ور دو کس در شب خبر آرد ترا ** روز از گفتن شناسی هر دو را
And if two persons bring news to you in the night, you will recognise both of them in the daytime by their (manner of) speaking.
بانگ شیر و بانگ سگ در شب رسید ** صورت هر دو ز تاریکی ندید
(If) during the night the sound of a lion and the sound of a dog have come (into some one's ear) and he has not seen their forms on account of the darkness,
روز شد چون باز در بانگ آمدند ** پس شناسدشان ز بانگ آن هوشمند
When day breaks and they begin to make (the same) sound again, the intelligent (hearer) will know them by the sound (which they make).
مخلص این که دیو و روح عرضه‌دار ** هر دو هستند از تتمه‌ی اختیار
The upshot is this, that both the Devil and the (angelic) Spirit who present (objects of desire to us) exist for the purpose of completing (actualising) the power of choice.
اختیاری هست در ما ناپدید ** چون دو مطلب دید آید در مزید 3005
There is an invisible power of choice within us; when it sees two (alternative) objects of desire it waxes strong.
اوستادان کودکان را می‌زنند ** آن ادب سنگ سیه را کی کنند
Teachers beat (school-)children: how should they inflict that correction upon a black stone?
هیچ گویی سنگ را فردا بیا ** ور نیایی من دهم بد را سزا
Do you ever say to a stone, ‘Come to-morrow; and if you don't come, I will give your bad behaviour the punishment it deserves’?
هیچ عاقل مر کلوخی را زند ** هیچ با سنگی عتابی کس کند
Does any reasonable man strike a brickbat? Does any one reprove a stone?
در خرد جبر از قدر رسواترست ** زانک جبری حس خود را منکرست
In (the eyes of) reason, Necessitarianism (jabr) is more shameful than the doctrine of (absolute) Free-will (qadar), because the Necessitarian is denying his own (inward) sense.
منکر حس نیست آن مرد قدر ** فعل حق حسی نباشد ای پسر 3010
The man who holds the doctrine of (absolute) Free-will does not deny his (inward) sense: (he says), ‘The action of God is not mediated by the senses, O son.’