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5
2996-3020

  • این زمانت خدمتی هم می‌کنیم  ** سوی مخدومی صلایت می‌زنیم 
  • (That) at this time also we are serving thee and inviting thee (to advance) towards sovereignty?

  • آن گره بابات را بوده عدی  ** در خطاب اسجدوا کرده ابا 
  • (And that) that party (the Devils) were thy Father's enemies who refused to obey the (Divine) command, Worship (Adam)?

  • آن گرفتی آن ما انداختی  ** حق خدمتهای ما نشناختی 
  • Thou didst accept that (offer made by them), thou didst reject ours: thou didst not acknowledge the debt (of gratitude) due for our services.

  • این زمان ما را و ایشان را عیان  ** در نگر بشناس از لحن و بیان 
  • Now look on us and them in clear view, and recognise (each party) by voice and speech.’

  • نیم شب چون بشنوی رازی ز دوست  ** چون سخن گوید سحر دانی که اوست  3000
  • If you hear a secret from a friend at midnight, you will know that it was he when he speaks (to you again) at dawn;

  • ور دو کس در شب خبر آرد ترا  ** روز از گفتن شناسی هر دو را 
  • And if two persons bring news to you in the night, you will recognise both of them in the daytime by their (manner of) speaking.

  • بانگ شیر و بانگ سگ در شب رسید  ** صورت هر دو ز تاریکی ندید 
  • (If) during the night the sound of a lion and the sound of a dog have come (into some one's ear) and he has not seen their forms on account of the darkness,

  • روز شد چون باز در بانگ آمدند  ** پس شناسدشان ز بانگ آن هوشمند 
  • When day breaks and they begin to make (the same) sound again, the intelligent (hearer) will know them by the sound (which they make).

  • مخلص این که دیو و روح عرضه‌دار  ** هر دو هستند از تتمه‌ی اختیار 
  • The upshot is this, that both the Devil and the (angelic) Spirit who present (objects of desire to us) exist for the purpose of completing (actualising) the power of choice.

  • اختیاری هست در ما ناپدید  ** چون دو مطلب دید آید در مزید  3005
  • There is an invisible power of choice within us; when it sees two (alternative) objects of desire it waxes strong.

  • اوستادان کودکان را می‌زنند  ** آن ادب سنگ سیه را کی کنند 
  • Teachers beat (school-)children: how should they inflict that correction upon a black stone?

  • هیچ گویی سنگ را فردا بیا  ** ور نیایی من دهم بد را سزا 
  • Do you ever say to a stone, ‘Come to-morrow; and if you don't come, I will give your bad behaviour the punishment it deserves’?

  • هیچ عاقل مر کلوخی را زند  ** هیچ با سنگی عتابی کس کند 
  • Does any reasonable man strike a brickbat? Does any one reprove a stone?

  • در خرد جبر از قدر رسواترست  ** زانک جبری حس خود را منکرست 
  • In (the eyes of) reason, Necessitarianism (jabr) is more shameful than the doctrine of (absolute) Free-will (qadar), because the Necessitarian is denying his own (inward) sense.

  • منکر حس نیست آن مرد قدر  ** فعل حق حسی نباشد ای پسر  3010
  • The man who holds the doctrine of (absolute) Free-will does not deny his (inward) sense: (he says), ‘The action of God is not mediated by the senses, O son.’

  • منکر فعل خداوند جلیل  ** هست در انکار مدلول دلیل 
  • He who denies the action of the Almighty Lord is (virtually) denying Him who is indicated by the indication.

  • آن بگوید دود هست و نار نی  ** نور شمعی بی ز شمعی روشنی 
  • That one (the believer in absolute Free-will) says, ‘There is smoke, but no fire; there is candle-light without any resplendent candle’;

  • وین همی‌بیند معین نار را  ** نیست می‌گوید پی انکار را 
  • And this one (the Necessitarian) sees the fire plainly, (but) for the sake of denial he says it does not exist.

  • جامه‌اش سوزد بگوید نار نیست  ** جامه‌اش دوزد بگوید تار نیست 
  • It burns his raiment, (yet) he says, ‘There is no fire’; it (the thread) stitches his raiment, (yet) he says, ‘There is no thread.’

  • پس تسفسط آمد این دعوی جبر  ** لاجرم بدتر بود زین رو ز گبر  3015
  • Hence this doctrine of Necessity is Sophisticism (Scepticism): consequently he (the Necessitarian), from this point of view, is worse than the infidel (believer in absolute Free-will).

  • گبر گوید هست عالم نیست رب  ** یا ربی گوید که نبود مستحب 
  • The infidel says, ‘The world exists, (but) there is no Lord’: he says that (the invocation) ‘O my Lord!’ is not to be approved.

  • این همی گوید جهان خود نیست هیچ  ** هسته سوفسطایی اندر پیچ پیچ 
  • This one (the Necessitarian) says, ‘The world is really naught’: the Sophist (Sceptic) is in a tangle (of error).

  • جمله‌ی عالم مقر در اختیار  ** امر و نهی این میار و آن بیار 
  • The whole world acknowledges (the reality of) the power of choice: (the proof is) their commanding and forbidding (each other)—‘Bring this and do not bring that!’

  • او همی گوید که امر و نهی لاست  ** اختیاری نیست این جمله خطاست 
  • He (the Necessitarian) says that commanding and forbidding are naught and that there is no power of choice. All this (doctrine) is erroneous.

  • حس را حیوان مقرست ای رفیق  ** لیک ادراک دلیل آمد دقیق  3020
  • Animals (too) acknowledge (the reality of) the (inward) sense, O comrade, but it is a subtle (difficult) matter to apprehend the proof (of this).