And cry, ‘O God, why dost not Thou learn from this bountiful Khwája how to keep (Thy) slave?
کای خدا زین خواجه‌ی صاحب منن ** چون نیاموزی تو بنده داشتن
O God, let this ra’ís (high dignitary) and chosen (minister) of our king teach Thee how to care for Thy slave.’
بنده پروردن بیاموز ای خدا ** زین رئیس و اختیار شاه ما
He (the dervish) was needy and naked and without food: (’twas) in winter (and) he was trembling exceedingly from the (cold) air.
بود محتاج و برهنه و بی‌نوا ** در زمستان لرز لرزان از هوا
That man (who was) beside himself (with cold and hunger) committed an impertinence: from grossness (of disposition) he displayed an (impious) audacity.3170
انبساطی کرد آن از خود بری ** جراتی بنمود او از لمتری
He relied on the thousands (infinite number) of (God's) gifts, saying (to himself) that the gnostic has become God's boon-companion.
اعتمادش بر هزاران موهبت ** که ندیم حق شد اهل معرفت
If the king's boon-companion take a liberty, (yet) do not thou behave so, who hast not the same support.
گر ندیم شاه گستاخی کند ** تو مکن آنک نداری آن سند
God gave the waist, and the waist is better than the belt: if any one give (thee) a tiara, (yet) He gave the head (that bears it).
حق میان داد و میان به از کمر ** گر کسی تاجی دهد او داد سر
(The dervish continued his reproaches) till a certain day when the king accused the Khwája (of dishonesty) and bound him hand and foot,
تا یکی روزی که شاه آن خواجه را ** متهم کرد و ببستش دست و پا
(While) he put those slaves to the rack, saying, ‘Show (to me) at once the Khwája's buried treasure;3175
آن غلامان را شکنجه می‌نمود ** که دفینه‌ی خواجه بنمایید زود
Tell me his secret; O ye rascals, or I will cut your throats and (cut out) your tongues.’
سر او با من بگویید ای خسان ** ورنه برم از شما حلق و لسان
He tortured them during a (whole) month: (’twas) the rack, torment, and anguish by day and by night.
مدت یک ماهشان تعذیب کرد ** روز و شب اشکنجه و افشار و درد
He rent them to pieces, but from their anxiety (for their master) not one slave betrayed the Khwája's secret.
پاره پاره کردشان و یک غلام ** راز خواجه وا نگفت از اهتمام
A voice from Heaven said to him (the dervish) in his dream, ‘O sir, do thou also learn how to be a slave, and (then) come (to Me).’
گفتش اندر خواب هاتف کای کیا ** بنده بودن هم بیاموز و بیا
O you who have torn the coats of the (spiritual) Josephs, know that it is your own fault if the wolf tear you.3180
ای دریده پوستین یوسفان ** گر بدرد گرگت آن از خویش دان
Wear, all the year round, (a garment) of that (cloth) which you are weaving; eat and drink, all the year round, of that (crop) which you are sowing.
زانک می‌بافی همه‌ساله بپوش ** زانک می‌کاری همه ساله بنوش
These continual pangs (which you are suffering) are (the effect of) your own action: this is the meaning of ‘the Pen has dried,’
فعل تست این غصه‌های دم به دم ** این بود معنی قد جف القلم
(Namely, that God says), ‘My Law (Sunna) does not turn aside from rectitude: good shall befall the good, evil the evil.’
که نگردد سنت ما از رشد ** نیک را نیکی بود بد راست بد
Beware, do (good) works, for Solomon is alive: so long as you are a devil, his sword is cutting;
کار کن هین که سلیمان زنده است ** تا تو دیوی تیغ او برنده است
When he (the devil) becomes an angel, he is safe from the sword and has no dread of Solomon.3185
چون فرشته گشته از تیغ آمنیست ** از سلیمان هیچ او را خوف نیست
His (Solomon's) sway is over the devil, not (over) the angel: pain is on the earth, not above the sky.
حکم او بر دیو باشد نه ملک ** رنج در خاکست نه فوق فلک
Abandon this Necessitarianism, which is very empty (of good), in order that you may know what is the inmost secret of Necessity.
ترک کن این جبر را که بس تهیست ** تا بدانی سر سر جبر چیست
Abandon this Necessitarianism of the idle party, in order that you may gain knowledge of the Necessity that is (dear) as the soul.
ترک کن این جبر جمع منبلان ** تا خبر یابی از آن جبر چو جان
Abandon the state of being loved (by men) and adopt the practice of loving (God), O you who think that you are excellent and pre-eminent.
ترک معشوقی کن و کن عاشقی ** ای گمان برده که خوب و فایقی
O you who really are more silent than Night, how long will you seek a purchaser for your words?3190
ای که در معنی ز شب خامش‌تری ** گفت خود را چند جویی مشتری
They (your hearers) nod their heads in your presence for (the purpose of assenting to) you: your time is wasted in the passionate desire of (attracting) them.
سر بجنبانند پیشت بهر تو ** رفت در سودای ایشان دهر تو
You say to me, ‘Don't indulge in envy,’ (but) how should any one feel envy in consequence of losing naught?
تو مرا گویی حسد اندر مپیچ ** چه حسد آرد کسی از فوت هیچ
O impudent man, instruction given to the worthless is like drawing a little design on a clod of earth.
هست تعلیم خسان ای چشم‌شوخ ** هم‌چو نقش خرد کردن بر کلوخ
Instruct thyself in love (of God) and (spiritual) insight; for that is like a design (engraved) on a solid mass of stone.
خویش را تعلیم کن عشق و نظر ** که آن بود چون نقش فی جرم الحجر
Your own self is the (only) pupil that is (really) faithful to you: (all) the others perish: where will you seek them, where?3195
نفس تو با تست شاگرد وفا ** غیر فانی شد کجا جویی کجا
In order that you may make others erudite and eminent, you are making yourself evil-natured and empty (of true knowledge).
تا کنی مر غیر را حبر و سنی ** خویش را بدخو و خالی می‌کنی
(But) when your heart is united with that Eden (of Reality), hark, speak on, and be not afraid of becoming empty.
متصل چون شد دلت با آن عدن ** هین بگو مهراس از خالی شدن
Hence the (Divine) command, ‘Speak!’ came to him (the Prophet), saying, ‘O righteous one, it will not fail: this is an (infinite) ocean.’
امر قل زین آمدش کای راستین ** کم نخواهد شد بگو دریاست این
(God said), ‘Be ye silent,’ that is, ‘do not waste your water in idle talk, for the orchard is dry-lipped (thirsty).’
انصتوا یعنی که آبت را بلاغ ** هین تلف کم کن که لب‌خشکست باغ
This discourse hath no end, O father: leave this discourse and consider the end.3200
این سخن پایان ندارد ای پدر ** این سخن را ترک کن پایان نگر
I am not jealous that they (your pupils) stand (listening) in your presence: they are (really) mocking you, they are not lovers.
غیرتم آید که پیشت بیستند ** بر تو می‌خندند عاشق نیستند
Behold your (true) lovers behind the veil of the (Divine) Bounty, crying aloud for you continually.
عاشقانت در پس پرده‌ی کرم ** بهر تو نعره‌زنان بین دم بدم
Be the lover of those unseen lovers: do not cherish the lovers who last (no more than) five days;
عاشق آن عاشقان غیب باش ** عاشقان پنج روزه کم تراش
For they have devoured you by means of a (great) deceit and attraction (exerted upon you), and during (many) years you have never seen a grain (of profit) from them.
که بخوردندت ز خدعه و جذبه‌ای ** سالها زیشان ندیدی حبه‌ای
How long will you set up a show on the public road? You are footsore (with travel), and no desire (of yours) has been fulfilled.3205
چند هنگامه نهی بر راه عام ** گام خستی بر نیامد هیچ کام
When you enjoy good health all of them are your friends and comrades, (but) in the hour of pain and sorrow where is any familiar friend but God?
وقت صحت جمله یارند و حریف ** وقت درد و غم به جز حق کو الیف
In the hour of eye-ache or toothache will any one take your hand (to help) except Him who comes at the cry of distress?
وقت درد چشم و دندان هیچ کس ** دست تو گیرد به جز فریاد رس
Therefore (always) recollect that sickness and pain: take warning (from it), like Ayáz from that sheepskin jacket.
پس همان درد و مرض را یاد دار ** چون ایاز از پوستین کن اعتبار
Your experience of pain is the sheepskin jacket which Ayáz took into his hand.”
پوستین آن حالت درد توست ** که گرفتست آن ایاز آن را به دست
How the Necessitarian infidel again replied to the Sunní who was inviting him to accept Islam and abandon his belief in Necessity, and how the debate was prolonged on both sides; for this difficult and controversial matter cannot be decided except by the real love that has no further interest in it—“and that is God's grace: He bestows it on whom He pleases.”
باز جواب گفتن آن کافر جبری آن سنی را کی باسلامش دعوت می‌کرد و به ترک اعتقاد جبرش دعوت می‌کرد و دراز شدن مناظره از طرفین کی ماده‌ی اشکال و جواب را نبرد الا عشق حقیقی کی او را پروای آن نماند و ذلک فضل الله یتیه من یشاء
The Necessitarian infidel began his reply, by which that eloquent man (the Sunní) was confounded;3210
کافر جبری جواب آغاز کرد ** که از آن حیران شد آن منطیق مرد
But if I relate all those answers and questions, I shall be unable to get on with this Discourse.
لیک گر من آن جوابات و سال ** جمله را گویم بمانم زین مقال
We have things of greater importance to say, whereby your understanding will obtain a better clue.
زان مهم‌تر گفتنیها هستمان ** که بدان فهم تو به یابد نشان
We have told (only) a little of that disputation, O fierce debater, (but) from a little (part) the principle of the whole is evident.
اندکی گفتیم زان بحث ای عتل ** ز اندکی پیدا بود قانون کل
Similarly, there is a disputation, (which will continue) till mankind are raised from the dead, between the Necessitarians and the partisans of (absolute) Freewill.
هم‌چنین بحثست تا حشر بشر ** در میان جبری و اهل قدر
If he (the disputant of either party) had been incapable of refuting his adversary, their (respective) doctrines would have fallen out of sight (would have failed to maintain themselves),3215
گر فرو ماندی ز دفع خصم خویش ** مذهب ایشان بر افتادی ز پیش
Since (in that case) they (the disputants) would not have had the means of escape (which consists) in replying (to their opponents), they would therefore have recoiled from the way of perdition (from their erroneous doctrines);
چون برون‌شوشان نبودی در جواب ** پس رمیدندی از آن راه تباب