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.’
منکر فعل خداوند جلیل ** هست در انکار مدلول دلیل
He who denies the action of the Almighty Lord is (virtually) denying Him who is indicated by the indication.
آن بگوید دود هست و نار نی ** نور شمعی بی ز شمعی روشنی
That one (the believer in absolute Free-will) says, ‘There is smoke, but no fire; there is candle-light without any resplendent candle’;
وین همی‌بیند معین نار را ** نیست می‌گوید پی انکار را
And this one (the Necessitarian) sees the fire plainly, (but) for the sake of denial he says it does not exist.
It burns his raiment, (yet) he says, ‘There is no fire’; it (the thread) stitches his raiment, (yet) he says, ‘There is no thread.’
پس تسفسط آمد این دعوی جبر ** لاجرم بدتر بود زین رو ز گبر 3015
Hence this doctrine of Necessity is Sophisticism (Scepticism): consequently he (the Necessitarian), from this point of view, is worse than the infidel (believer in absolute Free-will).
گبر گوید هست عالم نیست رب ** یا ربی گوید که نبود مستحب
The infidel says, ‘The world exists, (but) there is no Lord’: he says that (the invocation) ‘O my Lord!’ is not to be approved.
این همی گوید جهان خود نیست هیچ ** هسته سوفسطایی اندر پیچ پیچ
This one (the Necessitarian) says, ‘The world is really naught’: the Sophist (Sceptic) is in a tangle (of error).
جمله‌ی عالم مقر در اختیار ** امر و نهی این میار و آن بیار
The whole world acknowledges (the reality of) the power of choice: (the proof is) their commanding and forbidding (each other)—‘Bring this and do not bring that!’