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
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
The vizier cried out from within, “O disciples, be this made known to you from me,
آن وزیر از اندرون آواز داد ** کای مریدان از من این معلوم باد
That Jesus hath given me a such-like message: ‘Be separated from all friends and kinsfolk.
که مرا عیسی چنین پیغام کرد ** کز همه یاران و خویشان باش فرد
Set thy face to the wall, sit alone, and choose to be secluded even from thine own existence.’645
روی در دیوار کن تنها نشین ** وز وجود خویش هم خلوت گزین
After this there is no permission (for me) to speak; after this I have nothing to do with talk.
بعد از این دستوری گفتار نیست ** بعد از این با گفت و گویم کار نیست
Farewell, O friends! I am dead: I have carried my belongings up to the Fourth Heaven,
الوداع ای دوستان من مردهام ** رخت بر چارم فلک بر بردهام
In order that beneath the fiery sphere I may not burn like firewood in woe and perdition,
تا به زیر چرخ ناری چون حطب ** من نسوزم در عنا و در عطب
(But) henceforth may sit beside Jesus at the top of the Fourth Heaven.”
پهلوی عیسی نشینم بعد از این ** بر فراز آسمان چارمین
How the vizier appointed each one of the amírs separately as his successor.
ولی عهد ساختن وزیر هر یک امیر را جدا جدا
And then he summoned those amírs one by one and conversed with each (of them) alone.650
و آن گهانی آن امیران را بخواند ** یک به یک تنها به هر یک حرف راند
He said to each one, “In the religion of Jesus thou art the vicar of God and my khalífa (vicegerent),
گفت هر یک را به دین عیسوی ** نایب حق و خلیفهی من توی
And those other amírs are thy followers: Jesus hath made all of them thy assistants.
و آن امیران دگر اتباع تو ** کرد عیسی جمله را اشیاع تو
Any amír who lifts his neck (in rebellion), seize him and either kill him or hold him captive;
هر امیری کو کشید گردن بگیر ** یا بکش یا خود همیدارش اسیر
But do not declare this whilst I am alive: do not seek this supreme authority until I am dead.
لیک تا من زندهام این وامگو ** تا نمیرم این ریاست را مجو
Until I am dead, do not reveal this: do not lay claim to sovereignty and dominion.655
تا نمیرم من تو این پیدا مکن ** دعوی شاهی و استیلا مکن
Here is this scroll and the ordinances of the Messiah: recite them distinctly, one by one, to his people.”
اینک این طومار و احکام مسیح ** یک به یک بر خوان تو بر امت فصیح
Thus he spoke to each amír separately, (saying), “There is no vicar in the religion of God except thee.”
هر امیری را چنین گفت او جدا ** نیست نایب جز تو در دین خدا
He honoured each, one by one, (in this way): whatever he said to that (amír) he also said to this.
هر یکی را کرد او یک یک عزیز ** هر چه آن را گفت این را گفت نیز
To each he gave one scroll: every one was purposely the contrary of the other.
هر یکی را او یکی طومار داد ** هر یکی ضد دگر بود المراد
The text of those scrolls was diverse; all were (different), like the letters from alif to yá.660
جملگی طومارها بد مختلف ** چون حروف آن جمله از یا تا الف
The rule (laid down) in this scroll was contrary to the rule in that: we have already explained (the nature of) this contradiction.
حکم این طومار ضد حکم آن ** پیش از این کردیم این ضد را بیان