How Khalíl (Abraham) answered Gabriel

How Khalíl (Abraham) answered Gabriel, on both of whom be peace, when he asked him, “Hast thou any need?” “As regards need of thee, no!” گفتن خلیل مر جبرئیل را علیهماالسلام چون پرسیدش کی الک حاجة خلیل جوابش داد کی اما الیک فلا

من خلیل وقتم و او جبرئیل
من نخواهم در بلا او را دلیل
“I am the Khalíl (Abraham) of the present time, and he is the Gabriel: I do not want him as a guide (to deliver me) in calamity.
او ادب ناموخت از جبریل راد
که بپرسید از خیل حق مراد
He did not learn respectfulness (as he might) from noble Gabriel, who asked the Friend of God (Abraham) what was his wish,
که مرادت هست تا یاری کنم
ورنه بگریزم سبکباری کنم
Saying, ‘Hast thou a wish? that I may help (thee to obtain it); otherwise, I will flee and make a speedy departure.’
گفت ابراهیم نی رو از میان
واسطه زحمت بود بعد العیان
Abraham said, ‘No; begone out of the way! After direct vision the intermediary is (only) an inconvenience.’
بهر این دنیاست مرسل رابطه
ممنان را زانک هست او واسطه
On account of this present life the (Divine) messenger is a link for the true believers, because he is the intermediary (between them and God).
هر دل ار سامع بدی وحی نهان
حرف و صوتی کی بدی اندر جهان
If every heart were hearing the hidden (Divine) revelation, how should there be in the world any words and sounds (to make it known)?
گرچه او محو حقست و بی‌سرست
لیک کار من از آن نازکترست
Though he (the intercessor) is lost in God and headless (devoid of self existence), yet my case is more delicate than that.
کرده‌ی او کرده‌ی شاهست لیک
پیش ضعفم بد نماینده‌ست نیک
His act is the act of the king, but to my infirmity the good (which he did) appears to be evil.”
آنچ عین لطف باشد بر عوام
قهر شد بر نازنینان کرام
That which is the very essence of grace to the vulgar becomes wrath to the noble favourites (of God).
بس بلا و رنج می‌باید کشید
عامه را تا فرق را توانند دید
Much tribulation and pain must the vulgar endure in order that they may be able to perceive the difference;
کین حروف واسطه ای یار غار
پیش واصل خار باشد خار خار
For, O (my) companion in the Cave, these intermediary words are, in the sight of one united (with God), thorns, thorns, thorns.
بس بلا و رنج بایست و وقوف
تا رهد آن روح صافی از حروف
Much tribulation and pain and waiting were needed in order that that pure spirit might be delivered from the (intermediary) words;
لیک بعضی زین صدا کرتر شدند
باز بعضی صافی و برتر شدند
But some (persons) have become more deaf (than others) to this echo; some, again, have become purified and have mounted higher.
هم‌چو آب نیل آمد این بلا
سعد را آبست و خون بر اشقیا
This tribulation is like the water of the Nile: it is water to the blessed and blood to the damned.
هر که پایان‌بین‌تر او مسعودتر
جدتر او کارد که افزون دید بر
The more one descries the end, the more blessed is he: the greater one sees the crop (to be), the more zealously he sows,
زانک داند کین جهان کاشتن
هست بهر محشر و برداشتن
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).
هیچ عقدی بهر عین خود نبود
بلک از بهر مقام ربح و سود
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.
هیچ نبود منکری گر بنگری
منکری‌اش بهر عین منکری
There is no disbeliever, if you look (carefully), whose disbelief is for the sake of the disbelief itself;
بل برای قهر خصم اندر حسد
یا فزونی جستن و اظهار خود
Nay, but (it is) for the purpose of subduing his adversary in envy (of him), or seeking superiority and self-display.
وآن فزونی هم پی طمع دگر
بی‌معانی چاشنی ندهد صور
And that superiority too is for the sake of some other desire: the forms give no relish without the essential meanings.
زان همی‌پرسی چرا این می‌کنی
که صور زیتست و معنی روشنی
You ask “Why art thou doing this?” because the forms are (as) the oil, and the essential meaning is (as) the light.
ورنه این گفتن چرا از بهر چیست
چونک صورت بهر عین صورتیست
Otherwise, wherefore is this saying “why”? since (hypothetically) the form is for the sake of the form itself.
این چرا گفتن سال از فایده‌ست
جز برای این چرا گفتن بدست
This saying “why” is a question concerning the use (reason): it is bad to say “why” for any cause but this.
از چه رو فایده‌ی جویی ای امین
چون بود فایده این خود همین
Wherefore, O trusty one, should you desire (to know) the use (reason)? since (hypothetically) the use of this (form) is only this (form itself).
پس نقوش آسمان و اهل زمین
نیست حکمت کان بود بهر 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.
گر حکیمی نیست این ترتیب چیست
ور حکیمی هست چون فعلش تهیست
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)?
کس نسازد نقش گرمابه و خضاب
جز پی قصد صواب و ناصواب
No one makes pictures and colouring in a bath-house except for (some) purpose (either) right or wrong.




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