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1
605-629

  • 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

  • Why is there chiding between pupils and masters? Why is the mind changing (so as to depart) from plans (already formed)? 620
  • زجر استادان و شاگردان چراست ** خاطر از تدبیرها گردان چراست‌‌

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

  • There is a good answer to this; if you hearken, you will relinquish unbelief and incline towards the (true) religion.
  • هست این را خوش جواب ار بشنوی ** بگذری از کفر و در دین بگروی‌‌

  • Remorse and humility occur at the time of illness: the time of illness is wholly wakefulness (of conscience).
  • حسرت و زاری گه بیماری است ** وقت بیماری همه بیداری است‌‌

  • At the time when you are becoming ill, you pray God to forgive your trespass;
  • آن زمان که می‌‌شوی بیمار تو ** می‌‌کنی از جرم استغفار تو

  • The foulness of your sin is shown to you, you resolve to come back to the (right) way; 625
  • می‌‌نماید بر تو زشتی گنه ** می‌‌کنی نیت که باز آیم به ره‌‌

  • You make promises and vows that henceforth your chosen course (of action) will be nothing but obedience (to God):
  • عهد و پیمان می‌‌کنی که بعد از این ** جز که طاعت نبودم کار گزین‌‌

  • Therefore it has become certain that illness gives to you conscience and wakefulness.
  • پس یقین گشت این که بیماری ترا ** می‌‌ببخشد هوش و بیداری ترا

  • Note, then, this principle, O thou that seekest the principle; every one who suffers pain has caught the scent (thereof):
  • پس بدان این اصل را ای اصل جو ** هر که را درد است او برده ست بو

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