بنده‌ی این دیو می‌باید شدن ** چونک غالب اوست در هر انجمن
(On this hypothesis) I must worship the Devil, inasmuch as he is predominant in every assembly,
تا مبادا کین کشد شیطان ز من ** پس چه دستم گیرد آنجا ذوالمنن 2935
Lest the Devil take vengeance on me—and then in that case how can the Gracious (God) lend me a (helping) hand?
آنک او خواهد مراد او شود ** از کی کار من دگر نیکو شود
That which he (the Devil) wills, his desire (therein) is fulfilled: by whom (except him) shall my affairs be restored to prosperity?
مثل شیطان بر در رحمان
Parable of the Devil at the door of the Merciful God.
حاش لله ایش شاء الله کان ** حاکم آمد در مکان و لامکان
God forfend! Whatsoever God wills shall come to pass. He is the Ruler over the worlds of space and non-spatiality.
هیچ کس در ملک او بی‌امر او ** در نیفزاید سر یک تای مو
Without His command no one in His kingdom shall add (so much as) the tip of a single hair.
ملک ملک اوست فرمان آن او ** کمترین سگ بر در آن شیطان او
The kingdom is His kingdom, the command is His: that Devil of His is the meanest dog at His door.
ترکمان را گر سگی باشد به در ** بر درش بنهاده باشد رو و سر 2940
If a Turcoman's dog is lying at the door (of the tent), with his face and head resting on the threshold,
کودکان خانه دمش می‌کشند ** باشد اندر دست طفلان خوارمند
(Though) the children of the house keep pulling his tail, he will be humble (submissive) in the children's hands.
باز اگر بیگانه‌ای معبر کند ** حمله بر وی هم‌چو شیر نر کند
If, however, a stranger pass by, he (the dog) will rush at him like a fierce lion;
که اشداء علی الکفار شد ** با ولی گل با عدو چون خار شد
For he is hard on the unbelievers: to a friend he is (as) the rose, to an enemy as the thorn.
ز آب تتماجی که دادش ترکمان ** آنچنان وافی شدست و پاسبان
He has become so faithful and vigilant on account of the tutmáj broth that the Turcoman has given him.
پس سگ شیطان که حق هستش کند ** اندرو صد فکرت و حیلت تند 2945
The dog, then, namely the Devil, whom God causes to exist and in whom He creates a hundred thoughts and cunning plans,
آب روها را غذای او کند ** تا برد او آب روی نیک و بد
And whom He feeds with (men's) honours, so that he takes away the honour of the virtuous and the wicked—
این تتماجست آب روی عام ** که سگ شیطان از آن یابد طعام
(For) the honour of the populace is the tutmáj broth by which the Devil-dog is fed—
بر در خرگاه قدرت جان او ** چون نباشد حکم را قربان بگو
Tell me, how should not his soul be devoted to the (Divine) decree at the door of the tent of Omnipotence?
گله گله از مرید و از مرید ** چون سگ باسط ذراعی بالوصید
Troop on troop of obedient and rebellious (devils), like the dog (of the Seven Sleepers) spreading his fore-paws on the threshold,
بر در کهف الوهیت چو سگ ** ذره ذره امرجو بر جسته رگ 2950
Are (stationed) like dogs at the door of the Cave of the Godhead, (eagerly) seeking the (Divine) command with every particle (of their bodies), and with every nerve agog (to hear the command),
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.
اختیار و داعیه در نفس بود ** روش دید آنگه پر و بالی گشود
The power of choice and the instinct (to choose) were (latent) in the soul: (when) it beheld his (Joseph's) face, then it spread wings and pinions (to fly towards him).
When the dog is asleep its power of choice is lost, (but) when it sees the tripe it wags its tail.
اسپ هم حو حو کند چون دید جو ** چون بجنبد گوشت گربه کرد مو
A horse, too, whinnies when he sees barley, and when the meat is moved, the cat miauls.
دیدن آمد جنبش آن اختیار ** هم‌چو نفخی ز آتش انگیزد شرار
Sight (of the desired object) is the means of moving the power of choice (to exert itself), just as a blowing (of breath) raises sparks from the fire.
پس بجنبد اختیارت چون بلیس ** شد دلاله آردت پیغام ویس 2980
Therefore your power of choice is moved (to action) when Iblís becomes a go-between (dallála) and brings (to you) a message from Wís.
چونک مطلوبی برین کس عرضه کرد ** اختیار خفته بگشاید نورد
When he presents an object of desire to this person (who possesses the power of choice), the sleeping power unrolls itself (begins to move towards that object);
وآن فرشته خیرها بر رغم دیو ** عرضه دارد می‌کند در دل غریو
And (on the other hand), in despite of the Devil, the Angel presents (to you) good objects (of desire) and makes an outcry in your heart,
تا بجنبد اختیار خیر تو ** زانک پیش از عرضه خفتست این دو خو
In order that your power to choose the good may be moved (to action); for, before presentation, these two dispositions (towards good or evil) are asleep.