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4
1392-1416

  • The colour is Thy colour: Thou art my dyer, Thou art the origin of my sin and bane and brand.”
  • رنگ رنگ تست صباغم توی ** اصل جرم و آفت و داغم توی

  • Beware! Recite (the text) because Thou hast seduced me, in order that you may not become a necessitarian and may not weave untruth.
  • هین بخوان رب بما اغویتنی ** تا نگردی جبری و کژ کم تنی

  • How long will you leap up the tree of necessitarianism and lay your free-will aside,
  • بر درخت جبر تا کی بر جهی ** اختیار خویش را یک‌سو نهی

  • Like that Iblís and his progeny, (engaged) in battle and argument with God? 1395
  • هم‌چو آن ابلیس و ذریات او ** با خدا در جنگ و اندر گفت و گو

  • How should there be compulsion when you are trailing your skirt (sweeping along) into sin with such complacence?
  • چون بود اکراه با چندان خوشی ** که تو در عصیان همی دامن کشی

  • Does any one under compulsion walk so complacently? Does any one, having lost his way’, go dancing (gleefully) like that?
  • آن‌چنان خوش کس رود در مکرهی ** کس چنان رقصان دود در گم‌رهی

  • You were fighting like twenty men (to prevail) in the matter concerning which those others were giving you good advice.
  • بیست مرده جنگ می‌کردی در آن ** کت همی‌دادند پند آن دیگران

  • You said, “This is right and this is the only (approved) way: how should any one but a nobody (worthless person) rail at me?”
  • که صواب اینست و راه اینست و بس ** کی زند طعنه مرا جز هیچ‌کس

  • How should one who is compelled speak thus? How should one who has lost his way wrangle like this? 1400
  • کی چنین گوید کسی کو مکر هست ** چون چنین جنگد کسی کو بی‌رهست

  • Whatever your fleshly soul desires, you have free-will (in regard to that); whatever your reason desires, you plead necessity (as an excuse for rejecting it).
  • هر چه نفست خواست داری اختیار ** هر چه عقلت خواست آری اضطرار

  • He that is blessed and familiar (with spiritual mysteries) knows that intelligence is of Iblís, while love is of Adam.
  • داند او کو نیک‌بخت و محرمست ** زیرکی ز ابلیس و عشق از آدمست

  • Intelligence is (like) swimming in the seas: he (the swimmer) is not saved: he is drowned at the end of the business.
  • زیرکی سباحی آمد در بحار ** کم رهد غرقست او پایان کار

  • Leave off swimming, let pride and enmity go: this is not a Jayhun (Oxus) or a (lesser) river, it is an ocean;
  • هل سباحت را رها کن کبر و کین ** نیست جیحون نیست جو دریاست این

  • And, moreover, (it is) the deep Ocean without refuge: it sweeps away the seven seas like straw. 1405
  • وانگهان دریای ژرف بی‌پناه ** در رباید هفت دریا را چو کاه

  • Love is as a ship for the elect: seldom is calamity (the result); for the most part it is deliverance.
  • عشق چون کشتی بود بهر خواص ** کم بود آفت بود اغلب خلاص

  • Sell intelligence and buy bewilderment: intelligence is opinion, while bewilderment is (immediate) vision.
  • زیرکی بفروش و حیرانی بخر ** زیرکی ظنست و حیرانی نظر

  • Sacrifice your understanding in the presence of Mustafá (Mohammed) say, “hasbiya ‘lláh, for God sufficeth me.”
  • عقل قربان کن به پیش مصطفی ** حسبی الله گو که الله‌ام کفی

  • Do not draw back your head from the ship (ark), like Kan‘án (Canaan), whom his intelligent soul deluded,
  • هم‌چو کنعان سر ز کشتی وا مکش ** که غرورش داد نفس زیرکش

  • Saying, “I will go up to the top of the lofty mountain: why must I bear gratitude (be under an obligation) to Noah?” 1410
  • که برآیم بر سر کوه مشید ** منت نوحم چرا باید کشید

  • How should you recoil from being grateful to him, O unrighteous one, when even God bears gratitude to him?
  • چون رمى از منتش اى بىرشد ** كه خدا هم منت او مىكشد

  • How should gratitude to him not be (as an obligation) on our souls, when God gives him words of thankful praise and gratitude?
  • چون رمی از منتش بر جان ما ** چونک شکر و منتش گوید خدا

  • What do you know (about his exalted state), O sack full of envy? Even God bears gratitude to him.
  • تو چه دانی ای غراره‌ی پر حسد ** منت او را خدا هم می‌کشد

  • Would that he (one like Kan‘án) had not learned to swim, so that he might have fixed his hope on Noah and the ark!
  • کاشکی او آشنا ناموختی ** تا طمع در نوح و کشتی دوختی

  • Would that, like a child, he had been ignorant of devices, so that, like children, he might have clung to his mother, 1415
  • کاش چون طفل از حیل جاهل بدی ** تا چو طفلان چنگ در مادر زدی

  • Or that he had not been filled with traditional knowledge, (but) had carried away from a saint the knowledge divinely revealed to the heart!
  • یا به علم نقل کم بودی ملی ** علم وحی دل ربودی از ولی