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6
397-421

  • گفت امیران را که من روزی جدا  ** امتحان کردم ایاز خویش را 
  • (Then) he said to the Amírs, “One day I put my Ayáz to the test separately,

  • که بپرس از کاروان تا از کجاست  ** او برفت این جمله وا پرسید راست 
  • Saying, ‘Inquire of the caravan (and find out) whence it comes.’ He went and asked all these questions (just) right.

  • بی‌وصیت بی‌اشارت یک به یک  ** حالشان دریافت بی ریبی و شک 
  • Without instructions, without a hint (from me), he apprehended everything concerning them, point by point, without any uncertainty or doubt.”

  • 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?”

  • هیچ باشد این تردد بر سرم  ** که روم در بحر یا بالا پرم  410
  • Can there ever be in my head such a dilemma as this, (namely), “Shall I walk on the sea or shall I fly aloft?”

  • این تردد هست که موصل روم  ** یا برای سحر تا بابل روم 
  • (No); there is (only) this (kind of) vacillation, (namely), “Shall I go toMosul (for trade) or shall I go to Babylon for (the study of) magic?”

  • پس تردد را بباید قدرتی  ** ورنه آن خنده بود بر سبلتی 
  • Vacillation, then, must have (in connexion with it) a power to act; otherwise, it would be a (mere) mockery.

  • بر قضا کم نه بهانه ای جوان  ** جرم خود را چون نهی بر دیگران 
  • Do not put the blame on Destiny, O youth: how can you lay upon others (responsibility for) your own sin?

  • خون کند زید و قصاص او به عمر  ** می خورد عمرو و بر احمد حد خمر 
  • Does Zayd commit murder, and the retaliation for which he is liable fall upon ‘Amr? Does ‘Amr drink wine, and the penalty for wine(-drinking) fall upon Ahmad?

  • گرد خود برگرد و جرم خود ببین  ** جنبش از خود بین و از سایه مبین  415
  • Circle round yourself and perceive your sin: perceive that the movement proceeds from the sun and do not regard it as proceeding from the shadow;

  • که نخواهد شد غلط پاداش میر  ** خصم را می‌داند آن میر بصیر 
  • For the Lord's retribution will not err: that sagacious Lord knows the guilty one.

  • چون عسل خوردی نیامد تب به غیر  ** مزد روز تو نیامد شب به غیر 
  • When you have eaten (too much) honey, the fever (caused by it) does not come to (does not attack) another; your day's wages do not come at nightfall to another.

  • در چه کردی جهد کان وا تو نگشت  ** تو چه کاریدی که نامد ریع کشت 
  • In what (work) have you exerted yourself without its returning to you (in some form) What have you sown without the produce of the seed coming (back to you)?

  • فعل تو که زاید از جان و تنت  ** هم‌چو فرزندت بگیرد دامنت 
  • Your action that is born of your soul and body clings to your skirt, like your (own) child.

  • فعل را در غیب صورت می‌کنند  ** فعل دزدی را نه داری می‌زنند  420
  • In the Unseen World the action is given a form (corresponding to its nature): is not a gallows erected (in retribution) for the act of robbery?

  • دار کی ماند به دزدی لیک آن  ** هست تصویر خدای غیب‌دان 
  • How should the gallows resemble robbery? But that is the form given (to robbery) by God who knoweth things unseen,