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.