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1
618-642

  • 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

  • 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)? 630
  • گر ز جبرش آگهی زاریت کو ** بینش زنجیر جباریت کو

  • How should one make merry who is bound in chains? When does the captive in prison behave like the man who is free?
  • بسته در زنجیر چون شادی کند ** کی اسیر حبس آزادی کند

  • And if you consider that your foot is shackled (and that) the king's officers are sitting (as custodians) over you,
  • ور تو می‌‌بینی که پایت بسته‌‌اند ** بر تو سرهنگان شه بنشسته‌‌اند

  • Then do not act like an officer (tyrannously) towards the helpless, inasmuch as that is not the nature and habit of a helpless man.
  • پس تو سرهنگی مکن با عاجزان ** ز آن که نبود طبع و خوی عاجز آن‌‌

  • 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?
  • چون تو جبر او نمی‌‌بینی مگو ** ور همی‌‌بینی نشان دید کو

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

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

  • 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 در کار دنیا جبری‌‌اند ** کافران در کار عقبی جبری‌‌اند

  • 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,
  • انبیا را کار عقبی اختیار ** جاهلان را کار دنیا اختیار

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

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

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

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

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