But, for the most part, He lets the execution (of His will) follow the course of causation, in order that a seeker may be able to pursue the object of his desire.
لیک اغلب بر سبب راند نفاذ ** تا بداند طالبی جستن مراد
When there is no cause, what way should the seeker pursue? Therefore he must have a visible cause in the way (that he is pursuing).1550
چون سبب نبود چه ره جوید مرید ** پس سبب در راه می‌باید بدید
These causes are veils on the eyes, for not every eye is worthy of (contemplating) His work.
این سببها بر نظرها پرده‌هاست ** که نه هر دیدار صنعش را سزاست
An eye that can penetrate the cause is needed to extirpate (these) veils from root and bottom,
دیده‌ای باید سبب سوراخ کن ** تا حجب را بر کند از بیخ و بن
So that it may behold the Causer in (the world of) non-spatiality and regard exertion and earnings and shops as (mere) nonsense.
تا مسبب بیند اندر لامکان ** هرزه داند جهد و اکساب و دکان
Everything good or evil comes from the Causer: causes and means, O father, are naught
از مسبب می‌رسد هر خیر و شر ** نیست اسباب و وسایط ای پدر
But a phantom that has materialised on the King's highway in order that the period of heedlessness (the reign of ignorance) may endure for some (little) time.1555
جز خیالی منعقد بر شاه‌راه ** تا بماند دور غفلت چند گاه
On the beginning of the creation of the body of Adam, on whom be peace, when He (God) commanded Gabriel, on whom be peace, saying, “Go, take a handful of clay from this Earth,” or according to another relation, “Take a handful from every region.”
در ابتدای خلقت جسم آدم علیه‌السلام کی جبرئیل علیه‌السلام را اشارت کرد کی برو از زمین مشتی خاک برگیر و به روایتی از هر نواحی مشت مشت بر گیر
When the Maker willed to bring Man into existence for the purpose of probation with good and evil,
چونک صانع خواست ایجاد بشر ** از برای ابتلای خیر و شر
He commanded Gabriel the true, saying, “Go, take a handful of clay from the Earth as a pledge.”
جبرئیل صدق را فرمود رو ** مشت خاکی از زمین بستان گرو
He girt his loins and came to the Earth, that he might execute the command of the Lord of created beings.
او میان بست و بیامد تا زمین ** تا گزارد امر رب‌العالمین
That obedient one moved his hand towards the Earth: the Earth withdrew herself and was afraid.
دست سوی خاک برد آن متمر ** خاک خود را در کشید و شد حذر
Then the Earth loosed her tongue and made supplication, saying, “For the sake of the reverence due to the unique Creator,1560
پس زبان بگشاد خاک و لابه کرد ** کز برای حرمت خلاق فرد
Take leave of me and go! Spare my life! Go, turn aside from me the reins of thy white steed!
ترک من گو و برو جانم ببخش ** رو بتاب از من عنان خنگ رخش
For God's sake, leave me and do not plunge me into the troubles of (moral) obligation and danger.
در کشاکشهای تکلیف و خطر ** بهر لله هل مرا اندر مبر
(I beseech thee) for the sake of the favour by which God chose thee out and revealed to thee the knowledge (written) in the Universal Tablet,
بهر آن لطفی که حقت بر گزید ** کرد بر تو علم لوح کل پدید
So that thou hast become the teacher of the Angels and art conversing with God continually;
تا ملایک را معلم آمدی ** دایما با حق مکلم آمدی
For thou wilt be the messenger sent to the prophets: thou art the life of the inspired spirit, not (the life) of the body.1565
که سفیر انبیا خواهی بدن ** تو حیات جان وحیی نی بدن
Thou (ever) hadst superiority over Seraphiel because he is the body's life, (while) thou art the spirit's.
بر سرافیلت فضیلت بود از آن ** کو حیات تن بود تو آن جان
The blast of his trumpet is (producing) the growth of bodies; thy breath is (producing) the growth of the single heart.
بانگ صورش نشات تن‌ها بود ** نفخ تو نشو دل یکتا بود
The life of the heart is the soul of the soul of the body: therefore thy gift is superior to his.
جان جان تن حیات دل بود ** پس ز دادش داد تو فاضل بود
Again, Michael gives the sustenance (proper) for the body, (but) thy labour gives the sustenance (proper) for the illumined heart.
باز میکائیل رزق تن دهد ** سعی تو رزق دل روشن دهد
He has filled his skirt with gifts (of sustenance dispensed) by measure, (but) thy gifts of sustenance are immeasurable.1570
او بداد کیل پر کردست ذیل ** داد رزق تو نمی‌گنجد به کیل
Moreover, thou art better than Azrael the tyrannous and enraged, even as (Divine) Mercy is prior to Wrath.
هم ز عزرائیل با قهر و عطب ** تو بهی چون سبق رحمت بر غضب
These four (Angels) are the bearers of the (Divine) Throne, and thou (art their) king: thou art the best of all of the four from being (spiritually) awake.
حامل عرش این چهارند و تو شاه ** بهترین هر چهاری ز انتباه
On the Day of the (Last) Congregation thou wilt see that its bearers are eight: at that time also thou wilt be the most excellent of its eight (bearers).”
روز محشر هشت بینی حاملانش ** هم تو باشی افضل هشت آن زمانش