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6
397-421

  • (Then) he said to the Amírs, “One day I put my Ayáz to the test separately,
  • گفت امیران را که من روزی جدا  ** امتحان کردم ایاز خویش را 

  • Saying, ‘Inquire of the caravan (and find out) whence it comes.’ He went and asked all these questions (just) right.
  • که بپرس از کاروان تا از کجاست  ** او برفت این جمله وا پرسید راست 

  • Without instructions, without a hint (from me), he apprehended everything concerning them, point by point, without any uncertainty or doubt.”
  • بی‌وصیت بی‌اشارت یک به یک  ** حالشان دریافت بی ریبی و شک 

  • Everything that was discovered by these thirty Amírs in thirty stages was completed by him (Ayáz) in one moment. 400
  • هر چه زین سی میر اندر سی مقام  ** کشف شد زو آن به یکدم شد تمام 

  • How the Amírs endeavoured to rebut that argument by the Necessitarian error and how the King answered them.
  • مدافعه‌ی امرا آن حجت را به شبهه‌ی جبریانه و جواب دادن شاه ایشان را 

  • Then the Amírs said, “This is a branch (species) of His (God's) providential favours: it has nothing to do with (personal) effort.
  • پس بگفتند آن امیران کین فنیست  ** از عنایتهاش کار جهد نیست 

  • The fair face of the moon is bestowed on it by God, the sweet scent of the rose is the gift of Fortune.”
  • قسمت حقست مه را روی نغز  ** داده‌ی بختست گل را بوی نغز 

  • “Nay,” said the Sultan, “that which proceeds from one's self is the product of (one's own) remissness and the income derived from (one's own) labour.
  • گفت سلطان بلک آنچ از نفس زاد  ** ریع تقصیرست و دخل اجتهاد 

  • 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 

  • 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 

  • Circle round yourself and perceive your sin: perceive that the movement proceeds from the sun and do not regard it as proceeding from the shadow; 415
  • گرد خود برگرد و جرم خود ببین  ** جنبش از خود بین و از سایه مبین 

  • For the Lord's retribution will not err: that sagacious Lord knows the guilty one.
  • که نخواهد شد غلط پاداش میر  ** خصم را می‌داند آن میر بصیر 

  • When you have eaten (too much) honey, the fever (caused by it) does not come to (does not attack) another; your day's wages do not come at nightfall to another.
  • چون عسل خوردی نیامد تب به غیر  ** مزد روز تو نیامد شب به غیر 

  • In what (work) have you exerted yourself without its returning to you (in some form) What have you sown without the produce of the seed coming (back to you)?
  • در چه کردی جهد کان وا تو نگشت  ** تو چه کاریدی که نامد ریع کشت 

  • Your action that is born of your soul and body clings to your skirt, like your (own) child.
  • فعل تو که زاید از جان و تنت  ** هم‌چو فرزندت بگیرد دامنت 

  • In the Unseen World the action is given a form (corresponding to its nature): is not a gallows erected (in retribution) for the act of robbery? 420
  • فعل را در غیب صورت می‌کنند  ** فعل دزدی را نه داری می‌زنند 

  • How should the gallows resemble robbery? But that is the form given (to robbery) by God who knoweth things unseen,
  • دار کی ماند به دزدی لیک آن  ** هست تصویر خدای غیب‌دان