How the disciples raised objections

How the disciples raised objections

How the disciples raised objections against the vizier’s secluding himself اعتراض مریدان در خلوت وزیر

جمله گفتند ای وزیر انکار نیست
گفت ما چون گفتن اغیار نیست‌‌
They all said: “O vizier, it is not disbelief: our words are not as the words of strangers.
اشک دیده‌‌ست از فراق تو دوان
آه آه است از میان جان روان‌‌
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.
طفل با دایه نه استیزد و لیک
گرید او گر چه نه بد داند نه نیک‌‌
A babe does not contend with its nurse, but it weeps, although it knows neither evil nor good.
ما چون چنگیم و تو زخمه می‌‌زنی
زاری از ما نی تو زاری می‌‌کنی‌‌
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.
ما چو ناییم و نوا در ما ز تست
ما چو کوهیم و صدا در ما ز تست‌‌
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.
ما چو شطرنجیم اندر برد و مات
برد و مات ما ز تست ای خوش صفات‌‌
We are as pieces of chess (engaged) in victory and defeat: our victory and defeat is from thee, O thou whose qualities are comely!
ما که باشیم ای تو ما را جان جان
تا که ما باشیم با تو در میان‌‌
Who are we, O thou soul of our souls, that we should remain in being beside thee?
ما عدمهاییم و هستیهای ما
تو وجود مطلقی فانی نما
We and our existences are (really) non-existences: thou art the absolute Being which manifests the perishable (causes phenomena to appear).
ما همه شیران ولی شیر علم
حمله‌‌شان از باد باشد دم‌‌به‌‌دم‌‌
We all are lions, but lions on a banner: because of the wind they are rushing onward from moment to moment.
حمله شان پیدا و ناپیداست باد
آن که ناپیداست هرگز کم مباد
Their onward rush is visible, and the wind is unseen: may that which is unseen never fail!
باد ما و بود ما از داد تست
هستی ما جمله از ایجاد تست‌‌
Our wind (that whereby we are moved) and our being are of thy gift; our whole existence is from thy bringing (us) into being.
لذت هستی نمودی نیست را
عاشق خود کرده بودی نیست را
Thou didst show the delightfulness of Being unto not-being, (after) thou hadst caused not-being to fall in love with thee.
لذت انعام خود را وامگیر
نقل و باده و جام خود را وامگیر
Take not away the delightfulness of thy bounty; take not away thy dessert and wine and wine-cup!
ور بگیری کیت جستجو کند
نقش با نقاش چون نیرو کند
And if thou take it away, who will make inquiry of thee? How should the picture strive with the painter?
منگر اندر ما، مکن در ما نظر
اندر اکرام و سخای خود نگر
Do not look on us, do not fix thy gaze on us: look on thine own kindness and generosity.
ما نبودیم و تقاضامان نبود
لطف تو ناگفته‌‌ی ما می‌‌شنود
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).”
نقش باشد پیش نقاش و قلم
عاجز و بسته چو کودک در شکم‌‌
Before the painter and the brush the picture is helpless and bound like a child in the womb.
پیش قدرت خلق جمله بارگه
عاجزان چون پیش سوزن کارگه‌‌
Before Omnipotence all the people of the (Divine) court of audience (the world) are as helpless as the (embroiderer’s) fabric before the needle.
گاه نقشش دیو و گه آدم کند
گاه نقشش شادی و گه غم کند
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.

دست نه تا دست جنباند به دفع
نطق نه تا دم زند در ضر و نفع‌‌
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.
تو ز قرآن باز خوان تفسیر بیت
گفت ایزد ما رميت إذ رمیت‌‌
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.
گر بپرانیم تیر آن نه ز ماست
ما کمان و تیر اندازش خداست‌‌
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.
این نه جبر این معنی جباری است
ذکر جباری برای زاری است‌‌
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.
زاری ما شد دلیل اضطرار
خجلت ما شد دلیل اختیار
Our humility is evidence of necessity, (but) our sense of guilt is evidence of free-will.
گر نبودی اختیار این شرم چیست
وین دریغ و خجلت و آزرم چیست‌‌
If there were not free-will, what is this shame? And what is this sorrow and guilty confusion and abashment?
زجر استادان و شاگردان چراست
خاطر از تدبیرها گردان چراست‌‌
Why is there chiding between pupils and masters? Why is the mind changing (so as to depart) from plans (already formed)?
ور تو گویی غافل است از جبر او
ماه حق پنهان کند در ابر رو
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),
هست این را خوش جواب ار بشنوی
بگذری از کفر و در دین بگروی‌‌
There is a good answer to this; if you hearken, you will relinquish unbelief and incline towards the (true) religion.
حسرت و زاری گه بیماری است
وقت بیماری همه بیداری است‌‌
Remorse and humility occur at the time of illness: the time of illness is wholly wakefulness (of conscience).
آن زمان که می‌‌شوی بیمار تو
می‌‌کنی از جرم استغفار تو
At the time when you are becoming ill, you pray God to forgive your trespass;
می‌‌نماید بر تو زشتی گنه
می‌‌کنی نیت که باز آیم به ره‌‌
The foulness of your sin is shown to you, you resolve to come back to the (right) way;
عهد و پیمان می‌‌کنی که بعد از این
جز که طاعت نبودم کار گزین‌‌
You make promises and vows that henceforth your chosen course (of action) will be nothing but obedience (to God):
پس یقین گشت این که بیماری ترا
می‌‌ببخشد هوش و بیداری ترا
Therefore it has become certain that illness gives to you conscience and wakefulness.

پس بدان این اصل را ای اصل جو
هر که را درد است او برده ست بو
Note, then, this principle, O thou that seekest the principle; every one who suffers pain has caught the scent (thereof):
هر که او بیدارتر پر دردتر
هر که او آگاه‌‌تر رخ زردتر
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.
گر ز جبرش آگهی زاریت کو
بینش زنجیر جباریت کو
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)?
بسته در زنجیر چون شادی کند
کی اسیر حبس آزادی کند
How should one make merry who is bound in chains? When does the captive in prison behave like the man who is free?
ور تو می‌‌بینی که پایت بسته‌‌اند
بر تو سرهنگان شه بنشسته‌‌اند
And if you consider that your foot is shackled (and that) the king’s officers are sitting (as custodians) over you,
پس تو سرهنگی مکن با عاجزان
ز آن که نبود طبع و خوی عاجز آن‌‌
Then do not act like an officer (tyrannously) towards the helpless, inasmuch as that is not the nature and habit of a helpless man.
چون تو جبر او نمی‌‌بینی مگو
ور همی‌‌بینی نشان دید کو
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?
در هر آن کاری که میل استت بدان
قدرت خود را همی‌‌بینی عیان‌‌
In every act for which you have inclination, you are clearly conscious of your power (to perform it),
و اندر آن کاری که میلت نیست
و خواست خویش را جبری کنی کاین از خداست‌‌
(But) in the act for which you have no inclination and desire, you make yourself a necessitarian, saying, “This is from God.”
انبیا در کار دنیا جبری‌‌اند
کافران در کار عقبی جبری‌‌اند
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.
انبیا را کار عقبی اختیار
جاهلان را کار دنیا اختیار
To the prophets the works of the next world are (a matter of) free-will; to the foolish the works of this world are (a matter of) free-will,
ز آن که هر مرغی به سوی جنس خویش
می‌‌پرد او در پس و جان پیش پیش‌‌
Because every bird flies to its own congener: it (follows) behind, and its spirit (goes) before, (leading it on).
کافران چون جنس سجین آمدند
سجن دنیا را خوش آیین آمدند
Inasmuch as the infidels were congeners of Sijjn (Hell), they were well-disposed to the prison (sijn) of this world.
انبیا چون جنس علیین بدند
سوی علیین جان و دل شدند
Inasmuch as the prophets were congeners of ‘Illiyyín (Heaven), they went towards the ‘Illiyyín of spirit and heart.
این سخن پایان ندارد لیک ما
باز گوییم آن تمامی قصه را
This discourse hath no end, but let us (now) relate the story to its completion.


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