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
You have seen your own game, O chess-player: (now) see your adversary's game in all its breadth and length.
بازی خود دیدی ای شطرنج‌باز ** بازی خصمت ببین پهن و دراز
You have read (to me) your letter of apology: (now) read the Sunní's letter. Why have you remained (an infidel)?2965
نامه‌ی عذر خودت بر خواندی ** نامه‌ی سنی بخوان چه ماندی
You have discoursed in Necessitarian fashion on the (Divine) destiny: (now) hear from me the mystery thereof in (this) debate.
نکته گفتی جبریانه در قضا ** سر آن بشنو ز من در ماجرا
Beyond doubt we possess a certain power of choice: you cannot deny the plain evidence of the (inward) sense.
اختیاری هست ما را بی‌گمان ** حس را منکر نتانی شد عیان
One never says ‘Come’ to a stone: how should any one request a brickbat to keep faith?
سنگ را هرگز بگوید کس بیا ** از کلوخی کس کجا جوید وفا
One never says to a human being, ‘Hey, fly!’ or ‘Come, O blind man, and look at me!’
آدمی را کس نگوید هین بپر ** یا بیا ای کور تو در من نگر
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?2970
گفت یزدان ما علی الاعمی حرج ** کی نهد بر کس حرج رب الفرج
Nobody says to a stone, ‘Thou hast come late’ or (to a stick), ‘Why didst thou strike a blow at me, O stick?’
کس نگوید سنگ را دیر آمدی ** یا که چوبا تو چرا بر من زدی
Will any one address demands like these to a person who is compelled, or strike a person who is excused (from complying with them)?
این چنین واجستها مجبور را ** کس بگوید یا زند معذور را
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.
امر و نهی و خشم و تشریف و عتاب ** نیست جز مختار را ای پاک‌جیب
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.
اختیاری هست در ظلم و ستم ** من ازین شیطان و نفس این خواستم
The power of choice resides in your inward part, (but) it does not wound its hand till it sees a Joseph.2975
اختیار اندر درونت ساکنست ** تا ندید او یوسفی کف را نخست
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).
اختیار و داعیه در نفس بود ** روش دید آنگه پر و بالی گشود