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596-645

  • اشک دیده‌‌ست از فراق تو دوان ** آه آه است از میان جان روان‌‌
  • The tears of our eyes are running because of our separation from thee; sigh after sigh is going (up) from the midst of our souls.

  • طفل با دایه نه استیزد و لیک ** گرید او گر چه نه بد داند نه نیک‌‌
  • A babe does not contend with its nurse, but it weeps, although it knows neither evil nor good.

  • ما چون چنگیم و تو زخمه می‌‌زنی ** زاری از ما نی تو زاری می‌‌کنی‌‌
  • We are as the harp and thou art striking (it with) the plectrum (playing on it): the lamentation is not from us, it is thou that art making lamentation.

  • ما چو ناییم و نوا در ما ز تست ** ما چو کوهیم و صدا در ما ز تست‌‌
  • We are as the flute, and the music in us is from thee; we are as the mountain, and the echo in us is from thee.

  • ما چو شطرنجیم اندر برد و مات ** برد و مات ما ز تست ای خوش صفات‌‌ 600
  • We are as pieces of chess (engaged) in victory and defeat: our victory and defeat is from thee, O thou whose qualities are comely!

  • ما که باشیم ای تو ما را جان جان ** تا که ما باشیم با تو در میان‌‌
  • Who are we, O thou soul of our souls, that we should remain in being beside thee?

  • ما عدمهاییم و هستیهای ما ** تو وجود مطلقی فانی نما
  • We and our existences are (really) non-existences: thou art the absolute Being which manifests the perishable (causes phenomena to appear).

  • ما همه شیران ولی شیر علم ** حمله‌‌شان از باد باشد دم‌‌به‌‌دم‌‌
  • We all are lions, but lions on a banner: because of the wind they are rushing onward from moment to moment.

  • حمله شان پیدا و ناپیداست باد ** آن که ناپیداست هرگز کم مباد
  • Their onward rush is visible, and the wind is unseen: may that which is unseen never fail!

  • باد ما و بود ما از داد تست ** هستی ما جمله از ایجاد تست‌‌ 605
  • Our wind (that whereby we are moved) and our being are of thy gift; our whole existence is from thy bringing (us) into being.

  • لذت هستی نمودی نیست را ** عاشق خود کرده بودی نیست را
  • Thou didst show the delightfulness of Being unto not-being, (after) thou hadst caused not-being to fall in love with thee.

  • لذت انعام خود را وامگیر ** نقل و باده و جام خود را وامگیر
  • Take not away the delightfulness of thy bounty; take not away thy dessert and wine and wine-cup!

  • ور بگیری کیت جستجو کند ** نقش با نقاش چون نیرو کند
  • And if thou take it away, who will make inquiry of thee? How should the picture strive with the painter?

  • منگر اندر ما، مکن در ما نظر ** اندر اکرام و سخای خود نگر
  • Do not look on us, do not fix thy gaze on us: look on thine own kindness and generosity.

  • 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?

  • در هر آن کاری که میل استت بدان ** قدرت خود را همی‌‌بینی عیان‌‌ 635
  • In every act for which you have inclination, you are clearly conscious of your power (to perform it),

  • و اندر آن کاری که میلت نیست ** و خواست خویش را جبری کنی کاین از خداست‌‌
  • (But) in the act for which you have no inclination and desire, you make yourself a necessitarian, saying, “This is from God.”

  • انبیا در کار دنیا جبری‌‌اند ** کافران در کار عقبی جبری‌‌اند
  • The prophets are necessitarians in regard to the works of this world, (while) the infidels are necessitarians in regard to the works of the next world.

  • انبیا را کار عقبی اختیار ** جاهلان را کار دنیا اختیار
  • To the prophets the works of the next world are (a matter of) freewill; to the foolish the works of this world are (a matter of) freewill,

  • ز آن که هر مرغی به سوی جنس خویش ** می‌‌پرد او در پس و جان پیش پیش‌‌
  • Because every bird flies to its own congener: it (follows) behind, and its spirit (goes) before, (leading it on).

  • کافران چون جنس سجین آمدند ** سجن دنیا را خوش آیین آمدند 640
  • Inasmuch as the infidels were congeners of Sijjn (Hell), they were well-disposed to the prison (sijn) of this world.

  • انبیا چون جنس علیین بدند ** سوی علیین جان و دل شدند
  • Inasmuch as the prophets were congeners of ‘Illiyyín (Heaven), they went towards the ‘Illiyyín of spirit and heart.

  • این سخن پایان ندارد لیک ما ** باز گوییم آن تمامی قصه را
  • This discourse hath no end, but let us (now) relate the story to its completion.

  • نومید کردن وزیر مریدان را از رفض خلوت
  • How the vizier made the disciples lose hope of his abandoning seclusion.

  • آن وزیر از اندرون آواز داد ** کای مریدان از من این معلوم باد
  • The vizier cried out from within, “O disciples, be this made known to you from me,

  • که مرا عیسی چنین پیغام کرد ** کز همه یاران و خویشان باش فرد
  • That Jesus hath given me a such-like message: ‘Be separated from all friends and kinsfolk.

  • روی در دیوار کن تنها نشین ** وز وجود خویش هم خلوت گزین‌‌ 645
  • Set thy face to the wall, sit alone, and choose to be secluded even from thine own existence.’