etiraaz-e-muridan bar KHalwat-e-wazir
e'tirāz-e-murīdāñ bar ḳhalvat-e-vazīr
How the disciples raised objections against the vizier's secluding himself.
jumla guftand ai vazīr inkār niist
guft-e-mā chuuñ guftan-e-aġhyār niist
They all said: O vizier, it is not disbelief:
our words are not as the words of strangers.
ashk-e-dīda ast az firāq-e-tū davāñ
aah āhast az miyān-e-jāñ ravāñ
The tears of our eyes are running because of our separation from thee;
sigh after sigh is going (up) from the midst of our souls.
tifl bā daaya na istezad-o-laik
giryad uu garche na bad dānad na nek
A babe does not contend with its nurse, but it weeps,
although it knows neither evil nor good.
mā chu chañgīm-o-tū zaḳhma mī zanī
zaarī az mā ne tū zaarī mī kunī
We are as the harp and thou art striking (it with) the plectrum (playing on it):
the lamentation is not from us, it is thou that art making lamentation.
mā chu nā.īm-o-navā dar mā za tust
mā chu kohīm-o-sadā dar mā za tust
We are as the flute, and the music in us is from thee;
we are as the mountain, and the echo in us is from thee.
mā chu shatranjīm andar burd-o-māt
burd-o-māt-e-mā za tust ai ḳhush-sifāt
We are as pieces of chess (engaged) in victory and defeat:
our victory and defeat is from thee, O thou whose qualities are comely!
mā ki bāshem ai tū mā rā jān-e-jāñ
tā ki mā bāshem bā tū darmiyāñ
Who are we, O thou soul of our souls,
that we should remain in being beside thee?
mā 'adam-hā.yem-o-hastī hā-e-mā
tū vujūd-e-mutlaqī faanī numā
We and our existences are (really) non-existences:
thou art the absolute Being which manifests the perishable (causes phenomena to appear).
mā hama sherāñ vale sher-e-'alam
hamla shaañ az baad bāshad dam-ba-dam
We all are lions, but lions on a banner:
because of the wind they are rushing onward from moment to moment.
hamla shaañ paidā-o-nāpaidāst baad
āñ-ki nā-paidāst hargiz kam ma-bād
Their onward rush is visible, and the wind is unseen:
may that which is unseen never fail!
bād-e-mā-o-būd-e-mā az dād-e-tust
hastī-e-mā jumla az ījād-e-tust
Our wind (that whereby we are moved) and our being are of thy gift;
our whole existence is from thy bringing (us) into being.
lazzat-e-hastī numūdī niist rā
'āshiq-e-ḳhud karde buudī niist rā
Thou didst show the delightfulness of Being unto not-being,
(after) thou hadst caused not-being to fall in love with thee.
lazzat-e-in'ām-e-ḳhud rā vā ma-gīr
nuql-o-bāda-o-jām ḳhud rā vā ma-gīr
Take not away the delightfulness of thy bounty;
take not away thy dessert and wine and wine-cup!
var ba-gīrī kiist just-o-jū kunad
naqsh bā-naqqāsh chuuñ niirū kunad
And if thou take it away, who will make inquiry of thee?
How should the picture strive with the painter?
ma-nagar andar mā ma-kun dar mā nazar
andar ikrām-o-sakHā-e-kHud nigar
Do not look on us, do not fix thy gaze on us:
look on thine own kindness and generosity.
mā na-būdem-o-taqāzā maañ na-būd
lutf-e-tū nā-gufta-e-mā mī shunūd
We were not, and there was no demand on our part,
(yet) thy grace was hearkening to our unspoken prayer (and calling us into existence).
naqsh bāshad pesh-e-naqqāsh-o-qalam
'ājiz-o-basta chu kūdak dar shikam
Before the painter and the brush the picture is
helpless and bound like a child in the womb.
pehs-e-qudrat ḳhalq-e-jumla bārgah
'ājizāñ chuñ pesh-e-sozan kār-gah
Before Omnipotence all the people of the (Divine) court of audience
(the world) are as helpless as the (embroiderer's) fabric before the needle.
gaah naqshash-e-dev-o-gah aadam kunad
gaah naqshash shādī-o-gah ġham kunad
Now He makes the picture thereon (one of) the Devil, now (of) Adam;
now He makes the picture thereon (one of) joy, now (one of) grief.
dast ne tā dast jumbānad ba-daf'
nutq ne tā dam zanad dar zarr-o-naf'
There is no power (to any one) that he should move a hand in defence;
no (right of) speech, that he should utter a word concerning injury or benefit.
tū za qur.āñ baaz ḳhvāñ tafsīr-e-bait
guft iizad mā ramaita-iz-ramaita
Recite from the Qur’án the interpretation of (i.e. a text which interprets)
the (preceding) verse: God said, Thou didst not throw when thou threwest.
gar ba-parrānem tiir aañ ne za maast
mā kamān-o-tīr andāzash kHudāst
If we let fly an arrow, that (action) is not from us:
we are (only) the bow, and the shooter of the arrow is God.
iiñ na jabr iiñ mā'nī-e-jabbārī-ast
zik-e-jabbārī barā-e-zārī-ast
This is not jabr (compulsion); it is the meaning of jabbárí (almightiness):
the mention of almightiness is for the sake of (inspiring us with) humility.
zārī-e-mā shud dalīl-e-iztirār
ḳhajlat-e-mā shud dalīl-e-iḳhtiyār
Our humility is evidence of necessity,
(but) our sense of guilt is evidence of freewill.
gar na-būde iḳhtiyār iiñ sharm chīst
viiñ dareġh-o-kHajlat-o-āzram chīst
If there were not freewill, what is this shame?
And what is this sorrow and guilty confusion and abashment?
jazr-e-ustādāñ-o-shāgirdāñ charāst
ḳhātir az tadbīr-hā gardāñ charāst
Why is there chiding between pupils and masters? Why is the mind changing
(so as to depart) from plans (already formed)?
var tu goī ġhāfilast az jabr uu
māh-e-haq pinhāñ shud dar abr uu
And if you say that he (the assertor of free-will) takes no heed of the (Divine) compulsion,
(and that) God's moon (majesty) hides its face (from him) in the cloud (of his own blindness),
hast iiñ rā ḳhush javāb ar ba-shinvī
ba-guzrī az kufr-o-dar diiñ ba-garvī
There is a good answer to this; if you hearken,
you will relinquish unbelief and incline towards the (true) religion.
hasrat-o-zārī gah-e-bīmār-aīst
vaqt-e-bīmārī hama bedārī-ast
Remorse and humility occur at the time of illness:
the time of illness is wholly wakefulness (of conscience).
aañ zamāñ ki mī-shavī bīmār tū
mī-kunī az jurm istiġhfār tū
At the time when you are becoming ill,
you pray God to forgive your trespass;
mī numāyad bar tu zishtī gunah
mī-kunī nīyat ki baaz aayam ba-rah
The foulness of your sin is shown to you,
you resolve to come back to the (right) way;
'ahd-o-paimāñ mī-kunī ki baa'd aziiñ
juz ki tā'at na-buvadam kār-e-guzīñ
You make promises and vows that henceforth your chosen
course (of action) will be nothing but obedience (to God):
pas yaqīñ gasht iiñ ki bīmārī turā
mī ba-kHshad hosh-o-be-dārī turā
Therefore it has become certain that illness
gives to you conscience and wakefulness.
pas badāñ iiñ asl rā ai asl jū
har qazā dar dast uu bardast bū
Note, then, this principle, O thou that seekest the principle;
every one who suffers pain has caught the scent (thereof):
har ki uu bedār tar pur-dard tar
har ki uu āgāh tar ruḳh zard tar
The more wakeful any one is, the more full of suffering he is;
the more aware (of God) he is, the paler he is in countenance.
gar za jabrash āgahī zārait kū
bīnish-e-zanjīr-e-jabbārait kū
If you are aware of His jabr (compulsion), where is your humility?
Where is your feeling of (being loaded with) the chain of His jabbárí (almightiness)?
basta dar zanjīr chuuñ shādī kunad
ke asīr-e-habs āzādī kunad
How should one make merry who is bound in chains?
When does the captive in prison behave like the man who is free?
var tu mī-bīnī ki pāyat basta and
bar tu sarhañgān-e- shah ba-nashista and
And if you consider that your foot is shackled
(and that) the king's officers are sitting (as custodians) over you,
pas tu sarhañgī ma-kun bā-'ājizāñ
zāñ-ki na-buvad tab'-o-kHūe 'ājizāñ
Then do not act like an officer (tyrannously) towards the helpless,
in as much as that is not the nature and habit of a helpless man.
chuuñ tu jabr-e-ū namī biinī ma-go
var hamī biinī nishān-e-dīd kū
Since you do not feel His compulsion, do not say (that you are compelled);
and if you feel it, where is the sign of your feeling?
dar har aañ kaarī ki mailastat badāñ
qudrat-e-kHud rā hamī biinī 'ayāñ
In every act for which you have inclination,
you are clearly conscious of your power (to perform it),
dar har āñ-kārī ki mailat nīst-o-kHvāst
andr-āñ jabrī shudī kiiñ az ḳhudāst
(But) in the act for which you have no inclination and desire,
you make yourself a necessitarian, saying, This is from God.
ambiyā dar kār-e-duniyā jabrī and
kāfirāñ dar kār-e-'uqbā jabrī and
The prophets are necessitarians in regard to the works of this world,
(while) the infidels are necessitarians in regard to the works of the next world.
ambiyā rā kār-e-'uqba iḳhtiyār
jāhilāñ rā kār-e-duniyā iḳhtiyār
To the prophets the works of the next world are (a matter of) freewill;
to the foolish the works of this world are (a matter of) freewill,
zāñ-ki har murġhe ba-sūe jins-e-kHvesh
mī parad uu dar pas-o-jāñ pesh-pesh
Because every bird flies to its own congener:
it (follows) behind, and its spirit (goes) before, (leading it on).
kāfirāñ chuñ jins-e-sijjīn āmdand
sijn-e-duniyā rā ḳhush-ā.īñ āmdand
In as much as the infidels were congeners of Sijjn (Hell),
they were well-disposed to the prison (sijn) of this world.
ambiyā chuuñ jins-e-'illīyīñ budand
suu.ye 'illīyīn jān-o-dil shudand
In as much as the prophets were congeners of ‘Illiyyín (Heaven),
they went towards the ‘Illiyyín of spirit and heart.
iiñ suḳhan pāyāñ na-dārad laik mā
baaz go.em aañ tamāmī qissa rā
This discourse hath no end,
but let us (now) relate the story to its completion.
e'tiraaz-e-muridan bar KHalwat-e-wazir
How the disciples raised objections against the vizier's secluding himself.
jumla guftand ai wazir inkar nist
guft-e-ma chun guftan-e-aghyar nist
They all said: O vizier, it is not disbelief:
our words are not as the words of strangers.
ashk-e-dida ast az firaq-e-tu dawan
aah aahast az miyan-e-jaan rawan
The tears of our eyes are running because of our separation from thee;
sigh after sigh is going (up) from the midst of our souls.
tifl ba daya na istezad-o-laik
giryad u garche na bad danad na nek
A babe does not contend with its nurse, but it weeps,
although it knows neither evil nor good.
ma chu changim-o-tu zaKHma mi zani
zari az ma ne tu zari mi kuni
We are as the harp and thou art striking (it with) the plectrum (playing on it):
the lamentation is not from us, it is thou that art making lamentation.
ma chu naim-o-nawa dar ma za tust
ma chu kohim-o-sada dar ma za tust
We are as the flute, and the music in us is from thee;
we are as the mountain, and the echo in us is from thee.
ma chu shatranjim andar burd-o-mat
burd-o-mat-e-ma za tust ai KHush-sifat
We are as pieces of chess (engaged) in victory and defeat:
our victory and defeat is from thee, O thou whose qualities are comely!
ma ki bashem ai tu ma ra jaan-e-jaan
ta ki ma bashem ba tu darmiyan
Who are we, O thou soul of our souls,
that we should remain in being beside thee?
ma 'adam-hayem-o-hasti ha-e-ma
tu wujud-e-mutlaqi fani numa
We and our existences are (really) non-existences:
thou art the absolute Being which manifests the perishable (causes phenomena to appear).
ma hama sheran wale sher-e-'alam
hamla shan az baad bashad dam-ba-dam
We all are lions, but lions on a banner:
because of the wind they are rushing onward from moment to moment.
hamla shan paida-o-napaidast baad
aan-ki na-paidast hargiz kam ma-baad
Their onward rush is visible, and the wind is unseen:
may that which is unseen never fail!
baad-e-ma-o-bud-e-ma az dad-e-tust
hasti-e-ma jumla az ijad-e-tust
Our wind (that whereby we are moved) and our being are of thy gift;
our whole existence is from thy bringing (us) into being.
lazzat-e-hasti numudi nist ra
'ashiq-e-KHud karde budi nist ra
Thou didst show the delightfulness of Being unto not-being,
(after) thou hadst caused not-being to fall in love with thee.
lazzat-e-in'am-e-KHud ra wa ma-gir
nuql-o-baada-o-jam KHud ra wa ma-gir
Take not away the delightfulness of thy bounty;
take not away thy dessert and wine and wine-cup!
war ba-giri kist just-o-ju kunad
naqsh ba-naqqash chun niru kunad
And if thou take it away, who will make inquiry of thee?
How should the picture strive with the painter?
ma-nagar andar ma ma-kun dar ma nazar
andar ikram-o-sakHa-e-kHud nigar
Do not look on us, do not fix thy gaze on us:
look on thine own kindness and generosity.
ma na-budem-o-taqaza man na-bud
lutf-e-tu na-gufta-e-ma mi shunud
We were not, and there was no demand on our part,
(yet) thy grace was hearkening to our unspoken prayer (and calling us into existence).
naqsh bashad pesh-e-naqqash-o-qalam
'ajiz-o-basta chu kudak dar shikam
Before the painter and the brush the picture is
helpless and bound like a child in the womb.
pehs-e-qudrat KHalq-e-jumla bargah
'ajizan chun pesh-e-sozan kar-gah
Before Omnipotence all the people of the (Divine) court of audience
(the world) are as helpless as the (embroiderer's) fabric before the needle.
gah naqshash-e-dew-o-gah aadam kunad
gah naqshash shadi-o-gah gham kunad
Now He makes the picture thereon (one of) the Devil, now (of) Adam;
now He makes the picture thereon (one of) joy, now (one of) grief.
dast ne ta dast jumbanad ba-daf'
nutq ne ta dam zanad dar zarr-o-naf'
There is no power (to any one) that he should move a hand in defence;
no (right of) speech, that he should utter a word concerning injury or benefit.
tu za quran baz KHwan tafsir-e-bait
guft izad ma ramaita-iz-ramaita
Recite from the Qur’án the interpretation of (i.e. a text which interprets)
the (preceding) verse: God said, Thou didst not throw when thou threwest.
gar ba-parranem tir aan ne za mast
ma kaman-o-tir andazash kHudast
If we let fly an arrow, that (action) is not from us:
we are (only) the bow, and the shooter of the arrow is God.
in na jabr in ma'ni-e-jabbari-ast
zik-e-jabbari bara-e-zari-ast
This is not jabr (compulsion); it is the meaning of jabbárí (almightiness):
the mention of almightiness is for the sake of (inspiring us with) humility.
zari-e-ma shud dalil-e-iztirar
KHajlat-e-ma shud dalil-e-iKHtiyar
Our humility is evidence of necessity,
(but) our sense of guilt is evidence of freewill.
gar na-bude iKHtiyar in sharm chist
win daregh-o-kHajlat-o-azram chist
If there were not freewill, what is this shame?
And what is this sorrow and guilty confusion and abashment?
jazr-e-ustadan-o-shagirdan charast
KHatir az tadbir-ha gardan charast
Why is there chiding between pupils and masters? Why is the mind changing
(so as to depart) from plans (already formed)?
war tu goi ghafilast az jabr u
mah-e-haq pinhan shud dar abr u
And if you say that he (the assertor of free-will) takes no heed of the (Divine) compulsion,
(and that) God's moon (majesty) hides its face (from him) in the cloud (of his own blindness),
hast in ra KHush jawab ar ba-shinwi
ba-guzri az kufr-o-dar din ba-garwi
There is a good answer to this; if you hearken,
you will relinquish unbelief and incline towards the (true) religion.
hasrat-o-zari gah-e-bimar-aist
waqt-e-bimari hama bedari-ast
Remorse and humility occur at the time of illness:
the time of illness is wholly wakefulness (of conscience).
aan zaman ki mi-shawi bimar tu
mi-kuni az jurm istighfar tu
At the time when you are becoming ill,
you pray God to forgive your trespass;
mi numayad bar tu zishti gunah
mi-kuni niyat ki baz aayam ba-rah
The foulness of your sin is shown to you,
you resolve to come back to the (right) way;
'ahd-o-paiman mi-kuni ki ba'd azin
juz ki ta'at na-buwadam kar-e-guzin
You make promises and vows that henceforth your chosen
course (of action) will be nothing but obedience (to God):
pas yaqin gasht in ki bimari tura
mi ba-kHshad hosh-o-be-dari tura
Therefore it has become certain that illness
gives to you conscience and wakefulness.
pas badan in asl ra ai asl ju
har qaza dar dast u bardast bu
Note, then, this principle, O thou that seekest the principle;
every one who suffers pain has caught the scent (thereof):
har ki u bedar tar pur-dard tar
har ki u aagah tar ruKH zard tar
The more wakeful any one is, the more full of suffering he is;
the more aware (of God) he is, the paler he is in countenance.
gar za jabrash aagahi zarait ku
binish-e-zanjir-e-jabbarait ku
If you are aware of His jabr (compulsion), where is your humility?
Where is your feeling of (being loaded with) the chain of His jabbárí (almightiness)?
basta dar zanjir chun shadi kunad
ke asir-e-habs aazadi kunad
How should one make merry who is bound in chains?
When does the captive in prison behave like the man who is free?
war tu mi-bini ki payat basta and
bar tu sarhangan-e- shah ba-nashista and
And if you consider that your foot is shackled
(and that) the king's officers are sitting (as custodians) over you,
pas tu sarhangi ma-kun ba-'ajizan
zan-ki na-buwad tab'-o-kHue 'ajizan
Then do not act like an officer (tyrannously) towards the helpless,
in as much as that is not the nature and habit of a helpless man.
chun tu jabr-e-u nami bini ma-go
war hami bini nishan-e-did ku
Since you do not feel His compulsion, do not say (that you are compelled);
and if you feel it, where is the sign of your feeling?
dar har aan kari ki mailastat badan
qudrat-e-kHud ra hami bini 'ayan
In every act for which you have inclination,
you are clearly conscious of your power (to perform it),
dar har aan-kari ki mailat nist-o-kHwast
andr-an jabri shudi kin az KHudast
(But) in the act for which you have no inclination and desire,
you make yourself a necessitarian, saying, This is from God.
ambiya dar kar-e-duniya jabri and
kafiran dar kar-e-'uqba jabri and
The prophets are necessitarians in regard to the works of this world,
(while) the infidels are necessitarians in regard to the works of the next world.
ambiya ra kar-e-'uqba iKHtiyar
jahilan ra kar-e-duniya iKHtiyar
To the prophets the works of the next world are (a matter of) freewill;
to the foolish the works of this world are (a matter of) freewill,
zan-ki har murghe ba-sue jins-e-kHwesh
mi parad u dar pas-o-jaan pesh-pesh
Because every bird flies to its own congener:
it (follows) behind, and its spirit (goes) before, (leading it on).
kafiran chun jins-e-sijjin aamdand
sijn-e-duniya ra KHush-ain aamdand
In as much as the infidels were congeners of Sijjn (Hell),
they were well-disposed to the prison (sijn) of this world.
ambiya chun jins-e-'illiyin budand
suye 'illiyin jaan-o-dil shudand
In as much as the prophets were congeners of ‘Illiyyín (Heaven),
they went towards the ‘Illiyyín of spirit and heart.
in suKHan payan na-darad laik ma
baz goem aan tamami qissa ra
This discourse hath no end,
but let us (now) relate the story to its completion.
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