ما نبودیم و تقاضامان نبود ** لطف تو ناگفته‌‌ی ما می‌‌شنود

ما نبودیم و تقاضامان نبود ** لطف تو ناگفته‌‌ی ما می‌‌شنود 610

We were not, and there was no demand on our part, (yet) thy grace was hearkening to our unspoken prayer (and calling us into existence).”

نقش باشد پیش نقاش و قلم ** عاجز و بسته چو کودک در شکم‌‌

Before the painter and the brush the picture is helpless and bound like a child in the womb.

پیش قدرت خلق جمله بارگه ** عاجزان چون پیش سوزن کارگه‌‌

Before Omnipotence all the people of the (Divine) court of audience (the world) are as helpless as the (embroiderer's) fabric before the needle.

گاه نقشش دیو و گه آدم کند ** گاه نقشش شادی و گه غم کند

Now He makes the picture thereon (one of) the Devil, now (of) Adam; now He makes the picture thereon (one of) joy, now (one of) grief.

دست نه تا دست جنباند به دفع ** نطق نه تا دم زند در ضر و نفع‌‌

There is no power (to any one) that he should move a hand in defence; no (right of) speech, that he should utter a word concerning injury or benefit.

تو ز قرآن باز خوان تفسیر بیت ** گفت ایزد ما رميت إذ رمیت‌‌ 615

Recite from the Qur’án the interpretation of (i.e. a text which interprets) the (preceding) verse: God said, Thou didst not throw when thou threwest.

گر بپرانیم تیر آن نه ز ماست ** ما کمان و تیر اندازش خداست‌‌

If we let fly an arrow, that (action) is not from us: we are (only) the bow, and the shooter of the arrow is God.

این نه جبر این معنی جباری است ** ذکر جباری برای زاری است‌‌

This is not jabr (compulsion); it is the meaning of jabbárí (almightiness): the mention of almightiness is for the sake of (inspiring us with) humility.

زاری ما شد دلیل اضطرار ** خجلت ما شد دلیل اختیار

Our humility is evidence of necessity, (but) our sense of guilt is evidence of freewill.

گر نبودی اختیار این شرم چیست ** وین دریغ و خجلت و آزرم چیست‌‌

If there were not freewill, what is this shame? And what is this sorrow and guilty confusion and abashment?

زجر استادان و شاگردان چراست ** خاطر از تدبیرها گردان چراست‌‌ 620

Why is there chiding between pupils and masters? Why is the mind changing (so as to depart) from plans (already formed)?

ور تو گویی غافل است از جبر او ** ماه حق پنهان کند در ابر رو

And if you say that he (the assertor of free-will) takes no heed of the (Divine) compulsion, (and that) God's moon (majesty) hides its face (from him) in the cloud (of his own blindness),

هست این را خوش جواب ار بشنوی ** بگذری از کفر و در دین بگروی‌‌

There is a good answer to this; if you hearken, you will relinquish unbelief and incline towards the (true) religion.

حسرت و زاری گه بیماری است ** وقت بیماری همه بیداری است‌‌

Remorse and humility occur at the time of illness: the time of illness is wholly wakefulness (of conscience).

آن زمان که می‌‌شوی بیمار تو ** می‌‌کنی از جرم استغفار تو

At the time when you are becoming ill, you pray God to forgive your trespass;

می‌‌نماید بر تو زشتی گنه ** می‌‌کنی نیت که باز آیم به ره‌‌ 625

The foulness of your sin is shown to you, you resolve to come back to the (right) way;

عهد و پیمان می‌‌کنی که بعد از این ** جز که طاعت نبودم کار گزین‌‌

You make promises and vows that henceforth your chosen course (of action) will be nothing but obedience (to God):

پس یقین گشت این که بیماری ترا ** می‌‌ببخشد هوش و بیداری ترا

Therefore it has become certain that illness gives to you conscience and wakefulness.

پس بدان این اصل را ای اصل جو ** هر که را درد است او برده ست بو

Note, then, this principle, O thou that seekest the principle; every one who suffers pain has caught the scent (thereof):

هر که او بیدارتر پر دردتر ** هر که او آگاه‌‌تر رخ زردتر

The more wakeful any one is, the more full of suffering he is; the more aware (of God) he is, the paler he is in countenance.

گر ز جبرش آگهی زاریت کو ** بینش زنجیر جباریت کو 630

If you are aware of His jabr (compulsion), where is your humility? Where is your feeling of (being loaded with) the chain of His jabbárí (almightiness)?

بسته در زنجیر چون شادی کند ** کی اسیر حبس آزادی کند

How should one make merry who is bound in chains? When does the captive in prison behave like the man who is free?

ور تو می‌‌بینی که پایت بسته‌‌اند ** بر تو سرهنگان شه بنشسته‌‌اند

And if you consider that your foot is shackled (and that) the king's officers are sitting (as custodians) over you,

پس تو سرهنگی مکن با عاجزان ** ز آن که نبود طبع و خوی عاجز آن‌‌

Then do not act like an officer (tyrannously) towards the helpless, inasmuch as that is not the nature and habit of a helpless man.

چون تو جبر او نمی‌‌بینی مگو ** ور همی‌‌بینی نشان دید کو

Since you do not feel His compulsion, do not say (that you are compelled); and if you feel it, where is the sign of your feeling?