The kingdom is His kingdom, the command is His: that Devil of His is the meanest dog at His door.
ملک ملک اوست فرمان آن او ** کمترین سگ بر در آن شیطان او
If a Turcoman's dog is lying at the door (of the tent), with his face and head resting on the threshold,2940
ترکمان را گر سگی باشد به در ** بر درش بنهاده باشد رو و سر
(Though) the children of the house keep pulling his tail, he will be humble (submissive) in the children's hands.
کودکان خانه دمش می‌کشند ** باشد اندر دست طفلان خوارمند
If, however, a stranger pass by, he (the dog) will rush at him like a fierce lion;
باز اگر بیگانه‌ای معبر کند ** حمله بر وی هم‌چو شیر نر کند
For he is hard on the unbelievers: to a friend he is (as) the rose, to an enemy as the thorn.
که اشداء علی الکفار شد ** با ولی گل با عدو چون خار شد
He has become so faithful and vigilant on account of the tutmáj broth that the Turcoman has given him.
ز آب تتماجی که دادش ترکمان ** آنچنان وافی شدست و پاسبان
The dog, then, namely the Devil, whom God causes to exist and in whom He creates a hundred thoughts and cunning plans,2945
پس سگ شیطان که حق هستش کند ** اندرو صد فکرت و حیلت تند
And whom He feeds with (men's) honours, so that he takes away the honour of the virtuous and the wicked—
آب روها را غذای او کند ** تا برد او آب روی نیک و بد
(For) the honour of the populace is the tutmáj broth by which the Devil-dog is fed—
این تتماجست آب روی عام ** که سگ شیطان از آن یابد طعام
Tell me, how should not his soul be devoted to the (Divine) decree at the door of the tent of Omnipotence?
بر در خرگاه قدرت جان او ** چون نباشد حکم را قربان بگو
Troop on troop of obedient and rebellious (devils), like the dog (of the Seven Sleepers) spreading his fore-paws on the threshold,
گله گله از مرید و از مرید ** چون سگ باسط ذراعی بالوصید
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),2950
بر در کهف الوهیت چو سگ ** ذره ذره امرجو بر جسته رگ
(Namely), ‘O Devil-dog, inflict tribulation in order that (thou mayst see) how these creatures (of Mine) set foot on this Way.
ای سگ دیو امتحان می‌کن که تا ** چون درین ره می‌نهند این خلق پا
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).’
حمله می‌کن منع می‌کن می‌نگر ** تا که باشد ماده اندر صدق و نر
For what purpose, then, is (the cry), ‘I take refuge (with God)’ when the Dog in his arrogance has run swiftly (to the attack)?
پس اعوذ از بهر چه باشد چو سگ ** گشته باشد از ترفع تیزتگ
This (cry), ‘I take refuge,’ is (as though you should say), ‘O Turcoman of Khitá, call thy dog off and leave the way clear,
این اعوذ آنست کای ترک خطا ** بانگ بر زن بر سگت ره بر گشا
That I may come to the door of thy tent and beg what I need from thy bounty and high estate.’2955
تا بیایم بر در خرگاه تو ** حاجتی خواهم ز جود و جاه تو
When the Turcoman is incapable of (restraining) the dog's fury, this (expression), ‘I take refuge,’ and this cry of distress are improper (inadmissible),
چونک ترک از سطوت سگ عاجزست ** این اعوذ و این فغان ناجایزست
(Since) the Turcoman too will say, ‘I take refuge from the dog; for I too am helpless against the dog in my home.
ترک هم گوید اعوذ از سگ که من ** هم ز سگ در مانده‌ام اندر وطن
Thou canst not come to this door, nor can I go forth from the door.’
تو نمی‌یاری برین در آمدن ** من نمی‌آرم ز در بیرون شدن
Now dust be on the head of the Turcoman and the stranger-guest, since one dog binds the necks of (subjugates) them both!
خاک اکنون بر سر ترک و قنق ** که یکی سگ هر دو را بندد عنق
God forfend! (If) the Turcoman utter a shout, what of the dog? (Even) a fierce lion would (be terrified and) vomit blood.”2960
حاش لله ترک بانگی بر زند ** سگ چه باشد شیر نر خون قی کند
O thou who hast called thyself “the Lion of God,” for (many) years thou hast been powerless against a dog.
ای که خود را شیر یزدان خوانده‌ای ** سالها شد با سگی در مانده‌ای
How should this dog hunt on thy behalf when thou hast manifestly become a prey to the dog?
چون کند این سگ برای تو شکار ** چون شکار سگ شدستی آشکار
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.
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 true believer replied, “O Necessitarian, hear the words addressed (to you); you have said your say: lo, I bring the answer.
گفت مؤمن بشنو ای جبری خطاب ** آن خود گفتی نک آوردم جواب