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5
3084-3133

  • He answered, ‘With God's cudgel this servant of His is soundly beating the back of another servant.
  • گفت از چوب خدا این بنده‌اش  ** می‌زند بر پشت دیگر بنده خوش 
  • ’Tis God's cudgel, and the back and sides belong to Him: I am (only) the slave and instrument of His command.’ 3085
  • چوب حق و پشت و پهلو آن او  ** من غلام و آلت فرمان او 
  • He (the thief) said, ‘O cunning knave, I make a recantation of Necessitarianism: there is free-will, there is free-will, (there is) free-will!’
  • گفت توبه کردم از جبر ای عیار  ** اختیارست اختیارست اختیار 
  • His (God's universal) power of choice brought (our individual) powers of choice into existence: His power of choice is like a rider (hidden) beneath the dust (which he raises).
  • اختیارات اختیارش هست کرد  ** اختیارش چون سواری زیر گرد 
  • His (God's) power of choice makes our power of choice; His command is based on (is exercised in virtue of) a power of choice (in us).
  • اختیارش اختیار ما کند  ** امر شد بر اختیاری مستند 
  • Every created being has it in his power to exercise authority over the form (that is) without free-will,
  • حاکمی بر صورت بی‌اختیار  ** هست هر مخلوق را در اقتدار 
  • So that he (who is in possession of that power) drags (whither he pleases) the (lifeless) prey devoid of will, (or) so that having seized Zayd by the ear, he leads him away. 3090
  • تا کشد بی‌اختیاری صید را  ** تا برد بگرفته گوش او زید را 
  • But (it is) the action of the Lord (that), without instrumentality, makes his (the free agent's) free-will a noose for him (the free agent).
  • لیک بی هیچ آلتی صنع صمد  ** اختیارش را کمند او کند 
  • His (God's) free-will makes Zayd (the object of his choice) a fetter for him (the chooser): (thus) God makes him (the chooser) His prey without (the help of) dog or snare.
  • اختیارش زید را قدیش کند  ** بی‌سگ و بی‌دام حق صیدش کند 
  • The carpenter has authority over a piece of wood, and the artist has authority over (the portrait of) a beauty;
  • آن دروگر حاکم چوبی بود  ** وآن مصور حاکم خوبی بود 
  • The ironsmith is a superintendent of iron; the builder also is a ruler over his tools.
  • هست آهنگر بر آهن قیمی  ** هست بنا هم بر آلت حاکمی 
  • This (matter) is extraordinary; for all this (human) free-will is bowing low, like a slave, in (homage to) His (God's) free-will. 3095
  • نادر این باشد که چندین اختیار  ** ساجد اندر اختیارش بنده‌وار 
  • When did the power forcibly exercised by you over inanimate objects deprive them of (their) inanimateness?
  • قدرت تو بر جمادات از نبرد  ** کی جمادی را از آنها نفی کرد 
  • Similarly, His (God's) power over (our) acts of free-will does not deprive any act of free-will of that (quality).
  • قدرتش بر اختیارات آنچنان  ** نفی نکند اختیاری را از آن 
  • Declare that His (God's) will is (exercised) in a complete manner, (but) without there being (involved in it) the attribution (to Him) of compulsion (jabr) and (responsibility for) error (disobedience to His commands).
  • خواستش می‌گوی بر وجه کمال  ** که نباشد نسبت جبر و ضلال 
  • Since you have said, ‘My unbelief is willed by Him,’ know that it is also willed by yourself;
  • چونک گفتی کفر من خواست ویست  ** خواست خود را نیز هم می‌دان که هست 
  • For without your will your unbelief does not exist at all: involuntary unbelief is a self-contradiction. 3100
  • زانک بی‌خواه تو خود کفر تو نیست  ** کفر بی‌خواهش تناقض گفتنیست 
  • ’Tis abominable and blameworthy to lay a command on one incapable (of obeying it); and anger (on account of his disobedience) is worse, especially from the Merciful Lord.
  • امر عاجز را قبیحست و ذمیم  ** خشم بتر خاصه از رب رحیم 
  • An ox is beaten if he refuse the yoke: is an ox (ever) reduced to misery because he will not fly?
  • گاو گر یوغی نگیرد می‌زنند  ** هیچ گاوی که نپرد شد نژند 
  • Since the ox is not excused for frowardness, wherefore is the owner of the ox (to be held) excusable and infirm?
  • گاو چون معذور نبود در فضول  ** صاحب گاو از چه معذورست و دول 
  • Since you are not ill, don't bandage your head: you have free-will, don't laugh at your moustache.
  • چون نه‌ای رنجور سر را بر مبند  ** اختیارت هست بر سبلت مخند 
  • Endeavour to gain freshness (spiritual grace) from God's cup (of love): then you will become selfless and volitionless. 3105
  • جهد کن کز جام حق یابی نوی  ** بی‌خود و بی‌اختیار آنگه شوی 
  • Then all volition will belong to that Wine, and you will be absolutely excusable, like a drunken man.
  • آنگه آن می را بود کل اختیار  ** تو شوی معذور مطلق مست‌وار 
  • Whatsoever you beat will (then) be beaten by the Wine; whatsoever you sweep away will (then) be swept away by the Wine.
  • هرچه گویی گفته‌ی می باشد آن  ** هر چه روبی رفته‌ی می باشد آن 
  • The drunken man who has quaffed wine from God's cup— how should he do aught but justice and right?
  • کی کند آن مست جز عدل و صواب  ** که ز جام حق کشیدست او شراب 
  • The magicians said to Pharaoh, ‘Stop! He that is drunken hath no care for his hands and feet.
  • جادوان فرعون را گفتند بیست  ** مست را پروای دست و پای نیست 
  • The wine of the One (God) is our (real) hands and feet; the apparent hand is (but) a shadow and worthless.’ 3110
  • دست و پای ما می آن واحدست  ** دست ظاهر سایه است و کاسدست 
  • The meaning of ‘whatever God willed came to be,’ i.e. ‘the will is His will and pleasure. Seek His pleasure, be not distressed by the anger of others and the disapproval of others.’ Although the word ‘kána’ (came to be) denotes the past, yet there is no past or future in the action of God, for with God there is neither morn nor eve.
  • معنی ما شاء الله کان یعنی خواست خواست او و رضا رضای او جویید از خشم دیگران و رد دیگران دلتنگ مباشید آن کان اگر چه لفظ ماضیست لیکن در فعل خدا ماضی و مستقبل نباشد کی لیس عند الله صباح و لا مساء 
  • The saying of (God's) servant, ‘whatever God wills comes to pass’ does not signify ‘be lazy (inactive) in that (matter)’;
  • قول بنده ایش شاء الله کان  ** بهر آن نبود که تنبل کن در آن 
  • Nay, it is an incitement to entire self-devotion and exertion, meaning, ‘Make yourself exceedingly ready to perform that service.’
  • بلک تحریضست بر اخلاص و جد  ** که در آن خدمت فزون شو مستعد 
  • If you are told, O sage, that what you wish (will come to pass, and that) you have full power to act according to your desire,
  • گر بگویند آنچ می‌خواهی تو راد  ** کار کار تست برحسب مراد 
  • Then, if you are neglectful (in serving God), ’tis permissible; for what you wish and say will come to pass.
  • آنگهان تنبل کنی جایز بود  ** کانچ خواهی و آنچ گویی آن شود 
  • When (on the contrary) you are told that whatever God wills shall come to pass, and that to Him belongs the authority absolute and everlasting, 3115
  • چون بگویند ایش شاء الله کان  ** حکم حکم اوست مطلق جاودان 
  • Why, then, should not you move round Him like a slave, with the will of a hundred men to perform the devotions due to Him?
  • پس چرا صد مرده اندر ورد او  ** بر نگردی بندگانه گرد او 
  • If you are told that what the vizier wishes (is law and that) his will is paramount in the exercise of authority,
  • گر بگویند آنچ می‌خواهد وزیر  ** خواست آن اوست اندر دار و گیر 
  • Will you at once move round (pay court to) him with the zeal of a hundred men, that he may pour kindness and munificence on your head,
  • گرد او گردان شوی صد مرده زود  ** تا بریزد بر سرت احسان و جود 
  • Or will you flee from the vizier and his palace? This (flight) is not the way to seek his help.
  • یا گریزی از وزیر و قصر او  ** این نباشد جست و جوی نصر او 
  • You, inversely, have been made remiss by this saying: you have been turned upside down in your apprehension and thought. 3120
  • بازگونه زین سخن کاهل شدی  ** منعکس ادراک و خاطر آمدی 
  • (Suppose you are told that) the command (supreme power) is vested in such and such a lord. Hark, what does this mean? It means, ‘Do not sit (consort) with any one except him.
  • امر امر آن فلان خواجه‌ست هین  ** چیست یعنی با جز او کمتر نشین 
  • Move round (pay constant homage to) the lord, since the (power to) command belongs to him; for he slays his enemy and saves the life of his friend.
  • گرد خواجه گرد چون امر آن اوست  ** کو کشد دشمن رهاند جان دوست 
  • Whatsoever he wills, that same thing you will certainly obtain: do not go astray, prefer his service (to all else).’
  • هرچه او خواهد همان یابی یقین  ** یاوه کم رو خدمت او برگزین 
  • (It does) not (mean), ‘Since he is possessed of (supreme) authority, do not move round him (do not frequent his court), so that you may fall into his black books and be disgraced.’
  • نی چو حاکم اوست گرد او مگرد  ** تا شوی نامه سیاه و روی زود 
  • The interpretation that makes you ardent and hopeful and active and reverent is the true one; 3125
  • حق بود تاویل که آن گرمت کند  ** پر امید و چست و با شرمت کند 
  • And if it make you slack (in service), know the real truth to be this, that it is an alteration (of the right sense of the saying), not an interpretation.
  • ور کند سستت حقیقت این بدان  ** هست تبدیل و نه تاویلست آن 
  • This (saying) has come (down) in order to make (men) ardent (in serving God), that He may take the hands of those who have lost hope (and deliver them).
  • این برای گرم کردن آمدست  ** تا بگیرد ناامیدان را دو دست 
  • Ask the meaning of the Qur’án from the Qur’án alone, and from that one who has set fire to (and extinguished) his idle fancy,
  • معنی قرآن ز قرآن پرس و بس  ** وز کسی که آتش زدست اندر هوس 
  • And has become a sacrifice to the Qur’án and is (laid) low (in self-abasement), so that the Qur’án has become the essence of his spirit.
  • پیش قرآن گشت قربانی و پست  ** تا که عین روح او قرآن شدست 
  • The oil that has wholly devoted itself to the rose—smell either the oil or the rose as you please. 3130
  • روغنی کو شد فدای گل به کل  ** خواه روغن بوی کن خواهی تو گل 
  • And similarly (the Tradition), ‘the Pen has dried’ means that the Pen has dried after writing (the words), ‘Obedience and disobedience (to God) are not on the same level, honesty and stealing are not on the same level.’ The Pen has dried (after writing) that thanksgiving and ingratitude are not on the same level. The Pen has dried (after writing) that God does not let the reward of the righteous be lost.
  • و هم‌چنین قد جف القلم یعنی جف القلم و کتب لا یستوی الطاعة والمعصیة لا یستوی الامانة و السرقة جف القلم ان لا یستوی الشکر و الکفران جف القلم ان الله لا یضیع اجر المحسنین 
  • Likewise the (true) interpretation of ‘the Pen has dried’ (is that) it (this Tradition) is for the purpose of inciting to the most important work (of all).
  • هم‌چنین تاویل قد جف القلم  ** بهر تحریضست بر شغل اهم 
  • Therefore the Pen wrote that every action has the effect and consequence appropriate to it.
  • پس قلم بنوشت که هر کار را  ** لایق آن هست تاثیر و جزا 
  • The Pen has dried (after writing) that if you do wrong (in this world) you will suffer wrong (in the next), and that if you act rightly (here) the result will be your felicity (there).
  • کژ روی جف القلم کژ آیدت  ** راستی آری سعادت زایدت