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  • اختیاری کرده‌ای تو پیشه‌ای  ** که اختیاری دارم و اندیشه‌ای 
  • You have chosen a handicraft, (thereby) saying (virtually), ‘I have a (certain) choice and a (certain) thought.’
  • ورنه چون بگزیده‌ای آن پیشه را  ** از میان پیشه‌ها ای کدخدا  3070
  • Otherwise, how have you chosen that (particular) handicraft out of all the rest, O master of the house?
  • چونک آید نوبت نفس و هوا  ** بیست مرده اختیار آید ترا 
  • When the hour comes for the flesh and the passions (to be indulged), there comes to you as great a power of choice as is possessed by twenty men;
  • چون برد یک حبه از تو یار سود  ** اختیار جنگ در جانت گشود 
  • When your friend deprives you of a farthing of profit, the power to pick a quarrel (with him) is (at once) developed in your soul;
  • چون بیاید نوبت شکر نعم  ** اختیارت نیست وز سنگی تو کم 
  • (But) when the hour comes for thanksgiving on account of (God's) benefactions, you have no power of choice and are inferior to a stone.
  • دوزخت را عذر این باشد یقین  ** که اندرین سوزش مرا معذور بین 
  • Assuredly this will be the excuse of your Hell, (namely), ‘Consider me excused for this burning!’
  • کس بدین حجت چو معذورت نداشت  ** وز کف جلاد این دورت نداشت  3075
  • Since no one holds you excusable on this plea, and (since) this (plea) does not keep you out of the hands of the executioner,
  • پس بدین داور جهان منظوم شد  ** حال آن عالم همت معلوم شد 
  • (Clearly), then, the (present) world is arranged according to this rule, and the state of things in yonder world too is made known to you.
  • حکایت هم در جواب جبری و اثبات اختیار و صحت امر و نهی و بیان آنک عذر جبری در هیچ ملتی و در هیچ دینی مقبول نیست و موجب خلاص نیست از سزای آن کار کی کرده است چنانک خلاص نیافت ابلیس جبری بدان کی گفت بما اغویتنی والقلیل یدل علی الکثیر 
  • Another Story in answer to the Necessitarian, confirming (Man's) power of choice and the validity of the (Divine) commands and prohibitions, and showing that the Necessitarian's excuse is not accepted in any religious sect or in any religion and that it does not save him from being duly punished for the (sinful) actions which he has committed, just as the Necessitarian Iblís was not saved (from punishment) by saying (to God), ‘Because Thou hast made me to err.’ And the little indicates the much.
  • آن یکی می‌رفت بالای درخت  ** می‌فشاند آن میوه را دزدانه سخت 
  • A certain man was climbing up a tree and vigorously scattering the fruit in the manner of thieves.
  • صاحب باغ آمد و گفت ای دنی  ** از خدا شرمیت کو چه می‌کنی 
  • The owner of the orchard came along and said (to him), ‘O rascal, where is your reverence for God? What are you doing?’