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5
2971-3020

  • کس نگوید سنگ را دیر آمدی  ** یا که چوبا تو چرا بر من زدی 
  • Nobody says to a stone, ‘Thou hast come late’ or (to a stick), ‘Why didst thou strike a blow at me, O stick?’
  • این چنین واجستها مجبور را  ** کس بگوید یا زند معذور را 
  • Will any one address demands like these to a person who is compelled, or strike a person who is excused (from complying with them)?
  • امر و نهی و خشم و تشریف و عتاب  ** نیست جز مختار را ای پاک‌جیب 
  • Command and prohibition and anger and conferment of honour and (bestowal of) rebuke concern him (only) who possesses the power of choice, O pure-bosomed one.
  • اختیاری هست در ظلم و ستم  ** من ازین شیطان و نفس این خواستم 
  • There is (such) a power of choice in regard to injustice and wrong-doing: this (is what) I meant by this Devil and carnal soul.
  • اختیار اندر درونت ساکنست  ** تا ندید او یوسفی کف را نخست  2975
  • The power of choice resides in your inward part, (but) it does not wound its hand till it sees a Joseph.
  • اختیار و داعیه در نفس بود  ** روش دید آنگه پر و بالی گشود 
  • The power of choice and the instinct (to choose) were (latent) in the soul: (when) it beheld his (Joseph's) face, then it spread wings and pinions (to fly towards him).
  • سگ بخفته اختیارش گشته گم  ** چون شکنبه دید جنبانید دم 
  • When the dog is asleep its power of choice is lost, (but) when it sees the tripe it wags its tail.
  • اسپ هم حو حو کند چون دید جو  ** چون بجنبد گوشت گربه کرد مو 
  • A horse, too, whinnies when he sees barley, and when the meat is moved, the cat miauls.
  • دیدن آمد جنبش آن اختیار  ** هم‌چو نفخی ز آتش انگیزد شرار 
  • Sight (of the desired object) is the means of moving the power of choice (to exert itself), just as a blowing (of breath) raises sparks from the fire.
  • پس بجنبد اختیارت چون بلیس  ** شد دلاله آردت پیغام ویس  2980
  • Therefore your power of choice is moved (to action) when Iblís becomes a go-between (dallála) and brings (to you) a message from Wís.
  • چونک مطلوبی برین کس عرضه کرد  ** اختیار خفته بگشاید نورد 
  • When he presents an object of desire to this person (who possesses the power of choice), the sleeping power unrolls itself (begins to move towards that object);
  • وآن فرشته خیرها بر رغم دیو  ** عرضه دارد می‌کند در دل غریو 
  • And (on the other hand), in despite of the Devil, the Angel presents (to you) good objects (of desire) and makes an outcry in your heart,
  • تا بجنبد اختیار خیر تو  ** زانک پیش از عرضه خفتست این دو خو 
  • In order that your power to choose the good may be moved (to action); for, before presentation, these two dispositions (towards good or evil) are asleep.
  • پس فرشته و دیو گشته عرضه‌دار  ** بهر تحریک عروق اختیار 
  • So the Angel and the Devil have become presenters (of good or evil objects of desire) for the purpose of setting the power of choice in motion.
  • می‌شود ز الهامها و وسوسه  ** اختیار خیر و شرت ده کسه  2985
  • Your power to choose good or evil is increased tenfold by inspirations (of the Angel) and suggestions (of the Devil).
  • وقت تحلیل نماز ای با نمک  ** زان سلام آورد باید بر ملک 
  • Hence, when thy ritual prayer is finished, O excellent man, it behoves thee to offer a salutation to the Angels,
  • که ز الهام و دعای خوبتان  ** اختیار این نمازم شد روان 
  • Saying, ‘Through your goodly inspiration and incitement, my power to choose this ritual prayer was set going.’
  • باز از بعد گنه لعنت کنی  ** بر بلیس ایرا کزویی منحنی 
  • Again, after (having committed) sin thou wilt curse Iblís, because through him thou art inclined (to wards sin).
  • این دو ضد عرضه کننده‌ت در سرار  ** در حجاب غیب آمد عرضه‌دار 
  • These two adversaries are making offers to thee in secret and presenting (objects of desire) in the (state of phenomenal existence which is a) curtain over the Unseen.
  • چونک پرده‌ی غیب برخیزد ز پیش  ** تو ببینی روی دلالان خویش  2990
  • When the curtain over the Unseen is raised from before thee, thou wilt behold the faces of thy (two) brokers,
  • وآن سخنشان وا شناسی بی‌گزند  ** که آن سخن‌گویان نهان اینها بدند 
  • And from their words wilt recognise without trouble that these were they who spoke (to thee) invisibly.
  • دیو گوید ای اسیر طبع و تن  ** عرضه می‌کردم نکردم زور من 
  • The Devil will say, ‘O thou who art a captive to thy (sensual) nature and body, I was (only) presenting to thee (objects of desire): I did not force (them upon thee).’
  • وآن فرشته گویدت من گفتمت  ** که ازین شادی فزون گردد غمت 
  • And the Angel will say, ‘I told thee that thy sorrow would be increased in consequence of this (sensual) joy.
  • آن فلان روزت نگفتم من چنان  ** که از آن سویست ره سوی جنان 
  • Did not I tell thee on such and such a day that the way to Paradise is in that (spiritual) direction?
  • ما محب جان و روح افزای تو  ** ساجدان مخلص بابای تو  2995
  • (That) we are lovers of thy soul and fosterers of thy spirit and sincere worshippers of thy Father?
  • این زمانت خدمتی هم می‌کنیم  ** سوی مخدومی صلایت می‌زنیم 
  • (That) at this time also we are serving thee and inviting thee (to advance) towards sovereignty?
  • آن گره بابات را بوده عدی  ** در خطاب اسجدوا کرده ابا 
  • (And that) that party (the Devils) were thy Father's enemies who refused to obey the (Divine) command, Worship (Adam)?
  • آن گرفتی آن ما انداختی  ** حق خدمتهای ما نشناختی 
  • Thou didst accept that (offer made by them), thou didst reject ours: thou didst not acknowledge the debt (of gratitude) due for our services.
  • این زمان ما را و ایشان را عیان  ** در نگر بشناس از لحن و بیان 
  • Now look on us and them in clear view, and recognise (each party) by voice and speech.’
  • نیم شب چون بشنوی رازی ز دوست  ** چون سخن گوید سحر دانی که اوست  3000
  • If you hear a secret from a friend at midnight, you will know that it was he when he speaks (to you again) at dawn;
  • ور دو کس در شب خبر آرد ترا  ** روز از گفتن شناسی هر دو را 
  • And if two persons bring news to you in the night, you will recognise both of them in the daytime by their (manner of) speaking.
  • بانگ شیر و بانگ سگ در شب رسید  ** صورت هر دو ز تاریکی ندید 
  • (If) during the night the sound of a lion and the sound of a dog have come (into some one's ear) and he has not seen their forms on account of the darkness,
  • روز شد چون باز در بانگ آمدند  ** پس شناسدشان ز بانگ آن هوشمند 
  • When day breaks and they begin to make (the same) sound again, the intelligent (hearer) will know them by the sound (which they make).
  • مخلص این که دیو و روح عرضه‌دار  ** هر دو هستند از تتمه‌ی اختیار 
  • The upshot is this, that both the Devil and the (angelic) Spirit who present (objects of desire to us) exist for the purpose of completing (actualising) the power of choice.
  • اختیاری هست در ما ناپدید  ** چون دو مطلب دید آید در مزید  3005
  • There is an invisible power of choice within us; when it sees two (alternative) objects of desire it waxes strong.
  • اوستادان کودکان را می‌زنند  ** آن ادب سنگ سیه را کی کنند 
  • Teachers beat (school-)children: how should they inflict that correction upon a black stone?
  • هیچ گویی سنگ را فردا بیا  ** ور نیایی من دهم بد را سزا 
  • Do you ever say to a stone, ‘Come to-morrow; and if you don't come, I will give your bad behaviour the punishment it deserves’?
  • هیچ عاقل مر کلوخی را زند  ** هیچ با سنگی عتابی کس کند 
  • Does any reasonable man strike a brickbat? Does any one reprove a stone?
  • در خرد جبر از قدر رسواترست  ** زانک جبری حس خود را منکرست 
  • In (the eyes of) reason, Necessitarianism (jabr) is more shameful than the doctrine of (absolute) Free-will (qadar), because the Necessitarian is denying his own (inward) sense.
  • منکر حس نیست آن مرد قدر  ** فعل حق حسی نباشد ای پسر  3010
  • The man who holds the doctrine of (absolute) free-will does not deny his (inward) sense; the action of God (which he denies) is not apprehended by sense, O son.’
  • منکر فعل خداوند جلیل  ** هست در انکار مدلول دلیل 
  • He who denies the action of the Almighty Lord is (virtually) denying Him who is indicated by the indication.
  • آن بگوید دود هست و نار نی  ** نور شمعی بی ز شمعی روشنی 
  • That one (the believer in absolute Free-will) says, ‘There is smoke, but no fire; there is candle-light without any resplendent candle’;
  • وین همی‌بیند معین نار را  ** نیست می‌گوید پی انکار را 
  • And this one (the Necessitarian) sees the fire plainly, (but) for the sake of denial he says it does not exist.
  • جامه‌اش سوزد بگوید نار نیست  ** جامه‌اش دوزد بگوید تار نیست 
  • It burns his raiment, (yet) he says, ‘There is no fire’; it (the thread) stitches his raiment, (yet) he says, ‘There is no thread.’
  • پس تسفسط آمد این دعوی جبر  ** لاجرم بدتر بود زین رو ز گبر  3015
  • Hence this doctrine of Necessity is Sophisticism (Scepticism): consequently he (the Necessitarian), from this point of view, is worse than the infidel (believer in absolute Free-will).
  • گبر گوید هست عالم نیست رب  ** یا ربی گوید که نبود مستحب 
  • The infidel says, ‘The world exists, (but) there is no Lord’: he says that (the invocation) ‘O my Lord!’ is not to be approved.
  • این همی گوید جهان خود نیست هیچ  ** هسته سوفسطایی اندر پیچ پیچ 
  • This one (the Necessitarian) says, ‘The world is really naught’: the Sophist (Sceptic) is in a tangle (of error).
  • جمله‌ی عالم مقر در اختیار  ** امر و نهی این میار و آن بیار 
  • The whole world acknowledges (the reality of) the power of choice: (the proof is) their commanding and forbidding (each other)—‘Bring this and do not bring that!’
  • او همی گوید که امر و نهی لاست  ** اختیاری نیست این جمله خطاست 
  • He (the Necessitarian) says that commanding and forbidding are naught and that there is no power of choice. All this (doctrine) is erroneous.
  • حس را حیوان مقرست ای رفیق  ** لیک ادراک دلیل آمد دقیق  3020
  • Animals (too) acknowledge (the reality of) the (inward) sense, O comrade, but it is a subtle (difficult) matter to apprehend the proof (of this).