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
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?
خون کند زید و قصاص او به عمر ** می خورد عمرو و بر احمد حد خمر