ای سگ دیو امتحان می‌کن که تا ** چون درین ره می‌نهند این خلق پا
(Namely), ‘O Devil-dog, inflict tribulation in order that (thou mayst see) how these creatures (of Mine) set foot on this Way.
حمله می‌کن منع می‌کن می‌نگر ** تا که باشد ماده اندر صدق و نر
Continually rush (at them), prevent (them from advancing), and look to see who (among them) is female (weak) in respect of sincerity, and who is male (strong).’
پس اعوذ از بهر چه باشد چو سگ ** گشته باشد از ترفع تیزتگ
For what purpose, then, is (the cry), ‘I take refuge (with God)’ when the Dog in his arrogance has run swiftly (to the attack)?
این اعوذ آنست کای ترک خطا ** بانگ بر زن بر سگت ره بر گشا
This (cry), ‘I take refuge,’ is (as though you should say), ‘O Turcoman of Khitá, call thy dog off and leave the way clear,
تا بیایم بر در خرگاه تو ** حاجتی خواهم ز جود و جاه تو 2955
That I may come to the door of thy tent and beg what I need from thy bounty and high estate.’
چونک ترک از سطوت سگ عاجزست ** این اعوذ و این فغان ناجایزست
When the Turcoman is incapable of (restraining) the dog's fury, this (expression), ‘I take refuge,’ and this cry of distress are improper (inadmissible),
ترک هم گوید اعوذ از سگ که من ** هم ز سگ در مانده‌ام اندر وطن
(Since) the Turcoman too will say, ‘I take refuge from the dog; for I too am helpless against the dog in my home.
تو نمی‌یاری برین در آمدن ** من نمی‌آرم ز در بیرون شدن
Thou canst not come to this door, nor can I go forth from the door.’
خاک اکنون بر سر ترک و قنق ** که یکی سگ هر دو را بندد عنق
Now dust be on the head of the Turcoman and the stranger-guest, since one dog binds the necks of (subjugates) them both!
حاش لله ترک بانگی بر زند ** سگ چه باشد شیر نر خون قی کند 2960
God forfend! (If) the Turcoman utter a shout, what of the dog? (Even) a fierce lion would (be terrified and) vomit blood.”
ای که خود را شیر یزدان خوانده‌ای ** سالها شد با سگی در مانده‌ای
O thou who hast called thyself “the Lion of God,” for (many) years thou hast been powerless against a dog.
چون کند این سگ برای تو شکار ** چون شکار سگ شدستی آشکار
How should this dog hunt on thy behalf when thou hast manifestly become a prey to the dog?
جواب گفتن مومن سنی کافر جبری را و در اثبات اختیار بنده دلیل گفتن سنت راهی باشد کوفته‌ی اقدام انبیا علیهم السلام بر یمین آن راه بیابان جبر کی خود را اختیار نبیند و امر و نهی را منکر شود و تاویل کند و از منکر شدن امر و نهی لازم آید انکار بهشت کی جزای مطیعان امرست و دوزخ جزای مخالفان امر و دیگر نگویم بچه انجامد کی العاقل تکفیه الاشاره و بر یسار آن راه بیابان قدرست کی قدرت خالق را مغلوب قدرت خلق داند و از آن آن فسادها زاید کی آن مغ جبری بر می‌شمرد
The reply of the Sunní (orthodox) believer to the Necessitarian infidel, and the proof by which he established the power of choice possessed by (every) servant of God. The Sunna is a road trodden by the feet of the prophets, on whom be peace. On the right hand of that road lies the desert of Necessity (jabr), where he (the Necessitarian) regards himself as having no power of choice and denies the (Divine) command and prohibition and employs (false) interpretation (ta’wíl); and from the (Divine) command and prohibition being denied there necessarily follows the denial of Paradise, since Paradise is the reward of those who obey the (Divine) command, while Hell is the reward of those who disobey it. I will not state to what else it ultimately leads: an indication is enough for the wise. And on the left hand of that road lies the desert of Freewill (qadar), where he (who holds that doctrine) regards the power of the Creator as overcome by the power of the creatures; and thence arise the corruptions (vicious opinions) which have been enumerated (above) by the Magian who was a Necessitarian.
گفت مؤمن بشنو ای جبری خطاب ** آن خود گفتی نک آوردم جواب
The true believer replied, “O Necessitarian, hear the words addressed (to you); you have said your say: lo, I bring the answer.
بازی خود دیدی ای شطرنج‌باز ** بازی خصمت ببین پهن و دراز
You have seen your own game, O chess-player: (now) see your adversary's game in all its breadth and length.
نامه‌ی عذر خودت بر خواندی ** نامه‌ی سنی بخوان چه ماندی 2965
You have read (to me) your letter of apology: (now) read the Sunní's letter. Why have you remained (an infidel)?
نکته گفتی جبریانه در قضا ** سر آن بشنو ز من در ماجرا
You have discoursed in Necessitarian fashion on the (Divine) destiny: (now) hear from me the mystery thereof in (this) debate.
اختیاری هست ما را بی‌گمان ** حس را منکر نتانی شد عیان
Beyond doubt we possess a certain power of choice: you cannot deny the plain evidence of the (inward) sense.
سنگ را هرگز بگوید کس بیا ** از کلوخی کس کجا جوید وفا
One never says ‘Come’ to a stone: how should any one request a brickbat to keep faith?
آدمی را کس نگوید هین بپر ** یا بیا ای کور تو در من نگر
One never says to a human being, ‘Hey, fly!’ or ‘Come, O blind man, and look at me!’
گفت یزدان ما علی الاعمی حرج ** کی نهد بر کس حرج رب الفرج 2970
God hath said, ‘There is nothing intolerable (laid) upon the blind’: how should the Lord who bestows relief lay upon any one what is intolerable?
کس نگوید سنگ را دیر آمدی ** یا که چوبا تو چرا بر من زدی
Nobody says to a stone, ‘Thou hast come late’ or (to a stick), ‘Why didst thou strike a blow at me, O stick?’
این چنین واجستها مجبور را ** کس بگوید یا زند معذور را
Will any one address demands like these to a person who is compelled, or strike a person who is excused (from complying with them)?
امر و نهی و خشم و تشریف و عتاب ** نیست جز مختار را ای پاک‌جیب
Command and prohibition and anger and conferment of honour and (bestowal of) rebuke concern him (only) who possesses the power of choice, O pure-bosomed one.
اختیاری هست در ظلم و ستم ** من ازین شیطان و نفس این خواستم
There is (such) a power of choice in regard to injustice and wrong-doing: this (is what) I meant by this Devil and carnal soul.
اختیار اندر درونت ساکنست ** تا ندید او یوسفی کف را نخست 2975
The power of choice resides in your inward part, (but) it does not wound its hand till it sees a Joseph.