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  • هر چه زین سی میر اندر سی مقام  ** کشف شد زو آن به یکدم شد تمام  400
  • Everything that was discovered by these thirty Amírs in thirty stages was completed by him (Ayáz) in one moment.
  • مدافعه‌ی امرا آن حجت را به شبهه‌ی جبریانه و جواب دادن شاه ایشان را 
  • How the Amírs endeavoured to rebut that argument by the Necessitarian error and how the King answered them.
  • پس بگفتند آن امیران کین فنیست  ** از عنایتهاش کار جهد نیست 
  • Then the Amírs said, “This is a branch (species) of His (God's) providential favours: it has nothing to do with (personal) effort.
  • قسمت حقست مه را روی نغز  ** داده‌ی بختست گل را بوی نغز 
  • The fair face of the moon is bestowed on it by God, the sweet scent of the rose is the gift of Fortune.”
  • گفت سلطان بلک آنچ از نفس زاد  ** ریع تقصیرست و دخل اجتهاد 
  • “Nay,” said the Sultan, “that which proceeds from one's self is the product of (one's own) remissness and the income derived from (one's own) labour.
  • ورنه آدم کی بگفتی با خدا  ** ربنا انا ظلمنا نفسنا 
  • Otherwise, how should Adam have said unto God, ‘O our Lord, verily we have wronged ourselves’?
  • خود بگفتی کین گناه از نفس بود  ** چون قضا این بود حزم ما چه سود  405
  • Surely he would have said, ‘This sin was from Fate: since it was destiny, what does our precaution avail?’
  • هم‌چو ابلیسی که گفت اغویتنی  ** تو شکستی جام و ما را می‌زنی 
  • Like Iblís, who said, ‘Thou hast led me astray: Thou hast broken the cup and art beating me.’”
  • بل قضا حقست و جهد بنده حق  ** هین مباش اعور چو ابلیس خلق 
  • Nay, (the Divine) destiny is a fact and the slave's (man's) exertion (of power) is a fact: beware, do not be blind of one eye, like the tatterdemalion Iblís.
  • در تردد مانده‌ایم اندر دو کار  ** این تردد کی بود بی‌اختیار 
  • We are left vacillating between two (alternative) actions: how should this vacillation be without (unaccompanied by) free-will?
  • این کنم یا آن کنم او کی گود  ** که دو دست و پای او بسته بود 
  • How should he whose hands and feet are chained say, “Shall I do this or shall I do that?”