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