They all said: “O vizier, it is not disbelief: our words are not as the words of strangers.595
جمله گفتند ای وزیر انکار نیست ** گفت ما چون گفتن اغیار نیست
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.
اشک دیدهست از فراق تو دوان ** آه آه است از میان جان روان
A babe does not contend with its nurse, but it weeps, although it knows neither evil nor good.
طفل با دایه نه استیزد و لیک ** گرید او گر چه نه بد داند نه نیک
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 چون چنگیم و تو زخمه میزنی ** زاری از ما نی تو زاری میکنی
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 ناییم و نوا در ما ز تست ** ما چو کوهیم و صدا در ما ز تست
We are as pieces of chess (engaged) in victory and defeat: our victory and defeat is from thee, O thou whose qualities are comely!600
ما چو شطرنجیم اندر برد و مات ** برد و مات ما ز تست ای خوش صفات
Who are we, O thou soul of our souls, that we should remain in being beside thee?
ما که باشیم ای تو ما را جان جان ** تا که ما باشیم با تو در میان
We and our existences are (really) non-existences: thou art the absolute Being which manifests the perishable (causes phenomena to appear).
ما عدمهاییم و هستیهای ما ** تو وجود مطلقی فانی نما
We all are lions, but lions on a banner: because of the wind they are rushing onward from moment to moment.
ما همه شیران ولی شیر علم ** حملهشان از باد باشد دمبهدم
Their onward rush is visible, and the wind is unseen: may that which is unseen never fail!
حمله شان پیدا و ناپیداست باد ** آن که ناپیداست هرگز کم مباد
Our wind (that whereby we are moved) and our being are of thy gift; our whole existence is from thy bringing (us) into being.605
باد ما و بود ما از داد تست ** هستی ما جمله از ایجاد تست
Thou didst show the delightfulness of Being unto not-being, (after) thou hadst caused not-being to fall in love with thee.
لذت هستی نمودی نیست را ** عاشق خود کرده بودی نیست را
Take not away the delightfulness of thy bounty; take not away thy dessert and wine and wine-cup!
لذت انعام خود را وامگیر ** نقل و باده و جام خود را وامگیر
And if thou take it away, who will make inquiry of thee? How should the picture strive with the painter?
ور بگیری کیت جستجو کند ** نقش با نقاش چون نیرو کند
Do not look on us, do not fix thy gaze on us: look on thine own kindness and generosity.
منگر اندر ما، مکن در ما نظر ** اندر اکرام و سخای خود نگر
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).”610
ما نبودیم و تقاضامان نبود ** لطف تو ناگفتهی ما میشنود
Before the painter and the brush the picture is helpless and bound like a child in the womb.
نقش باشد پیش نقاش و قلم ** عاجز و بسته چو کودک در شکم
Before Omnipotence all the people of the (Divine) court of audience (the world) are as helpless as the (embroiderer's) fabric before the needle.
پیش قدرت خلق جمله بارگه ** عاجزان چون پیش سوزن کارگه
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.
گاه نقشش دیو و گه آدم کند ** گاه نقشش شادی و گه غم کند
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.
دست نه تا دست جنباند به دفع ** نطق نه تا دم زند در ضر و نفع
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.615
تو ز قرآن باز خوان تفسیر بیت ** گفت ایزد ما رميت إذ رمیت
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.
گر بپرانیم تیر آن نه ز ماست ** ما کمان و تیر اندازش خداست
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.
این نه جبر این معنی جباری است ** ذکر جباری برای زاری است
Our humility is evidence of necessity, (but) our sense of guilt is evidence of freewill.
زاری ما شد دلیل اضطرار ** خجلت ما شد دلیل اختیار
If there were not freewill, what is this shame? And what is this sorrow and guilty confusion and abashment?
گر نبودی اختیار این شرم چیست ** وین دریغ و خجلت و آزرم چیست