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3
3629-3653

  • ای عدو آفتابی کز فرش ** می‌بلرزد آفتاب و اخترش
  • O enemy of the Sun at whose glory His sun and stars tremble,
  • تو عدو او نه‌ای خصم خودی ** چه غم آتش را که تو هیزم شدی 3630
  • You are not His enemy, you are the adversary of yourself: what does the Fire care that you have become firewood?
  • ای عجب از سوزشت او کم شود ** یا ز درد سوزشت پر غم شود
  • Oh, marvellous! Shall He suffer defect through your burning, or shall He become full of sorrow for the pain of your burning?
  • رحمتش نه رحمت آدم بود ** که مزاج رحم آدم غم بود
  • His mercy is not the mercy of Adam, for sorrow is mingled with the mercy of Adam.
  • رحمت مخلوق باشد غصه‌ناک ** رحمت حق از غم و غصه‌ست پاک
  • The mercy of the creature is anxious; the mercy of God is exempt from sorrow and anxiety.
  • رحمت بی‌چون چنین دان ای پدر ** ناید اندر وهم از وی جز اثر
  • 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).
  • فرق میان دانستن چیزی به مثال و تقلید و میان دانستن ماهیت آن چیز
  • The difference between knowing a thing by comparison and convention and knowing the quiddity of that thing.
  • ظاهرست آثار و میوه‌ی رحمتش ** لیک کی داند جز او ماهیتش 3635
  • The effects and fruit of His mercy are manifest, but how should any one except Him know its quiddity?
  • هیچ ماهیات اوصاف کمال ** کس نداند جز بثار و مثال
  • None knows the quiddities of the attributes of (Divine) Perfection except through (their) effects and by means of comparison.
  • طفل ماهیت نداند طمث را ** جز که گویی هست چون حلوا ترا
  • 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.”]
  • کی بود ماهیت ذوق جماع ** مثل ماهیات حلوا ای مطاع
  • How should the quiddity of the pleasure of sexual intercourse be like the quiddities of sweetmeat, O master?
  • لیک نسبت کرد از روی خوشی ** با تو آن عاقل چو تو کودک‌وشی
  • But, since you are childish, that intelligent man offered you the analogy respecting the sweetness (of it),
  • تا بداند کودک آن را از مثال ** گر نداند ماهیت یا عین حال 3640
  • In order that the child might know it by comparison, though he does not know the quiddity or essence of the matter.
  • پس اگر گویی بدانم دور نیست ** ور ندانم گفت کذب و زور نیست
  • 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.
  • گر کسی گوید که دانی نوح را ** آن رسول حق و نور روح را
  • If some one say (to you), “Do you know Noah, the Messenger of God and the Light of the spirit?”—
  • گر بگویی چون ندانم کان قمر ** هست از خورشید و مه مشهورتر
  • And if you reply, “How should not I know (him)? for that (spiritual) Moon is more celebrated than the sun and moon:
  • کودکان خرد در کتابها ** و آن امامان جمله در محرابها
  • The little children at school and all the Imáms in the mosques
  • نام او خوانند در قرآن صریح ** قصه‌اش گویند از ماضی فصیح 3645
  • Recite his name distinctly in the Qur’án and tell plainly his story (as it has come down) from the past”—
  • راست‌گو دانیش تو از روی وصف ** گرچه ماهیت نشد از نوح کشف
  • You, veracious man, know him by way of description, though the quiddity of Noah has not been revealed (to you).
  • ور بگویی من چه دانم نوح را ** همچو اویی داند او را ای فتی
  • And if you reply, “How should I know Noah? (Only) one like him can know him, O youth.
  • مور لنگم من چه دانم فیل را ** پشه‌ای کی داند اسرافیل را
  • I am a lame ant. How should I know the elephant? How should a gnat know Isráfíl?”—
  • این سخن هم راستست از روی آن ** که بماهیت ندانیش ای فلان
  • This saying (answer) is also true in regard to the fact that you do not know him in his quiddity, O so-and-so.
  • عجز از ادراک ماهیت عمو ** حالت عامه بود مطلق مگو 3650
  • To be unable to perceive the quiddity, uncle, is the condition of common men: do not say it absolutely,
  • زانک ماهیات و سر سر آن ** پیش چشم کاملان باشد عیان
  • Inasmuch as quiddities and their inmost secret are clearly visible to the eyes of the Perfect.
  • در وجود از سر حق و ذات او ** دورتر از فهم و استبصار کو
  • Where in existence is (anything) more remote from understanding and mental perception than the consciousness and essence of God?
  • چونک آن مخفی نماند از محرمان ** ذات و وصفی چیست کان ماند نهان
  • Since that does not remain hidden from (His) familiars, what is the essence and attribute that should remain concealed?