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1
1480-1504

  • Consider both the action of God and our action. Regard our action as existent. This is manifest. 1480
  • کرد حق و کرد ما هر دو ببین ** کرد ما را هست دان پیداست این‌‌

  • If the action of created beings be not in the midst (obviously existent), then say not to any one, “Why have you acted thus?
  • گر نباشد فعل خلق اندر میان ** پس مگو کس را چرا کردی چنان‌‌

  • The creative act of God brings our actions into existence: our actions are the effects of the creative act of God.
  • خلق حق افعال ما را موجد است ** فعل ما آثار خلق ایزد است‌‌

  • A rational being perceives either the letter (the outer sign) or the (inner) purpose (the spirit): how should he comprehend two accidents at once?
  • ناطقی یا حرف بیند یا غرض ** کی شود یک دم محیط دو عرض‌‌

  • If he goes (turns his mind) to the spirit, he becomes unheedful of the letter: no eye sees forward and backward at the same moment.
  • گر به معنی رفت شد غافل ز حرف ** پیش و پس یک دم نبیند هیچ طرف‌‌

  • At the time when you look in front, how at the same time can you look behind you? Recognise this. 1485
  • آن زمان که پیش بینی آن زمان ** تو پس خود کی ببینی این بدان‌‌

  • Inasmuch as the soul does not comprehend (both) the letter and the spirit, how should the soul be the creator of them both?
  • چون محیط حرف و معنی نیست جان ** چون بود جان خالق این هر دوان‌‌

  • O son, (only) God comprehends all: the (one) action does not hinder Him from the other action.
  • حق محیط جمله آمد ای پسر ** وا ندارد کارش از کار دگر

  • Satan said Because Thou hast seduced me: the vile Devil concealed his own act.
  • گفت شیطان که بما أغویتنی ** کرد فعل خود نهان دیو دنی‌‌

  • Adam said We have done wrong unto ourselves: he was not, like us, unheedful of the action of God.
  • گفت آدم که ظلمنا نفسنا ** او ز فعل حق نبد غافل چو ما

  • From respect he concealed it (the action of God) in (regard to) the sin: by casting the sin upon himself he ate fruit (was blessed). 1490
  • در گنه او از ادب پنهانش کرد ** ز آن گنه بر خود زدن او بر بخورد

  • After his repentance, He (God) said to him, “O Adam, did not I create in thee that sin and (those) tribulations?
  • بعد توبه گفتش ای آدم نه من ** آفریدم در تو آن جرم و محن‌‌

  • Was it not My foreordainment and destiny? How didst thou conceal that at the time of excusing thyself?”
  • نه که تقدیر و قضای من بد آن ** چون به وقت عذر کردی آن نهان‌‌

  • He (Adam) said, “I was afraid, (so) I did not let respect go (did not fail to observe due respect).” He (God) said, “I too have observed it towards thee.”
  • گفت ترسیدم ادب نگذاشتم ** گفت هم من پاس آنت داشتم‌‌

  • Whoever brings reverence gets reverence (in return): whoever brings sugar eats almond-cake.
  • هر که آرد حرمت او حرمت برد ** هر که آرد قند لوزینه خورد

  • For whom are the good women? For the good men. Make thy friend pleased (with thee); offend (him) and see (what will happen). 1495
  • طیبات از بهر که للطیبین ** یار را خوش کن برنجان و ببین‌‌

  • O heart, bring (forward) a parable for the sake of (illustrating) a difference, that thou mayst know (what distinguishes) compulsion from freewill.
  • یک مثال ای دل پی فرقی بیار ** تا بدانی جبر را از اختیار

  • (Take the case of) a hand that is shaking from (morbid or involuntary) tremor and (the case of) a person whose hand you cause to shake (by knocking it away) from its place.
  • دست کان لرزان بود از ارتعاش ** و آن که دستی را تو لرزانی ز جاش‌‌

  • Know that both (these) movements are created by God, but it is impossible to compare the latter with the former.
  • هر دو جنبش آفریده‌‌ی حق شناس ** لیک نتوان کرد این با آن قیاس‌‌

  • You are sorry for having caused it (his hand) to shake: when did you see the man afflicted with (a morbid) tremor (to be) sorry?
  • ز آن پشیمانی که لرزانیدی‌‌اش ** مرتعش را کی پشیمان دیدی‌‌اش‌‌

  • This is the intellectual quest— (but) what (sort of) intellect is that ingenious one? (The object of its quest is) perchance (by its means) a man of weak understanding may find his way to that place (gain some idea of the truth). 1500
  • بحث عقل است این چه عقل آن حیله‌‌گر ** تا ضعیفی ره برد آن جا مگر

  • (Yet) the intellectual quest, though it be (fine as) pearls and coral, is other than the spiritual quest.
  • بحث عقلی گر در و مرجان بود ** آن دگر باشد که بحث جان بود

  • The spiritual quest is on another plane: the spiritual wine has another consistency.
  • بحث جان اندر مقامی دیگر است ** باده‌‌ی جان را قوامی دیگر است‌‌

  • At the time when the intellectual quest was in keeping (with the circumstances), this ‘Umar was intimate with Bu ’l-Hakam,
  • آن زمان که بحث عقلی ساز بود ** این عمر با بو الحکم هم راز بود

  • (But) when ‘Umar went away from intellect towards spirit, Bu ’l-Hakam became Bú Jahl (the father of ignorance) in the case of that (spiritual quest).
  • چون عمر از عقل آمد سوی جان ** بو الحکم بو جهل شد در حکم آن‌‌