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
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
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!
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