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5
2913-2962

  • He replied, “If God will, I shall become a true believer; and if He increase His grace, I shall become possessed of intuitive faith.”
  • گفت اگر خواهد خدا مومن شوم  ** ور فزاید فضل هم موقن شوم 

  • He (the Moslem) said, “God wills thy true belief, in order that thy spirit may be delivered from the hand (power) of Hell;
  • گفت می‌خواهد خدا ایمان تو  ** تا رهد از دست دوزخ جان تو 

  • But thy ill-omened carnal soul and the wicked Devil are dragging thee towards infidelity and the fire-temple.” 2915
  • لیک نفس نحس و آن شیطان زشت  ** می‌کشندت سوی کفران و کنشت 

  • He replied, “O reasonable man, since they are predominant I shall (necessarily) be on the side of the stronger.
  • گفت ای منصف چو ایشان غالب‌اند  ** یار او باشم که باشد زورمند 

  • I can side (only) with him who is predominant: I (must) fall in the direction to which the predominant one is pulling (me).
  • یار آن تانم بدن کو غالبست  ** آن طرف افتم که غالب جاذبست 

  • Since (according to thy assertion) God was desiring of me a firm belief (in Islam), what is the use of His desire when He does not succeed (in attaining His object)?
  • چون خدا می‌خواست از من صدق زفت  ** خواست او چه سود چون پیشش نرفت 

  • The carnal soul and the Devil have carried their will to success, while that act of (Divine) favour has been defeated and pulverised.
  • نفس و شیطان خواست خود را پیش برد  ** وآن عنایت قهر گشت و خرد و مرد 

  • (’Tis as if) thou hadst built a palace and pavilion and erected therein a hundred beautiful (ornamental) designs, 2920
  • تو یکی قصر و سرایی ساختی  ** اندرو صد نقش خوش افراختی 

  • And desired that that goodly place should be a mosque— and (then) some one else had come and made it a Christian monastery;
  • خواستی مسجد بود آن جای خیر  ** دیگری آمد مر آن را ساخت دیر 

  • Or (as if) thou hadst woven a piece of linen cloth, in order deftly to make it a coat for some one to wear,
  • یا تو بافیدی یکی کرباس تا  ** خوش بسازی بهر پوشیدن قبا 

  • And (when) thou wert desiring (it to be) a coat, a rival, from (motives of) hostility, made the linen stuff into a pair of trousers in spite of thee.
  • تو قبا می‌خواستی خصم از نبرد  ** رغم تو کرباس را شلوار کرد 

  • What resource has the linen, my dear friend, but to submit to the purpose of the one who is predominant?
  • چاره کرباس چه بود جان من ** جز زبون رای آن غالب شدن

  • (Since) he (the owner of the cloth) is reduced to submission, what is the crime of this linen? Who is he that is not dominated by the predominant? 2925
  • او زبون شد جرم این کرباس چیست  ** آنک او مغلوب غالب نیست کیست 

  • When some one has forced his way in against his (the householder's) will and planted a thornbush in his property and house,
  • چون کسی بی‌خواست او بر وی براند  ** خاربن در ملک و خانه‌ی او نشاند 

  • The master of the house is humiliated because such a shabbiness (abasement) is inflicted on him.
  • صاحب خانه بدین خواری بود  ** که چنین بر وی خلاقت می‌رود 

  • I too, though I am fresh and new, would become shabby (abased) through being associated with such a contemptible person.
  • هم خلق گردم من ار تازه و نوم  ** چونک یار این چنین خواری شوم 

  • Since the will of the carnal soul is besought for help, ’tis mockery (to say) that whatever God wills shall come to pass.
  • چونک خواه نفس آمد مستعان  ** تسخر آمد ایش شاء الله کان 

  • (Even) if I am a disgrace to the Magians or am an infidel, I am not such (a miscreant) as to think this of God, 2930
  • من اگر ننگ مغان یا کافرم  ** آن نیم که بر خدا این ظن برم 

  • That any one should seek to exercise authority in His kingdom against His will and in spite of Him,
  • که کسی ناخواه او و رغم او  ** گردد اندر ملکت او حکم جو 

  • And thus should occupy His kingdom, so that the Creator of the breath dare not breathe a word (in opposition),
  • ملکت او را فرو گیرد چنین  ** که نیارد دم زدن دم آفرین 

  • (And that though) He wishes to repel him and must needs (do so), (yet) the Devil at every moment is increasing His anxiety.
  • دفع او می‌خواهد و می‌بایدش  ** دیو هر دم غصه می‌افزایدش 

  • (On this hypothesis) I must worship the Devil, inasmuch as he is predominant in every assembly,
  • بنده‌ی این دیو می‌باید شدن  ** چونک غالب اوست در هر انجمن 

  • Lest the Devil take vengeance on me—and then in that case how can the Gracious (God) lend me a (helping) hand? 2935
  • تا مبادا کین کشد شیطان ز من  ** پس چه دستم گیرد آنجا ذوالمنن 

  • That which he (the Devil) wills, his desire (therein) is fulfilled: by whom (except him) shall my affairs be restored to prosperity?
  • آنک او خواهد مراد او شود  ** از کی کار من دگر نیکو شود 

  • Parable of the Devil at the door of the Merciful God.
  • مثل شیطان بر در رحمان 

  • God forfend! Whatsoever God wills shall come to pass. He is the Ruler over the worlds of space and non-spatiality.
  • حاش لله ایش شاء الله کان  ** حاکم آمد در مکان و لامکان 

  • Without His command no one in His kingdom shall add (so much as) the tip of a single hair.
  • هیچ کس در ملک او بی‌امر او  ** در نیفزاید سر یک تای مو 

  • The kingdom is His kingdom, the command is His: that Devil of His is the meanest dog at His door.
  • ملک ملک اوست فرمان آن او  ** کمترین سگ بر در آن شیطان او 

  • If a Turcoman's dog is lying at the door (of the tent), with his face and head resting on the threshold, 2940
  • ترکمان را گر سگی باشد به در  ** بر درش بنهاده باشد رو و سر 

  • (Though) the children of the house keep pulling his tail, he will be humble (submissive) in the children's hands.
  • کودکان خانه دمش می‌کشند  ** باشد اندر دست طفلان خوارمند 

  • If, however, a stranger pass by, he (the dog) will rush at him like a fierce lion;
  • باز اگر بیگانه‌ای معبر کند  ** حمله بر وی هم‌چو شیر نر کند 

  • For he is hard on the unbelievers: to a friend he is (as) the rose, to an enemy as the thorn.
  • که اشداء علی الکفار شد  ** با ولی گل با عدو چون خار شد 

  • He has become so faithful and vigilant on account of the tutmáj broth that the Turcoman has given him.
  • ز آب تتماجی که دادش ترکمان  ** آنچنان وافی شدست و پاسبان 

  • The dog, then, namely the Devil, whom God causes to exist and in whom He creates a hundred thoughts and cunning plans, 2945
  • پس سگ شیطان که حق هستش کند  ** اندرو صد فکرت و حیلت تند 

  • And whom He feeds with (men's) honours, so that he takes away the honour of the virtuous and the wicked—
  • آب روها را غذای او کند  ** تا برد او آب روی نیک و بد 

  • (For) the honour of the populace is the tutmáj broth by which the Devil-dog is fed—
  • این تتماجست آب روی عام  ** که سگ شیطان از آن یابد طعام 

  • Tell me, how should not his soul be devoted to the (Divine) decree at the door of the tent of Omnipotence?
  • بر در خرگاه قدرت جان او  ** چون نباشد حکم را قربان بگو 

  • Troop on troop of obedient and rebellious (devils), like the dog (of the Seven Sleepers) spreading his fore-paws on the threshold,
  • گله گله از مرید و از مرید  ** چون سگ باسط ذراعی بالوصید 

  • Are (stationed) like dogs at the door of the Cave of the Godhead, (eagerly) seeking the (Divine) command with every particle (of their bodies), and with every nerve agog (to hear the command), 2950
  • بر در کهف الوهیت چو سگ  ** ذره ذره امرجو بر جسته رگ 

  • (Namely), ‘O Devil-dog, inflict tribulation in order that (thou mayst see) how these creatures (of Mine) set foot on this Way.
  • ای سگ دیو امتحان می‌کن که تا  ** چون درین ره می‌نهند این خلق پا 

  • Continually rush (at them), prevent (them from advancing), and look to see who (among them) is female (weak) in respect of sincerity, and who is male (strong).’
  • حمله می‌کن منع می‌کن می‌نگر  ** تا که باشد ماده اندر صدق و نر 

  • For what purpose, then, is (the cry), ‘I take refuge (with God)’ when the Dog in his arrogance has run swiftly (to the attack)?
  • پس اعوذ از بهر چه باشد چو سگ  ** گشته باشد از ترفع تیزتگ 

  • This (cry), ‘I take refuge,’ is (as though you should say), ‘O Turcoman of Khitá, call thy dog off and leave the way clear,
  • این اعوذ آنست کای ترک خطا  ** بانگ بر زن بر سگت ره بر گشا 

  • That I may come to the door of thy tent and beg what I need from thy bounty and high estate.’ 2955
  • تا بیایم بر در خرگاه تو  ** حاجتی خواهم ز جود و جاه تو 

  • When the Turcoman is incapable of (restraining) the dog's fury, this (expression), ‘I take refuge,’ and this cry of distress are improper (inadmissible),
  • چونک ترک از سطوت سگ عاجزست  ** این اعوذ و این فغان ناجایزست 

  • (Since) the Turcoman too will say, ‘I take refuge from the dog; for I too am helpless against the dog in my home.
  • ترک هم گوید اعوذ از سگ که من  ** هم ز سگ در مانده‌ام اندر وطن 

  • Thou canst not come to this door, nor can I go forth from the door.’
  • تو نمی‌یاری برین در آمدن  ** من نمی‌آرم ز در بیرون شدن 

  • Now dust be on the head of the Turcoman and the stranger-guest, since one dog binds the necks of (subjugates) them both!
  • خاک اکنون بر سر ترک و قنق  ** که یکی سگ هر دو را بندد عنق 

  • God forfend! (If) the Turcoman utter a shout, what of the dog? (Even) a fierce lion would (be terrified and) vomit blood.” 2960
  • حاش لله ترک بانگی بر زند  ** سگ چه باشد شیر نر خون قی کند 

  • O thou who hast called thyself “the Lion of God,” for (many) years thou hast been powerless against a dog.
  • ای که خود را شیر یزدان خوانده‌ای  ** سالها شد با سگی در مانده‌ای 

  • How should this dog hunt on thy behalf when thou hast manifestly become a prey to the dog?
  • چون کند این سگ برای تو شکار  ** چون شکار سگ شدستی آشکار 

  • The reply of the Sunní (orthodox) believer to the Necessitarian infidel, and the proof by which he established the power of choice possessed by (every) servant of God. The Sunna is a road trodden by the feet of the prophets, on whom be peace. On the right hand of that road lies the desert of Necessity (jabr), where he (the Necessitarian) regards himself as having no power of choice and denies the (Divine) command and prohibition and employs (false) interpretation (ta’wíl); and from the (Divine) command and prohibition being denied there necessarily follows the denial of Paradise, since Paradise is the reward of those who obey the (Divine) command, while Hell is the reward of those who disobey it. I will not state to what else it ultimately leads: an indication is enough for the wise. And on the left hand of that road lies the desert of Freewill (qadar), where he (who holds that doctrine) regards the power of the Creator as overcome by the power of the creatures; and thence arise the corruptions (vicious opinions) which have been enumerated (above) by the Magian who was a Necessitarian.
  • جواب گفتن مومن سنی کافر جبری را و در اثبات اختیار بنده دلیل گفتن سنت راهی باشد کوفته‌ی اقدام انبیا علیهم‌ السلام بر یمین آن راه بیابان جبر کی خود را اختیار نبیند و امر و نهی را منکر شود و تاویل کند و از منکر شدن امر و نهی لازم آید انکار بهشت کی جزای مطیعان امرست و دوزخ جزای مخالفان امر و دیگر نگویم بچه انجامد کی العاقل تکفیه الاشاره و بر یسار آن راه بیابان قدرست کی قدرت خالق را مغلوب قدرت خلق داند و از آن آن فسادها زاید کی آن مغ جبری بر می‌شمرد