Since no one holds you excusable on this plea, and (since) this (plea) does not keep you out of the hands of the executioner,
پس بدین داور جهان منظوم شد ** حال آن عالم همت معلوم شد
(Clearly), then, the (present) world is arranged according to this rule, and the state of things in yonder world too is made known to you.
حکایت هم در جواب جبری و اثبات اختیار و صحت امر و نهی و بیان آنک عذر جبری در هیچ ملتی و در هیچ دینی مقبول نیست و موجب خلاص نیست از سزای آن کار کی کرده است چنانک خلاص نیافت ابلیس جبری بدان کی گفت بما اغویتنی والقلیل یدل علی الکثیر
Another Story in answer to the Necessitarian, confirming (Man's) power of choice and the validity of the (Divine) commands and prohibitions, and showing that the Necessitarian's excuse is not accepted in any religious sect or in any religion and that it does not save him from being duly punished for the (sinful) actions which he has committed, just as the Necessitarian Iblís was not saved (from punishment) by saying (to God), ‘Because Thou hast made me to err.’ And the little indicates the much.
آن یکی می‌رفت بالای درخت ** می‌فشاند آن میوه را دزدانه سخت
A certain man was climbing up a tree and vigorously scattering the fruit in the manner of thieves.
صاحب باغ آمد و گفت ای دنی ** از خدا شرمیت کو چه می‌کنی
The owner of the orchard came along and said (to him), ‘O rascal, where is your reverence for God? What are you doing?’
گفت از باغ خدا بنده‌ی خدا ** گر خورد خرما که حق کردش عطا
He replied, ‘If a servant of God eat from God's orchard the dates which God has bestowed upon him as a gift,
عامیانه چه ملامت می‌کنی ** بخل بر خوان خداوند غنی 3080
Why do you vulgarly blame (him)? Stinginess at the table of the all-Rich Lord!’
گفت ای ایبک بیاور آن رسن ** تا بگویم من جواب بوالحسن
‘O Aybak,’ said he, ‘fetch that rope, that I may give my answer to Bu ’l-Hasan (to this fine fellow).’
پس ببستش سخت آن دم بر درخت ** می‌زد او بر پشت و ساقش چوب سخت
Then at once he bound him tightly to the tree and thrashed him hard on the back and legs with a cudgel.
گفت آخر از خدا شرمی بدار ** می‌کشی این بی‌گنه را زار زار
He (the thief) cried, ‘Pray, have some reverence for God! Thou art killing me miserably who am innocent.’
گفت از چوب خدا این بنده‌اش ** می‌زند بر پشت دیگر بنده خوش
He answered, ‘With God's cudgel this servant of His is soundly beating the back of another servant.
چوب حق و پشت و پهلو آن او ** من غلام و آلت فرمان او 3085
’Tis God's cudgel, and the back and sides belong to Him: I am (only) the slave and instrument of His command.’
گفت توبه کردم از جبر ای عیار ** اختیارست اختیارست اختیار
He (the thief) said, ‘O cunning knave, I make a recantation of Necessitarianism: there is free-will, there is free-will, (there is) free-will!’
اختیارات اختیارش هست کرد ** اختیارش چون سواری زیر گرد
His (God's universal) power of choice brought (our individual) powers of choice into existence: His power of choice is like a rider (hidden) beneath the dust (which he raises).
اختیارش اختیار ما کند ** امر شد بر اختیاری مستند
His (God's) power of choice makes our power of choice; His command is based on (is exercised in virtue of) a power of choice (in us).
حاکمی بر صورت بی‌اختیار ** هست هر مخلوق را در اقتدار
Every created being has it in his power to exercise authority over the form (that is) without free-will,
تا کشد بی‌اختیاری صید را ** تا برد بگرفته گوش او زید را 3090
So that he (who is in possession of that power) drags (whither he pleases) the (lifeless) prey devoid of will, (or) so that having seized Zayd by the ear, he leads him away.
لیک بی هیچ آلتی صنع صمد ** اختیارش را کمند او کند
But (it is) the action of the Lord (that), without (using) any instrument, makes his free-will a noose for him (to catch Zayd).
اختیارش زید را قدیش کند ** بی‌سگ و بی‌دام حق صیدش کند
His (God's) free-will makes him a fetter for Zayd: God makes him (Zayd's captor) His prey without (the help of) dog or snare.
آن دروگر حاکم چوبی بود ** وآن مصور حاکم خوبی بود
The carpenter has authority over a piece of wood, and the artist has authority over (the portrait of) a beauty;
هست آهنگر بر آهن قیمی ** هست بنا هم بر آلت حاکمی
The ironsmith is a superintendent of iron; the builder also is a ruler over his tools.
نادر این باشد که چندین اختیار ** ساجد اندر اختیارش بنده‌وار 3095
This (matter) is extraordinary; for all this (human) free-will is bowing low, like a slave, in (homage to) His (God's) free-will.
قدرت تو بر جمادات از نبرد ** کی جمادی را از آنها نفی کرد
When did the power forcibly exercised by you over inanimate objects deprive them of (their) inanimateness?
قدرتش بر اختیارات آنچنان ** نفی نکند اختیاری را از آن
Similarly, His (God's) power over (our) acts of free-will does not deprive any act of free-will of that (quality).
خواستش می‌گوی بر وجه کمال ** که نباشد نسبت جبر و ضلال
Declare that His (God's) will is (exercised) in a complete manner, (but) without there being (involved in it) the attribution (to Him) of compulsion (jabr) and (responsibility for) error (disobedience to His commands).
چونک گفتی کفر من خواست ویست ** خواست خود را نیز هم می‌دان که هست
Since you have said, ‘My unbelief is willed by Him,’ know that it is also willed by yourself;
زانک بی‌خواه تو خود کفر تو نیست ** کفر بی‌خواهش تناقض گفتنیست 3100
For without your will your unbelief does not exist at all: involuntary unbelief is a self-contradiction.
امر عاجز را قبیحست و ذمیم ** خشم بتر خاصه از رب رحیم
’Tis abominable and blameworthy to lay a command on one incapable (of obeying it); and anger (on account of his disobedience) is worse, especially from the Merciful Lord.
گاو گر یوغی نگیرد می‌زنند ** هیچ گاوی که نپرد شد نژند
An ox is beaten if he refuse the yoke: is an ox (ever) reduced to misery because he will not fly?
گاو چون معذور نبود در فضول ** صاحب گاو از چه معذورست و دول
Since the ox is not excused for frowardness, wherefore is the owner of the ox (to be held) excusable and infirm?
چون نه‌ای رنجور سر را بر مبند ** اختیارت هست بر سبلت مخند
Since you are not ill, don't bandage your head: you have freewill, don't laugh at your moustache.
جهد کن کز جام حق یابی نوی ** بی‌خود و بی‌اختیار آنگه شوی 3105
Endeavour to gain freshness (spiritual grace) from God's cup (of love): then you will become selfless and volitionless.
آنگه آن می را بود کل اختیار ** تو شوی معذور مطلق مست‌وار
Then all volition will belong to that Wine, and you will be absolutely excusable, like a drunken man.
هرچه گویی گفته‌ی می باشد آن ** هر چه روبی رفته‌ی می باشد آن
Whatsoever you beat will (then) be beaten by the Wine; whatsoever you sweep away will (then) be swept away by the Wine.
کی کند آن مست جز عدل و صواب ** که ز جام حق کشیدست او شراب
The drunken man who has quaffed wine from God's cup— how should he do aught but justice and right?
جادوان فرعون را گفتند بیست ** مست را پروای دست و پای نیست
The magicians said to Pharaoh, ‘Stop! He that is drunken hath no care for his hands and feet.
دست و پای ما می آن واحدست ** دست ظاهر سایه است و کاسدست 3110
The wine of the One (God) is our (real) hands and feet; the apparent hand is (but) a shadow and worthless.’
معنی ما شاء الله کان یعنی خواست خواست او و رضا رضای او جویید از خشم دیگران و رد دیگران دلتنگ مباشید آن کان اگر چه لفظ ماضیست لیکن در فعل خدا ماضی و مستقبل نباشد کی لیس عند الله صباح و لا مساء
The meaning of ‘whatever God willed came to be,’ i.e. ‘the will is His will and pleasure. Seek His pleasure, be not distressed by the anger of others and the disapproval of others.’ Although the word ‘kána’ (came to be) denotes the past, yet there is no past or future in the action of God, for with God there is neither morn nor eve.
قول بنده ایش شاء الله کان ** بهر آن نبود که تنبل کن در آن
The saying of (God's) servant, ‘whatever God wills comes to pass’ does not signify ‘be lazy (inactive) in that (matter)’;
بلک تحریضست بر اخلاص و جد ** که در آن خدمت فزون شو مستعد
Nay, it is an incitement to entire self-devotion and exertion, meaning, ‘Make yourself exceedingly ready to perform that service.’
گر بگویند آنچ می‌خواهی تو راد ** کار کار تست برحسب مراد
If you are told, O sage, that what you wish (will come to pass, and that) you have full power to act according to your desire,
آنگهان تنبل کنی جایز بود ** کانچ خواهی و آنچ گویی آن شود
Then, if you are neglectful (in serving God), ’tis permissible; for what you wish and say will come to pass.
چون بگویند ایش شاء الله کان ** حکم حکم اوست مطلق جاودان 3115
When (on the contrary) you are told that whatever God wills shall come to pass, and that to Him belongs the authority absolute and everlasting,
پس چرا صد مرده اندر ورد او ** بر نگردی بندگانه گرد او
Why, then, should not you move round Him like a slave, with the will of a hundred men to perform the devotions due to Him?
گر بگویند آنچ می‌خواهد وزیر ** خواست آن اوست اندر دار و گیر
If you are told that what the vizier wishes (is law and that) his will is paramount in the exercise of authority,
گرد او گردان شوی صد مرده زود ** تا بریزد بر سرت احسان و جود
Will you at once move round (pay court to) him with the zeal of a hundred men, that he may pour kindness and munificence on your head,
یا گریزی از وزیر و قصر او ** این نباشد جست و جوی نصر او
Or will you flee from the vizier and his palace? This (flight) is not the way to seek his help.
بازگونه زین سخن کاهل شدی ** منعکس ادراک و خاطر آمدی 3120
You, inversely, have been made remiss by this saying: you have been turned upside down in your apprehension and thought.
امر امر آن فلان خواجه‌ست هین ** چیست یعنی با جز او کمتر نشین
(Suppose you are told that) the command (supreme power) is vested in such and such a lord. Hark, what does this mean? It means, ‘Do not sit (consort) with any one except him.
گرد خواجه گرد چون امر آن اوست ** کو کشد دشمن رهاند جان دوست
Move round (pay constant homage to) the lord, since the (power to) command belongs to him; for he slays his enemy and saves the life of his friend.
هرچه او خواهد همان یابی یقین ** یاوه کم رو خدمت او برگزین
Whatsoever he wills, that same thing you will certainly obtain: do not go astray, prefer his service (to all else).’
نی چو حاکم اوست گرد او مگرد ** تا شوی نامه سیاه و روی زود
(It does) not (mean), ‘Since he is possessed of (supreme) authority, do not move round him (do not frequent his court), so that you may fall into his black books and be disgraced.’