Otherwise, how should Adam have said unto God, ‘O our Lord, verily we have wronged ourselves’?
ورنه آدم کی بگفتی با خدا ** ربنا انا ظلمنا نفسنا
Surely he would have said, ‘This sin was from Fate: since it was destiny, what does our precaution avail?’405
خود بگفتی کین گناه از نفس بود ** چون قضا این بود حزم ما چه سود
Like Iblís, who said, ‘Thou hast led me astray: Thou hast broken the cup and art beating me.’”
هم‌چو ابلیسی که گفت اغویتنی ** تو شکستی جام و ما را می‌زنی
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.
بل قضا حقست و جهد بنده حق ** هین مباش اعور چو ابلیس خلق
We are left vacillating between two (alternative) actions: how should this vacillation be without (unaccompanied by) free-will?
در تردد مانده‌ایم اندر دو کار ** این تردد کی بود بی‌اختیار
How should he whose hands and feet are chained say, “Shall I do this or shall I do that?”
این کنم یا آن کنم او کی گود ** که دو دست و پای او بسته بود
Can there ever be in my head such a dilemma as this, (namely), “Shall I walk on the sea or shall I fly aloft?”410
هیچ باشد این تردد بر سرم ** که روم در بحر یا بالا پرم
(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?”
این تردد هست که موصل روم ** یا برای سحر تا بابل روم
Vacillation, then, must have (in connexion with it) a power to act; otherwise, it would be a (mere) mockery.
پس تردد را بباید قدرتی ** ورنه آن خنده بود بر سبلتی
Do not put the blame on Destiny, O youth: how can you lay upon others (responsibility for) your own sin?
بر قضا کم نه بهانه ای جوان ** جرم خود را چون نهی بر دیگران