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1
615-664

  • 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.’

  • بعد از این دستوری گفتار نیست ** بعد از این با گفت و گویم کار نیست‌‌
  • After this there is no permission (for me) to speak; after this I have nothing to do with talk.

  • الوداع ای دوستان من مرده‌‌ام ** رخت بر چارم فلک بر برده‌‌ام‌‌
  • Farewell, O friends! I am dead: I have carried my belongings up to the Fourth Heaven,

  • تا به زیر چرخ ناری چون حطب ** من نسوزم در عنا و در عطب‌‌
  • In order that beneath the fiery sphere I may not burn like firewood in woe and perdition,

  • پهلوی عیسی نشینم بعد از این ** بر فراز آسمان چارمین‌‌
  • (But) henceforth may sit beside Jesus at the top of the Fourth Heaven.”

  • ولی عهد ساختن وزیر هر یک امیر را جدا جدا
  • How the vizier appointed each one of the amírs separately as his successor.

  • و آن گهانی آن امیران را بخواند ** یک به یک تنها به هر یک حرف راند 650
  • And then he summoned those amírs one by one and conversed with each (of them) alone.

  • گفت هر یک را به دین عیسوی ** نایب حق و خلیفه‌‌ی من توی‌‌
  • He said to each one, “In the religion of Jesus thou art the vicar of God and my khalífa (vicegerent),

  • و آن امیران دگر اتباع تو ** کرد عیسی جمله را اشیاع تو
  • And those other amírs are thy followers: Jesus hath made all of them thy assistants.

  • هر امیری کو کشید گردن بگیر ** یا بکش یا خود همی‌‌دارش اسیر
  • Any amír who lifts his neck (in rebellion), seize him and either kill him or hold him captive;

  • لیک تا من زنده‌‌ام این وامگو ** تا نمیرم این ریاست را مجو
  • But do not declare this whilst I am alive: do not seek this supreme authority until I am dead.

  • تا نمیرم من تو این پیدا مکن ** دعوی شاهی و استیلا مکن‌‌ 655
  • Until I am dead, do not reveal this: do not lay claim to sovereignty and dominion.

  • اینک این طومار و احکام مسیح ** یک به یک بر خوان تو بر امت فصیح‌‌
  • Here is this scroll and the ordinances of the Messiah: recite them distinctly, one by one, to his people.”

  • هر امیری را چنین گفت او جدا ** نیست نایب جز تو در دین خدا
  • Thus he spoke to each amír separately, (saying), “There is no vicar in the religion of God except thee.”

  • هر یکی را کرد او یک یک عزیز ** هر چه آن را گفت این را گفت نیز
  • He honoured each, one by one, (in this way): whatever he said to that (amír) he also said to this.

  • هر یکی را او یکی طومار داد ** هر یکی ضد دگر بود المراد
  • To each he gave one scroll: every one was purposely the contrary of the other.

  • جملگی طومارها بد مختلف ** چون حروف آن جمله از یا تا الف‌‌ 660
  • The text of those scrolls was diverse; all were (different), like the letters from alif to yá.

  • حکم این طومار ضد حکم آن ** پیش از این کردیم این ضد را بیان‌‌
  • The rule (laid down) in this scroll was contrary to the rule in that: we have already explained (the nature of) this contradiction.

  • کشتن وزیر خویشتن را در خلوت
  • How the vizier killed himself in seclusion.

  • بعد از آن چل روز دیگر در ببست ** خویش کشت و از وجود خود برست‌‌
  • After that, he shut the door for other forty days (and then) killed himself and escaped from his existence.

  • چون که خلق از مرگ او آگاه شد ** بر سر گورش قیامت‌‌گاه شد
  • When the people learned of his death, there came to pass at his grave the scene of the Resurrection.

  • خلق چندان جمع شد بر گور او ** موکنان جامه دران در شور او
  • So great a multitude gathered at his grave, tearing their hair, rending their garments in wild grief for him,