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).
هم‌چنین سگ گر برو سنگی زنی ** بر تو آرد حمله گردد منثنی
Similarly a dog, if you throw a stone at him, will rush at you and become contorted (with fury).
سنگ را گر گیرد از خشم توست ** که تو دوری و ندارد بر تو دست
If he seize the stone, ’tis because of his anger against you; for you are far off and he has no means of getting at you.
عقل حیوانی چو دانست اختیار ** این مگو ای عقل انسان شرم دار
Since the animal intelligence is conscious of the power of choice (in Man), do not thou, O human intelligence, hold this (Necessitarian doctrine). Be ashamed!
روشنست این لیکن از طمع سحور ** آن خورنده چشم می‌بندد ز نور 3055
This (power of choice) is manifest, but in his desire for the meal taken before dawn that (greedy) eater shuts his eyes to the light.
چونک کلی میل او نان خوردنیست ** رو به تاریکی نهد که روز نیست
Since all his desire is for eating bread, he sets his face towards the darkness, saying, ‘It is not (yet) day.’
حرص چون خورشید را پنهان کند ** چه عجب گر پشت بر برهان کند
Inasmuch as greed causes the sun to be hidden (from him), what wonder if he turn his back on the convincing proof?
حکایت هم در بیان تقریر اختیار خلق و بیان آنک تقدیر و قضا سلب کننده‌ی اختیار نیست
A Story illustrating and confirming the view that mankind have the power of choice, and showing that Pre-ordination and Predestination do not annul the power of choice.
گفت دزدی شحنه را کای پادشاه ** آنچ کردم بود آن حکم اله
A thief said to the magistrate, ‘O (my) king, that which I have done was decreed by God.’
گفت شحنه آنچ من هم می‌کنم ** حکم حقست ای دو چشم روشنم
The magistrate replied, ‘That which I am doing is also decreed by God, O light of my eyes.’