izāfat kardan-e-ādam aañ zallat rā ba-ḳhveshtan ki rabbanā-zalamnā-o-izāfat kardan-e-iblīs gunāh-e-ḳhud rā ba-ḳhudā ki bi-mā-aġhvaitanī
How Adam imputed that fault (which he had committed) to himself, saying, “O Lord, we have done wrong,” and how Iblís imputed his own sin to God, saying, “Because Thou hast seduced me.”
kard-e-mā-o-kard-e-haq har do ba-bīñ
kard-e-mā rā hast daañ paidāst iiñ
Consider both the action of God and our action. Regard our action as existent. This is manifest.
gar na-bāshad fe'l-e-ḳhalq andar mayāñ
pas ba-go kas rā charā kardī chunāñ
If the action of created beings be not in the midst (obviously existent), then say not to any one, “Why have you acted thus?
kHalq-e-haq af'āl-e-mā rā mūjidast
fe'l-e-mā āsār-e-ḳhalq-e-īzadast
The creative act of God brings our actions into existence: our actions are the effects of the creative act of God.
nātiqe yā harf bīnad yā ġharaz
kai shavad yak dam muhīt-e-do-'araz
A rational being perceives either the letter (the outer sign) or the (inner) purpose (the spirit): how should he comprehend two accidents at once?
gar ba-mā'nī raft shud ġhāfil za harf
pesh-o-pas yak dam na-bīnad hech tarf
If he goes (turns his mind) to the spirit, he becomes unheedful of the letter: no eye sees forward and backward at the same moment.
aañ zamāñ ki pesh biinī aañ zamāñ
tū pas-e-ḳhud ke ba-bīnī iiñ badāñ
At the time when you look in front, how at the same time can you look behind you? Recognise this.
chuuñ muhīt-e-harf-o-mā'nī niist jaañ
chuuñ buvad jaañ ḳhāliq-e-īñ har-do-āñ
Inasmuch as the soul does not comprehend (both) the letter and the spirit, how should the soul be the creator of them both?
chuuñ muhīt-e-har do aamad ai pisar
vā na-dārad kārash az kār-e-digar
O son, (only) God comprehends all: the (one) action does not hinder Him from the other action.
guft shaitāñ ki bi-mā-aġhvaitanī
kard fe'l-e-ḳhud nihāñ dev-e-danī
Satan said Because Thou hast seduced me: the vile Devil concealed his own act.
guft aadam ki zalamnā nafsanā
uu za fe'l-e-haq na-bud ġhāfil chu mā
Adam said We have done wrong unto ourselves: he was not, like us, unheedful of the action of God.
dar gunah uu az adab pinhānash kard
zaañ gunah bar ḳhud zadan uu bar ba-kHūrd
From respect he concealed it (the action of God) in (regard to) the sin: by casting the sin upon himself he ate fruit (was blessed).
bā'd-e-tauba guftash ai aadam na man
āfrīdam dar tu aañ jurm-o-mehan
After his repentance, He (God) said to him, “O Adam, did not I create in thee that sin and (those) tribulations?
na ki taqdīr-o-qazā-e-man budāñ
chuuñ ba-vaqt-e-'uzr kardī aañ nihāñ
Was it not My foreordainment and destiny? How didst thou conceal that at the time of excusing thyself?
guft tarsīdam adab na-guzāshtam
guft man ham paas aanat dāshtam
He (Adam) said, “I was afraid, (so) I did not let respect go (did not fail to observe due respect).” He (God) said, “I too have observed it towards thee.”
For whom are the good women? For the good men. Make thy friend pleased (with thee); offend (him) and see (what will happen).
yak misāl ai dil pa-e-farqe bayār
tā ba-dānī jabr rā az iḳhtiyār
O heart, bring (forward) a parable for the sake of (illustrating) a difference, that thou mayst know (what distinguishes) compulsion from freewill.
dast kaañ larzāñ buvad az irti'āsh
vāñ-ki daste rā tu larzānī za jaash
(Take the case of) a hand that is shaking from (morbid or involuntary) tremor and (the case of) a person whose hand you cause to shake (by knocking it away) from its place.
har do jumbish āfrīda-e-haq-shanās
lek na-tavāñ kard iiñ bā aañ qiyās
Know that both (these) movements are created by God, but it is impossible to compare the latter with the former.
ziiñ pashemānī ki larzānīdiyash
chuuñ pashemāñ niist mard-e-murta.ish
You are sorry for having caused it (his hand) to shake: when did you see the man afflicted with (a morbid) tremor (to be) sorry?
bahs-e-'aqlast iiñ che bahs ai gīla-gar
tā za'īfe rah barad āñ-jā magar
This is the intellectual quest— (but) what (sort of) intellect is that ingenious one? (The object of its quest is) perchance (by its means) a man of weak understanding may find his way to that place (gain some idea of the truth).
bahs-e-'aqlī gar dur-o-marjāñ buvad
aañ digar bāshad ki bahs-e-jāñ buvad
(Yet) the intellectual quest, though it be (fine as) pearls and coral, is other than the spiritual quest.
bahs-e-jāñ andar maqāme dīgarast
bāda-e-jāñ rā qavāme dīgarast
The spiritual quest is on another plane: the spiritual wine has another consistency.
aañ zamāñ ki bahs-e-'aqlī saaz buud
iiñ 'umar bā bul-hakam hamrāz buud
At the time when the intellectual quest was in keeping (with the circumstances), this ‘Umar was intimate with Bu ’l-Hakam,
chuuñ 'umar az 'aql aamad sū-e-jāñ
bul-hakam bū-jahl shud dar bahs-e-āñ
(But) when ‘Umar went away from intellect towards spirit, Bu ’l-Hakam became Bú Jahl (the father of ignorance) in the case of that (spiritual quest).
sū-e-hiss-o-sū-e-'aql uu kāmilast
garche ḳhud nisbat ba-jāñ uu jāhilast
He is perfect on the side of sense-perception and understanding, though indeed he is ignorant in regard to the spirit.
bahs-e-'aql-o-hiss asar daañ yā sabab
bahs-e-jānī yā 'ajab yā bul-'ajab
Know that the quest of the intellect and the senses is (concerned with) effects or secondary causes. The spiritual quest is either wonder or the father of wonder (either wonderful or beyond wonder).
zau-e-jāñ aamad na-māñd ai mustazā
lāzim-o-malzūm-o-nāfī muqtazā
The illumination of the spirit comes: (then) there remains not, O thou who seekest illumination, conclusion and premise or that which contradicts (a statement) (or) that which renders (its acceptance) necessary,
zāñ-ki biinā rā ki nūrash bāziġh ast
az dalīl-e-chūñ 'asā bas fāriġh ast
Because the seer on whom His (God's) Light is dawning is quite independent of the (logical) proof which resembles a (blind man's) staff.
izafat kardan-e-adam aan zallat ra ba-KHweshtan ki rabbana-zalamna-o-izafat kardan-e-iblis gunah-e-KHud ra ba-KHuda ki bi-ma-aghwaitani
How Adam imputed that fault (which he had committed) to himself, saying, “O Lord, we have done wrong,” and how Iblís imputed his own sin to God, saying, “Because Thou hast seduced me.”
kard-e-ma-o-kard-e-haq har do ba-bin
kard-e-ma ra hast dan paidast in
Consider both the action of God and our action. Regard our action as existent. This is manifest.
gar na-bashad fe'l-e-KHalq andar mayan
pas ba-go kas ra chara kardi chunan
If the action of created beings be not in the midst (obviously existent), then say not to any one, “Why have you acted thus?
kHalq-e-haq af'al-e-ma ra mujidast
fe'l-e-ma aasar-e-KHalq-e-izadast
The creative act of God brings our actions into existence: our actions are the effects of the creative act of God.
natiqe ya harf binad ya gharaz
kai shawad yak dam muhit-e-do-'araz
A rational being perceives either the letter (the outer sign) or the (inner) purpose (the spirit): how should he comprehend two accidents at once?
gar ba-ma'ni raft shud ghafil za harf
pesh-o-pas yak dam na-binad hech tarf
If he goes (turns his mind) to the spirit, he becomes unheedful of the letter: no eye sees forward and backward at the same moment.
aan zaman ki pesh bini aan zaman
tu pas-e-KHud ke ba-bini in badan
At the time when you look in front, how at the same time can you look behind you? Recognise this.
chun muhit-e-harf-o-ma'ni nist jaan
chun buwad jaan KHaliq-e-in har-do-an
Inasmuch as the soul does not comprehend (both) the letter and the spirit, how should the soul be the creator of them both?
chun muhit-e-har do aamad ai pisar
wa na-darad karash az kar-e-digar
O son, (only) God comprehends all: the (one) action does not hinder Him from the other action.
guft shaitan ki bi-ma-aghwaitani
kard fe'l-e-KHud nihan dew-e-dani
Satan said Because Thou hast seduced me: the vile Devil concealed his own act.
guft aadam ki zalamna nafsana
u za fe'l-e-haq na-bud ghafil chu ma
Adam said We have done wrong unto ourselves: he was not, like us, unheedful of the action of God.
dar gunah u az adab pinhanash kard
zan gunah bar KHud zadan u bar ba-kHurd
From respect he concealed it (the action of God) in (regard to) the sin: by casting the sin upon himself he ate fruit (was blessed).
ba'd-e-tauba guftash ai aadam na man
aafridam dar tu aan jurm-o-mehan
After his repentance, He (God) said to him, “O Adam, did not I create in thee that sin and (those) tribulations?
na ki taqdir-o-qaza-e-man budan
chun ba-waqt-e-'uzr kardi aan nihan
Was it not My foreordainment and destiny? How didst thou conceal that at the time of excusing thyself?
guft tarsidam adab na-guzashtam
guft man hum pas aanat dashtam
He (Adam) said, “I was afraid, (so) I did not let respect go (did not fail to observe due respect).” He (God) said, “I too have observed it towards thee.”
For whom are the good women? For the good men. Make thy friend pleased (with thee); offend (him) and see (what will happen).
yak misal ai dil pa-e-farqe bayar
ta ba-dani jabr ra az iKHtiyar
O heart, bring (forward) a parable for the sake of (illustrating) a difference, that thou mayst know (what distinguishes) compulsion from freewill.
dast kan larzan buwad az irti'ash
wan-ki daste ra tu larzani za jash
(Take the case of) a hand that is shaking from (morbid or involuntary) tremor and (the case of) a person whose hand you cause to shake (by knocking it away) from its place.
har do jumbish aafrida-e-haq-shanas
lek na-tawan kard in ba aan qiyas
Know that both (these) movements are created by God, but it is impossible to compare the latter with the former.
zin pashemani ki larzanidiyash
chun pasheman nist mard-e-murtaish
You are sorry for having caused it (his hand) to shake: when did you see the man afflicted with (a morbid) tremor (to be) sorry?
bahs-e-'aqlast in che bahs ai gila-gar
ta za'ife rah barad aan-ja magar
This is the intellectual quest— (but) what (sort of) intellect is that ingenious one? (The object of its quest is) perchance (by its means) a man of weak understanding may find his way to that place (gain some idea of the truth).
bahs-e-'aqli gar dur-o-marjaan buwad
aan digar bashad ki bahs-e-jaan buwad
(Yet) the intellectual quest, though it be (fine as) pearls and coral, is other than the spiritual quest.
bahs-e-jaan andar maqame digarast
baada-e-jaan ra qawame digarast
The spiritual quest is on another plane: the spiritual wine has another consistency.
aan zaman ki bahs-e-'aqli saz bud
in 'umar ba bul-hakam hamraaz bud
At the time when the intellectual quest was in keeping (with the circumstances), this ‘Umar was intimate with Bu ’l-Hakam,
chun 'umar az 'aql aamad su-e-jaan
bul-hakam bu-jahl shud dar bahs-e-an
(But) when ‘Umar went away from intellect towards spirit, Bu ’l-Hakam became Bú Jahl (the father of ignorance) in the case of that (spiritual quest).
su-e-hiss-o-su-e-'aql u kaamilast
garche KHud nisbat ba-jaan u jahilast
He is perfect on the side of sense-perception and understanding, though indeed he is ignorant in regard to the spirit.
bahs-e-'aql-o-hiss asar dan ya sabab
bahs-e-jaani ya 'ajab ya bul-'ajab
Know that the quest of the intellect and the senses is (concerned with) effects or secondary causes. The spiritual quest is either wonder or the father of wonder (either wonderful or beyond wonder).
zau-e-jaan aamad na-mand ai mustaza
lazim-o-malzum-o-nafi muqtaza
The illumination of the spirit comes: (then) there remains not, O thou who seekest illumination, conclusion and premise or that which contradicts (a statement) (or) that which renders (its acceptance) necessary,
zan-ki bina ra ki nurash bazigh ast
az dalil-e-chun 'asa bas farigh ast
Because the seer on whom His (God's) Light is dawning is quite independent of the (logical) proof which resembles a (blind man's) staff.
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