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بخش ۱ - فصل فی بیان سبیل‌السعادة والطریق المستقیم / Section 1 - Chapter on Describing the Path of Happiness and the Straight Path

متن و ترجمه / Text and Translation

چون تو بر ذره ای حساب کنیور به شبهت بود عتاب کنی
When you take account of every single atom,
And if there is doubt, you reprimand;
ور حرامی بود عذاب دهیروز محشر بدان عقاب دهی
And if there is unlawful deed, you punish,
And on the Day of Resurrection, you chastise for it.
کی پسندی ز بنده ظلم و خطاور تو رانی چرا دهی تو جزا
How would you approve of oppression and error from a servant?
And if you drive him [to do so], why do you punish him?
چون حوالت کنم گنه به قضاگفته در نامه کفر لایرضی
If I attribute sin to destiny (Qada),
The Book [the Quran] says that disbelief is not pleased [by God].
خود گنه می کنیم و داده رضاپس حوالت کنیم سوی قضا
We commit sins ourselves and have consented [to them],
And then we attribute them to destiny!
ای ترا راه گشته رای و قیاسبتر از راه و رای خود مشناس
O you whose path has become mere opinion and analogy,
Do not consider anything worse than your own path and opinion!
راه دینست محکم تنزیلشرح آن مرتضی دهد تأویل
The path of religion is the firm Revelation (the Quran),
Its explanation and interpretation (Ta'wil) are given by Al-Murtada (Ali).
جز از این جمله ترهات شمرکار خود کن به قول کس منگر
Regard anything other than this as mere nonsense,
Do your own work, do not look at anyone's words.
پادشاها مرا بدین بمگیرخود کنم خود کشم جزا و زحیر
O King, do not hold me accountable for this,
I do it myself, I bear the punishment and distress myself.
در صفات تو ظلم نتوان گفتبا سگی در جوال نتوان خفت
In Your attributes, oppression cannot be mentioned;
One cannot sleep with a dog in a sack.
ره نمودی رسل فرستادیبر تو جایز کجاست بیدادی
You showed the path, You sent messengers,
Where is injustice permissible for You?
گر تو بر بنده کفر خواسته ایوز مکافات آن نکاسته ای
If You had willed disbelief for Your servant,
And had not diminished its retribution,
این معانی به ظلم شد منسوبای منزه ز ظلم و جور و عیوب
These meanings would be attributed to oppression—
O You who are free from oppression, injustice, and defects!
آنچه ما را به ظلم شد بارهبود از نفس شوم اماره
That which became our vehicle to oppression
Was from the wretched commanding self (Nafs al-Ammarah).
او ترا راه راست بنمودستگر تو بر ره روی ترا سودست
He [God] has shown you the straight path;
If you walk upon the path, it is to your benefit.
گر به بد نفس تو شود مایلاینت ظلمی عظیم و بس هایل
If your self inclines toward evil,
This indeed is a great and very terrifying oppression.
آنکه او از تو راستی خواهدگویدت گر بدی کنی شاید
How can He who demands righteousness from you
Tell you: 'If you do evil, it is acceptable'?
انبیا را بگو به چه فرستادچون وی افکند ظلم را بنیاد
Tell me, for what purpose did He send the prophets,
If He Himself had laid the foundation of oppression?
به بدی حاجت رسل نبودبحر باشد جهان و پل نبود
There would be no need for messengers for doing evil,
The world would be an ocean and there would be no bridge.
هرکسی از بد آنچه بتواندبا کسان در جهان همی راند
Everyone would inflict whatever evil they could
Upon others in the world.
نیست حاجت به نامه و پیغامبر من و بر تو گشت کار تمام
There would be no need for scriptures and messages,
And the matter would have been completed for me and you.
خواجه در خواب غفلتی پیوستروز محشر ترا که گیرد دست
The master has fallen into a sleep of negligence;
On the Day of Resurrection, who will take your hand?
از تو پرسند روز رستاخیزکای به خواب اندرون یکی برخیز
They will ask you on the Day of Resurrection:
'O you who are asleep, rise up!'
بازگو تا بدی چرا کردیمال ایتام و بیوه چون خوردی
Tell us why you did evil,
How did you consume the wealth of orphans and widows?
بی گنه را چرا تو خون ریزیتو چه گویی مگر که بستیزی
Why did you shed the blood of the innocent?
What will you say? Will you dispute?
پیش گیری مگر ره انکارگردی از کرده های خود بیزار
Will you perhaps take the path of denial,
And express regret for your deeds?
یا بگویی تو خواستی بر منبر تو پیدا شود عنا و محن
Or will you say: 'You willed it upon me'?
[If so,] hardship and distress will be manifest upon you.
خیز و بیهوده ترهات مگویخویشتن را ره صلاح بجوی
Rise and do not speak useless nonsense,
Seek the path of righteousness for yourself.
چون ز شمشیر لعین خدای به حقبرسد این یک سخن بگو مطلق
When from the sword of the accursed by God in truth,
This one question is asked absolutely:
که چرا قرة العیون رسولگشت بر دست شوم تو مقتول
'Why did the light of the Prophet's eyes [Imam Husayn]
Become slain at your wretched hands?'
گوید آن سگ که آن قضای تو بودوآن چنان فعل بد رضای تو بود
That dog [Shimr/Yazid] will say: 'That was Your decree (Qada),
And such an evil deed was Your pleasure (Rida).'
گفته باشد خدای را ظالمکه نباشد به کار در عالم
He would thus have called God an oppressor,
One who is not [righteously] at work in the world.
سوز احمد خدای کی خواهدجگر از وی جدای کی خواهد
How could God desire the grief of Ahmad (Muhammad)?
How could He want his beloved [Husayn] to be separated from him?
چه گنه کرد کین جزایش بودکه برین ظلمها رضایش بود
What sin did he commit that this should be his reward,
And that He should be pleased with such oppressions?
دل بیمار را دوا بتوانحمق را هیچ گونه چاره مدان
A diseased heart can be cured,
But know that there is no remedy for foolishness.
خواجه بیمار و برده از هوسیبار خود سوی باردان کسی
The master is sick and, driven by some whim,
Has carried his burden to someone else's saddlebag.
در شبی باش تا سپیدهٔ بامخواب و یقظت بدان ز ناس نیام
Stay in the night until the dawn of morning;
Distinguish sleep and wakefulness from the scabbard of people.
بیش از این با تو گفت نتوانمکه نه من هدهد سلیمانم
I cannot say more than this to you,
For I am not Solomon's hoopoe (hudhud),
کز سبا مر ترا کنم آگاهتا بیابی به سوی دانش راه
To bring you news from Sheba (Saba),
So that you may find your way toward knowledge.
این احاطت مراست کز بلقیسآگهم نیستم چو تو ابلیس
This comprehension of mine is such that of Bilqis
I am aware, but I am not like you, an Iblis.
ور بگویم تو هم نیاموزیخرقه تا کی دری و کی دوزی
And even if I speak, you will not learn;
Until when will you tear and mend the Sufi cloak?
یعلمون را خدای در قرآنپیش لایعلمون نهاد مکان
In the Quran, God has placed the position of
'Those who know' (ya'lamun) before 'those who do not know' (la ya'lamun).
زین سخن بس کنم که ننیوشیور به عمر اندرون بسی کوشی
I shall stop speaking of this, for you will not listen,
Even if you strive for a lifetime.

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Updated 2026-08-30

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