هیچ دانا هیچ عاقل این کند ** با کلوخ و سنگ خشم و کین کند
Does any wise man, does any reasonable man, do this? Does he show anger and enmity to brickbats and stones?—
که بگفتم کین چنین کن یا چنان ** چون نکردید ای موات و عاجزان
Saying, ‘I told you to do thus or thus: why have ye not done it, O dead and helpless ones?’
عقل کی حکمی کند بر چوب و سنگ ** عقل کی چنگی زند بر نقش چنگ
How should reason exercise any authority over wood and stone? How should reason lay hold of the painted figure of a cripple,
کای غلام بسته دست اشکسته‌پا ** نیزه برگیر و بیا سوی وغا 3030
Saying, ‘O slave with palsied hands and broken legs, take up the lance and come to battle’?
خالقی که اختر و گردون کند ** امر و نهی جاهلانه چون کند
How, (then), should the Creator who is the Maker of stars and sky make commands and prohibitions like those of an ignorant person?
احتمال عجز از حق راندی ** جاهل و گیج و سفیهش خواندی
You have removed from God the possibility of impotence, (but) you have (virtually) called Him ignorant and stupid and foolish.
عجز نبود از قدر ور گر بود ** جاهلی از عاجزی بدتر بود
(Divine) impotence does not follow from the doctrine of Free-will; and even if it do, ignorance is worse than impotence.
ترک می‌گوید قنق را از کرم ** بی‌سگ و بی‌دلق آ سوی درم
The Turcoman says graciously to the stranger-guest, ‘Come to my door without a dog and without a tattered cloak,
وز فلان سوی اندر آ هین با ادب ** تا سگم بندد ز تو دندان و لب 3035
And hark, come in respectfully from such and such a quarter, in order that my dog may keep his teeth and mouth closed (and refrain) from (biting) thee.’
تو به عکس آن کنی بر در روی ** لاجرم از زخم سگ خسته شوی
(But) you do the reverse of that and advance to the door: necessarily you are wounded by the violence of the dog.
آن‌چنان رو که غلامان رفته‌اند ** تا سگش گردد حلیم و مهرمند
(You must) advance in the same manner in which slaves have advanced, so that his dog may become gentle and affectionate.
تو سگی با خود بری یا روبهی ** سگ بشورد از بن هر خرگهی
(If) you take a dog or a fox with you, a dog will rage (at you) from the bottom of every tent.
غیر حق را گر نباشد اختیار ** خشم چون می‌آیدت بر جرم‌دار
If none but God have the power of choice, why do you become angry with one who has committed an offence (against you)?
چون همی‌خایی تو دندان بر عدو ** چون همی بینی گناه و جرم ازو 3040
Why do you gnash your teeth at a foe? Why do you regard the sin and offence as (proceeding) from him?
گر ز سقف خانه چوبی بشکند ** بر تو افتد سخت مجروحت کند
If a piece of timber break off from your house-roof and fall upon you and wound you severely,
هیچ خشمی آیدت بر چوب سقف ** هیچ اندر کین او باشی تو وقف
Will you feel any anger against the timber of the roof? Will you ever devote yourself to taking vengeance upon it,
که چرا بر من زد و دستم شکست ** او عدو و خصم جان من بدست
(And say), ‘Why did it hit me and fracture my hand? It has been my mortal foe and enemy’?
کودکان خرد را چون می‌زنی ** چون بزرگان را منزه می‌کنی
Why do you beat little children (when they do wrong), since (in theory) you make out that adults are exempt from blame?
آنک دزدد مال تو گویی بگیر ** دست و پایش را ببر سازش اسیر 3045
(In the case of) a man who steals your property, you say (to the magistrate), ‘Arrest him, cut off his hand and foot, make him a captive’;
وآنک قصد عورت تو می‌کند ** صد هزاران خشم از تو می‌دمد
And (in the case of) a man who visits your wife, a hundred thousand angers shoot up from you.
گر بیاید سیل و رخت تو برد ** هیچ با سیل آورد کینی خرد
(On the contrary), if a flood come and sweep away your household goods, will your reason bear any enmity towards the flood?
ور بیامد باد و دستارت ربود ** کی ترا با باد دل خشمی نمود
And if the wind came and carried off your turban, when did your heart show any anger against the wind?
خشم در تو شد بیان اختیار ** تا نگویی جبریانه اعتذار
The anger within you is a clear demonstration of (the existence of) a power of choice (in Man), so that you must not excuse yourself after the fashion of Necessitarians.
گر شتربان اشتری را می‌زند ** آن شتر قصد زننده می‌کند 3050
If a camel-driver goes on striking a camel, the camel will attack the striker.
خشم اشتر نیست با آن چوب او ** پس ز مختاری شتر بردست بو
The camel's anger is not (directed) against his stick: therefore the camel has got some notion of the power of choice (in Man).