Then He will give you hints (for the understanding) of mysteries, He will remove the burden from you and give you (spiritual) authority.935
پس اشارتهای اسرارت دهد ** بار بر دارد ز تو کارت دهد
Do you bear (His burden)? He will cause you to be borne (aloft). Do you receive (His commands)? He will cause you to be received (into His favour).
حاملی محمول گرداند ترا ** قابلی مقبول گرداند ترا
If you accept His command, you will become the spokesman (thereof); if you seek union (with Him), thereafter you will become united.
قابل امر ویی قایل شوی ** وصل جویی بعد از آن واصل شوی
Freewill is the endeavour to thank (God) for His beneficence: your necessitarianism is the denial of that beneficence.
سعی شکر نعمتش قدرت بود ** جبر تو انکار آن نعمت بود
Thanksgiving for the power (of acting freely) increases your power; necessitarianism takes the (Divine) gift (of freewill) out of your hand.
شکر قدرت قدرتت افزون کند ** جبر نعمت از کفت بیرون کند
Your necessitarianism is (like) sleeping on the road: do not sleep! Sleep not, until you see the gate and the threshold!940
جبر تو خفتن بود در ره مخسب ** تا نبینی آن در و درگه مخسب
Beware! do not sleep, O inconsiderate sluggard, save underneath that fruit-laden tree,
هان مخسب ای جبری بیاعتبار ** جز به زیر آن درخت میوهدار
So that every moment the wind may shake the boughs and shower upon the sleeper (spiritual) dessert and provision for the journey.
تا که شاخ افشان کند هر لحظه باد ** بر سر خفته بریزد نقل و زاد
(How absurd) to be a necessitarian and sleep amidst highwaymen! How should the untimely bird receive quarter?
جبر و خفتن در میان ره زنان ** مرغ بیهنگام کی یابد امان
And if you turn up your nose at His signs, you deem (yourself) a man, but when you consider (more deeply), you are (only) a woman.
ور اشارتهاش را بینی زنی ** مرد پنداری و چون بینی زنی
This measure of understanding which you possess is lost: a head from which the understanding flies away,945
این قدر عقلی که داری گم شود ** سر که عقل از وی بپرد دم شود
Because ingratitude is wickedness and disgrace and brings the ingrate to the bottom of Hell-fire.
ز آن که بیشکری بود شوم و شنار ** میبرد بیشکر را در قعر نار
If you are putting trust in God, put trust (in Him) as regards (your) work: sow (the seed), then rely upon the Almighty.”
گر توکل میکنی در کار کن ** کشت کن پس تکیه بر جبار کن
How the beasts once more asserted the superiority of trust in God to exertion.
باز ترجیح نهادن نخجیران توکل را بر جهد
They all lifted up their voices (to dispute) with him, saying, “Those covetous ones who sowed (the seed of) means,
جمله با وی بانگها برداشتند ** کان حریصان که سببها کاشتند
Myriads on myriads of men and women—why, then, did they remain deprived of fortune?
صد هزار اندر هزار از مرد و زن ** پس چرا محروم ماندند از زمن
From the beginning of the world myriads of generations have opened a hundred mouths, like dragons:950
صد هزاران قرن ز آغاز جهان ** همچو اژدرها گشاده صد دهان
Those clever people devised plots (of such power) that the mountain thereby was torn up from its foundation.
مکرها کردند آن دانا گروه ** که ز بن بر کنده شد ز آن مکر کوه
The Glorious (God) described their plots (when He said): (though their guile be such) that the tops of the mountains might be moved thereby.
کرد وصف مکرهاشان ذو الجلال ** لتزول منه اقلال الجبال
(But) except the portion which came to pass (was predestined) in eternity, nothing showed its face (accrued to them) from their hunting and doing.
جز که آن قسمت که رفت اندر ازل ** روی ننمود از شکار و از عمل
They all fell from (failed in) plan and act: the acts and decrees of the Maker remained.
جمله افتادند از تدبیر و کار ** ماند کار و حکمهای کردگار
O illustrious one, do not regard work as aught but a name! O cunning one, think not that exertion is aught but a vain fancy!”955
کسب جز نامی مدان ای نامدار ** جهد جز وهمی مپندار ای عیار
How ‘Azrá‘íl (Azrael) looked at a certain man, and how that man fled to the palace of Solomon; and setting forth the superiority of trust in God to exertion and the uselessness of the latter.
نگریستن عزراییل بر مردی و گریختن آن مرد در سرای سلیمان و تقریر ترجیح توکل بر جهد و قلت فایدهی جهد
One forenoon a freeborn (noble) man arrived and ran into Solomon's hall of justice,
زاد مردی چاشتگاهی در رسید ** در سرا عدل سلیمان در دوید
His countenance pale with anguish and both lips blue. Then Solomon said, “Good sir, what is the matter?”
رویش از غم زرد و هر دو لب کبود ** پس سلیمان گفت ای خواجه چه بود
He replied, “Azrael cast on me such a look, so full of wrath and hate.”
گفت عزراییل در من این چنین ** یک نظر انداخت پر از خشم و کین
“Come,” said the king, “what (boon) do you desire now? Ask (it)!” “O protector of my life,” said he, “command the wind,
گفت هین اکنون چه میخواهی بخواه ** گفت فرما باد را ای جان پناه