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5
2973-3022

  • 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.
  • امر و نهی و خشم و تشریف و عتاب  ** نیست جز مختار را ای پاک‌جیب 
  • 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.
  • اختیاری هست در ظلم و ستم  ** من ازین شیطان و نفس این خواستم 
  • The power of choice resides in your inward part, (but) it does not wound its hand till it sees a Joseph. 2975
  • اختیار اندر درونت ساکنست  ** تا ندید او یوسفی کف را نخست 
  • 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).
  • اختیار و داعیه در نفس بود  ** روش دید آنگه پر و بالی گشود 
  • When the dog is asleep its power of choice is lost, (but) when it sees the tripe it wags its tail.
  • سگ بخفته اختیارش گشته گم  ** چون شکنبه دید جنبانید دم 
  • A horse, too, whinnies when he sees barley, and when the meat is moved, the cat miauls.
  • اسپ هم حو حو کند چون دید جو  ** چون بجنبد گوشت گربه کرد مو 
  • 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.
  • دیدن آمد جنبش آن اختیار  ** هم‌چو نفخی ز آتش انگیزد شرار 
  • Therefore your power of choice is moved (to action) when Iblís becomes a go-between (dallála) and brings (to you) a message from Wís. 2980
  • پس بجنبد اختیارت چون بلیس  ** شد دلاله آردت پیغام ویس 
  • 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);
  • چونک مطلوبی برین کس عرضه کرد  ** اختیار خفته بگشاید نورد 
  • 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,
  • وآن فرشته خیرها بر رغم دیو  ** عرضه دارد می‌کند در دل غریو 
  • 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.
  • تا بجنبد اختیار خیر تو  ** زانک پیش از عرضه خفتست این دو خو 
  • 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.
  • پس فرشته و دیو گشته عرضه‌دار  ** بهر تحریک عروق اختیار 
  • Your power to choose good or evil is increased tenfold by inspirations (of the Angel) and suggestions (of the Devil). 2985
  • می‌شود ز الهامها و وسوسه  ** اختیار خیر و شرت ده کسه 
  • Hence, when thy ritual prayer is finished, O excellent man, it behoves thee to offer a salutation to the Angels,
  • وقت تحلیل نماز ای با نمک  ** زان سلام آورد باید بر ملک 
  • Saying, ‘Through your goodly inspiration and incitement, my power to choose this ritual prayer was set going.’
  • که ز الهام و دعای خوبتان  ** اختیار این نمازم شد روان 
  • Again, after (having committed) sin thou wilt curse Iblís, because through him thou art inclined (to wards sin).
  • باز از بعد گنه لعنت کنی  ** بر بلیس ایرا کزویی منحنی 
  • 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.
  • این دو ضد عرضه کننده‌ت در سرار  ** در حجاب غیب آمد عرضه‌دار 
  • When the curtain over the Unseen is raised from before thee, thou wilt behold the faces of thy (two) brokers, 2990
  • چونک پرده‌ی غیب برخیزد ز پیش  ** تو ببینی روی دلالان خویش 
  • And from their words wilt recognise without trouble that these were they who spoke (to thee) invisibly.
  • وآن سخنشان وا شناسی بی‌گزند  ** که آن سخن‌گویان نهان اینها بدند 
  • 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).’
  • دیو گوید ای اسیر طبع و تن  ** عرضه می‌کردم نکردم زور من 
  • And the Angel will say, ‘I told thee that thy sorrow would be increased in consequence of this (sensual) joy.
  • وآن فرشته گویدت من گفتمت  ** که ازین شادی فزون گردد غمت 
  • Did not I tell thee on such and such a day that the way to Paradise is in that (spiritual) direction?
  • آن فلان روزت نگفتم من چنان  ** که از آن سویست ره سوی جنان 
  • (That) we are lovers of thy soul and fosterers of thy spirit and sincere worshippers of thy Father? 2995
  • ما محب جان و روح افزای تو  ** ساجدان مخلص بابای تو 
  • (That) at this time also we are serving thee and inviting thee (to advance) towards sovereignty?
  • این زمانت خدمتی هم می‌کنیم  ** سوی مخدومی صلایت می‌زنیم 
  • (And that) that party (the Devils) were thy Father's enemies who refused to obey the (Divine) command, Worship (Adam)?
  • آن گره بابات را بوده عدی  ** در خطاب اسجدوا کرده ابا 
  • Thou didst accept that (offer made by them), thou didst reject ours: thou didst not acknowledge the debt (of gratitude) due for our services.
  • آن گرفتی آن ما انداختی  ** حق خدمتهای ما نشناختی 
  • Now look on us and them in clear view, and recognise (each party) by voice and speech.’
  • این زمان ما را و ایشان را عیان  ** در نگر بشناس از لحن و بیان 
  • 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; 3000
  • نیم شب چون بشنوی رازی ز دوست  ** چون سخن گوید سحر دانی که اوست 
  • 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.
  • ور دو کس در شب خبر آرد ترا  ** روز از گفتن شناسی هر دو را 
  • (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,
  • بانگ شیر و بانگ سگ در شب رسید  ** صورت هر دو ز تاریکی ندید 
  • When day breaks and they begin to make (the same) sound again, the intelligent (hearer) will know them by the sound (which they make).
  • روز شد چون باز در بانگ آمدند  ** پس شناسدشان ز بانگ آن هوشمند 
  • 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.
  • مخلص این که دیو و روح عرضه‌دار  ** هر دو هستند از تتمه‌ی اختیار 
  • There is an invisible power of choice within us; when it sees two (alternative) objects of desire it waxes strong. 3005
  • اختیاری هست در ما ناپدید  ** چون دو مطلب دید آید در مزید 
  • Teachers beat (school-)children: how should they inflict that correction upon a black stone?
  • اوستادان کودکان را می‌زنند  ** آن ادب سنگ سیه را کی کنند 
  • 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 گویی سنگ را فردا بیا  ** ور نیایی من دهم بد را سزا 
  • Does any reasonable man strike a brickbat? Does any one reprove a stone?
  • هیچ عاقل مر کلوخی را زند  ** هیچ با سنگی عتابی کس کند 
  • 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.
  • در خرد جبر از قدر رسواترست  ** زانک جبری حس خود را منکرست 
  • 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.’ 3010
  • منکر حس نیست آن مرد قدر  ** فعل حق حسی نباشد ای پسر 
  • He who denies the action of the Almighty Lord is (virtually) denying Him who is indicated by the indication.
  • منکر فعل خداوند جلیل  ** هست در انکار مدلول دلیل 
  • That one (the believer in absolute Free-will) says, ‘There is smoke, but no fire; there is candle-light without any resplendent candle’;
  • آن بگوید دود هست و نار نی  ** نور شمعی بی ز شمعی روشنی 
  • And this one (the Necessitarian) sees the fire plainly, (but) for the sake of denial he says it does not exist.
  • وین همی‌بیند معین نار را  ** نیست می‌گوید پی انکار را 
  • It burns his raiment, (yet) he says, ‘There is no fire’; it (the thread) stitches his raiment, (yet) he says, ‘There is no thread.’
  • جامه‌اش سوزد بگوید نار نیست  ** جامه‌اش دوزد بگوید تار نیست 
  • 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). 3015
  • پس تسفسط آمد این دعوی جبر  ** لاجرم بدتر بود زین رو ز گبر 
  • The infidel says, ‘The world exists, (but) there is no Lord’: he says that (the invocation) ‘O my Lord!’ is not to be approved.
  • گبر گوید هست عالم نیست رب  ** یا ربی گوید که نبود مستحب 
  • This one (the Necessitarian) says, ‘The world is really naught’: the Sophist (Sceptic) is in a tangle (of error).
  • این همی گوید جهان خود نیست هیچ  ** هسته سوفسطایی اندر پیچ پیچ 
  • 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!’
  • جمله‌ی عالم مقر در اختیار  ** امر و نهی این میار و آن بیار 
  • He (the Necessitarian) says that commanding and forbidding are naught and that there is no power of choice. All this (doctrine) is erroneous.
  • او همی گوید که امر و نهی لاست  ** اختیاری نیست این جمله خطاست 
  • Animals (too) acknowledge (the reality of) the (inward) sense, O comrade, but it is a subtle (difficult) matter to apprehend the proof (of this). 3020
  • حس را حیوان مقرست ای رفیق  ** لیک ادراک دلیل آمد دقیق 
  • Inasmuch as (the reality of) our power of choice is perceived by the (inward) sense, responsibility for actions may well be laid upon it.
  • زانک محسوسست ما را اختیار  ** خوب می‌آید برو تکلیف کار 
  • The inward consciousness of having the power to choose or of acting under compulsion, of anger or self-restraint, of repletion or hunger, corresponds to the senses that know and distinguish yellow from red and small from great and bitter from sweet and musk from dung and hard from soft—by the sense of touch—and hot from cold and burning (hot) from lukewarm and wet from dry and contact with a wall from contact with a tree. Therefore he who denies inward consciousness denies the senses, and (he does) more (than that), (for) inward consciousness is more evident than the senses, inasmuch as one can bind the senses and prevent them from functioning, while it is impossible to bar the way to the experiences of inward consciousness and stop their entrance. And an indication is enough for the wise.
  • درک وجدانی چون اختیار و اضطرار و خشم و اصطبار و سیری و ناهار به جای حس است کی زرد از سرخ بداند و فرق کند و خرد از بزرگ و طلخ از شیرین و مشک از سرگین و درشت از نرم به حس مس و گرم از سرد و سوزان از شیر گرم و تر از خشک و مس دیوار از مس درخت پس منکر وجدانی منکر حس باشد و زیاده که وجدانی از حس ظاهرترست زیرا حس را توان بستن و منع کردن از احساس و بستن راه و مدخل وجدانیات را ممکن نیست و العاقل تکفیه الاشارة 
  • Inward consciousness corresponds to (external) sensation: both run in the same channel, O uncle.
  • درک وجدانی به جای حس بود  ** هر دو در یک جدول ای عم می‌رود