1Cademy - بخش ۷ - فصل فی ان الاستواء معقول والکیفیة مجهول / Section 7 - The Chapter on: Establishing is Comprehensible and the Modality is Unknown

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حدیقة الحقیقه و شریعة الطریقه / Hadiqat al-Haqiqah (The Walled Garden of Truth)

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بخش ۷ - فصل فی ان الاستواء معقول والکیفیة مجهول / Section 7 - The Chapter on: 'Establishing' is Comprehensible and the Modality is Unknown

Original content

آن یکی رجل گفته آن یک ید
بیهده گفته ها ببرده ز حد

وآن دگر اصبعین و نقل و نزول
گفته و آمده به راه حلول

وان دگر استواء عرش و سریر
کرده در علم خویشتن تقدیر

یکی از جهل گفته قعد و جلس
بسته بر گردن از خیال جرس

وجه گفته یکی دگر قدمین
کس نگفته ورا که مطلب این

زین همه گفته قال و قیل آمد
حال کوران و حال پیل آمد

جل ذکره منزه از چه و چون
انبیا را شده جگرها خون

عقل را زین حدیث پی کردند
علما را علوم طی کردند

همه بر عجز خود شدند مقر
وای آنکو به جهل گشت مصر

متشابه بخوان در او ماویز
وز خیالات بیهده بگریز

آنچه نص است جمله آمنا
وآنچه اخبار نیز سلمنا

English translation

One has spoken of a 'foot' (rijl), another of a 'hand' (yad), Carrying vain speech beyond all bounds. Another has spoken of 'two fingers' (isba'ayn), movement (naql), and descent (nuzul), And has entered the path of incarnationism (hulul). Another has estimated in his own imagination The establishing (istiwa) upon the Throne (arsh) and the seat (sarir). One out of ignorance has said 'He sat' (qa'ada) and 'He sat down' (jalasa), Binding a bell around his own neck with his fancy. Another has spoken of the 'face' (wajh), and another of the 'two feet' (qadamayn); No one has said to him: 'This is not the meaning!' From all this talk came mere disputes and clamor; It became like the state of the blind men and the elephant. Exalted is His remembrance, transcendent above 'how' and 'why'; The hearts of the prophets have bled because of this. Reason was hamstrung by this discourse, And the sciences of the scholars were folded up. All confessed to their own incapacity; Woe to him who obstinately persisted in his ignorance! Read these as allegorical verses (mutashabih) and do not cling to them; And flee from vain imaginations. Whatever is explicit text (nass), say: 'We believe in it' (Amana); And whatever is traditional reports (akhbar), say: 'We submit to it' (Sallamna).

Updated 2026-07-02

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Ganjoor

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