثل ماهیات حلوا ای مطاع

  • But, since you are childish, that intelligent man offered you the analogy respecting the sweetness (of it),
  • لیک نسبت کرد از روی خوشی ** با تو آن عاقل چو تو کودک‌وشی

  • In order that the child might know it by comparison, though he does not know the quiddity or essence of the matter. 3640
  • تا بداند کودک آن را از مثال ** گر نداند ماهیت یا عین حال

  • Therefore, if you say “I know,” ’tis not far (from the truth); and if you say, “I do not know,” ’tis not a lie and a falsehood.
  • پس اگر گویی بدانم دور نیست ** ور ندانم گفت کذب و زور نیست

  • If some one say (to you), “Do you know Noah, the Messenger of God and the Light of the spirit?”—
  • گر کسی گوید که دانی نوح را ** آن رسول حق و نور روح را

  • And if you reply, “How should not I know (him)? for that (spiritual) Moon is more celebrated than the sun and moon:
  • گر بگویی چون ندانم کان قمر ** هست از خورشید و مه مشهورتر

  • The little children at school and all the Imáms in the mosques
  • کودکان خرد در کتابها ** و آن امامان جمله در محرابها

  • Recite his name distinctly in the Qur’án and tell plainly his story (as it has come down) from the past”— 3645
  • نام او خوانند در قرآن صریح ** قصه‌اش گویند از ماضی فصیح

  • You, veracious man, know him by way of description, though the quiddity of Noah has not been revealed (to you).
  • راست‌گو دانیش تو از روی وصف ** گرچه ماهیت نشد از نوح کشف

  • And if you reply, “How should I know Noah? (Only) one like him can know him, O youth.
  • ور بگویی من چه دانم نوح را ** همچو اویی داند او را ای فتی

  • I am a lame ant. How should I know the elephant? How should a gnat know Isráfíl?”—
  • مور لنگم من چه دانم فیل را ** پشه‌ای کی داند اسرافیل را

  • This saying (answer) is also true in regard to the fact that you do not know him in his quiddity, O so-and-so.
  • این سخن هم راستست از روی آن ** که بماهیت ندانیش ای فلان

  • To be unable to perceive the quiddity, uncle, is the condition of common men: do not say it absolutely, 3650
  • عجز از ادراک ماهیت عمو ** حالت عامه بود مطلق مگو

  • Inasmuch as quiddities and their inmost secret are clearly visible to the eyes of the Perfect.
  • زانک ماهیات و سر سر آن ** پیش چشم کاملان باشد عیان

  • Where in existence is (anything) more remote from understanding and mental perception than the consciousness and essence of God?
  • در وجود از سر حق و ذات او ** دورتر از فهم و استبصار کو

  • Since that does not remain hidden from (His) familiars, what is the essence and attribute that should remain concealed?
  • چونک آن مخفی نماند از محرمان ** ذات و وصفی چیست کان ماند نهان

  • The intellect of the scholastic theologian says, “This is far (from reasonable) and deeply involved (in error): do not listen to an absurdity without some explanation.”
  • عقل بحثی گوید این دورست و گو ** بی ز تاویل محالی کم شنو

  • The Qutb (the Head of the Saints) replies, “To thee, O infirm one, that which is above thy (spiritual) state seems absurd.” 3655
  • قطب گوید مر ترا ای سست‌حال ** آنچ فوق حال تست آید محال

  • The visions which are now revealed to you, is it not the case that at first they seemed absurd to you?
  • واقعاتی که کنونت بر گشود ** نه که اول هم محالت می‌نمود

  • Inasmuch as the (Divine) Bounty has released you from ten prisons, do not make the (wide) desert an oppressive prison to yourself.
  • چون رهانیدت ز ده زندان کرم ** تیه را بر خود مکن حبس ستم

  • How the negation and affirmation of one (and the same) thing may be combined and reconciled from the standpoint of relativity and difference of aspect.
  • جمع و توفیق میان نفی و اثبات یک چیز از روی نسبت و اختلاف جهت

  • It is possible to deny and affirm the same thing: when the point of view is different, the relation is twofold.
  • نفی آن یک چیز و اثباتش رواست ** چون جهت شد مختلف نسبت دوتاست

  • (The text) thou didst not throw when thou threwest is relative: it is negation and affirmation: both are authorised.
  • ما رمیت اذ رمیت از نسبتست ** نفی و اثباتست و هر دو مثبتست

  • Thou threwest that (gravel), since it was on thy hand; thou didst not throw, for God manifested (His) power. 3660
  • آن تو افکندی چو بر دست تو بود ** تو نه افکندی که قوت حق نمود

  • The strength of one born of Adam has a limit: how should a handful of earth become (the cause of) the rout of an army?
  • زور آدم‌زاد را حدی بود ** مشت خاک اشکست لشکر کی شود

  • “(O Mohammed), the handful is thy handful, and the throwing is from Me”: on account of these two relations (both) the denial and the affirmation of it (the throwing) are right.
  • مشت مشت تست و افکندن ز ماست ** زین دو نسبت نفی و اثباتش رواست

  • The prophets are known by their enemies, just as their (the enemies') children are not doubtful (to their parents).
  • یعرفون الانبیا اضدادهم ** مثل ما لا یشتبه اولادهم

  • The unbelievers know them (the prophets) as (they know) their children by a hundred indications and a hundred signs,
  • همچو فرزندان خود دانندشان ** منکران با صد دلیل و صد نشان

  • But, from jealousy and envy, they conceal (their knowledge) and attach themselves to (become addicted to saying) “I do not know.” 3665
  • لیک از رشک و حسد پنهان کنند ** خویشتن را بر ندانم می‌زنند

  • Then, since He (God) hath said, “He (the unbeliever) knows,” how hath He said in another place?—“None knoweth them except Me, so leave off (seeking to know them);
  • پس چو یعرف گفت چون جای دگر ** گفت لایعرفهم غیری فذر

  • Verily, they are hidden beneath My tents.” None knows them by (immediate) experience except God.
  • انهم تحت قبابی کامنون ** جز که یزدانشان نداند ز آزمون

  • Regard also as (explicable) by means of relation this (subject) which was opened (above), (namely) that you know and do not know Noah.
  • هم بنسبت گیر این مفتوح را ** که بدانی و ندانی نوح را

  • The question of the faná and baqá of the dervish.
  • مسله‌ی فنا و بقای درویش

  • The speaker said, “There is no dervish in the world; and if there be a dervish, that dervish is (really) non-existent.”
  • گفت قایل در جهان درویش نیست ** ور بود درویش آن درویش نیست

  • He exists in respect of the survival of his essence, (but) his attributes have become non-existent in the attributes of Him (God). 3670
  • هست از روی بقای ذات او ** نیست گشته وصف او در وصف هو

  • Like the flame of a candle in the presence of the sun, he is (really) non-existent, (though he is) existent in (formal) calculation.
  • چون زبانه‌ی شمع پیش آفتاب ** نیست باشد هست باشد در حساب

  • Its (the flame's) essence is existent, so that, if you put cotton upon it, it (the cotton) will be consumed by the sparks;
  • هست باشد ذات او تا تو اگر ** بر نهی پنبه بسوزد زان شرر

  • (But) it is (really) non-existent: it gives you no light: the sun will have naughted it.
  • نیست باشد روشنی ندهد ترا ** کرده باشد آفتاب او را فنا

  • When you have thrown an ounce of vinegar into two hundred maunds of sugar, and it has become dissolved therein,
  • در دو صد من شهد یک اوقیه خل ** چون در افکندی و در وی گشت حل

  • The flavour of the vinegar, when you taste (the sugar), is non-existent, (though) the ounce exists (as a) surplus when you weigh. 3675
  • نیست باشد طعم خل چون می‌چشی ** هست اوقیه فزون چون برکشی

  • In the presence of a lion a deer becomes senseless: her existence becomes a (mere) veil for his existence.
  • پیش شیری آهوی بیهوش شد ** هستی‌اش در هست او روپوش شد

  • These analogies drawn by imperfect men concerning the action of the Lord are (like) the emotion of love, (they are) not from irreverence.
  • این قیاس ناقصان بر کار رب ** جوشش عشقست نه از ترک ادب

  • The lover's pulse bounds up without reverence, he lays himself on the scale of the King's balance.
  • نبض عاشق بی ادب بر می‌جهد ** خویش را در کفه‌ی شه می‌نهد