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
Since God inspired the prefect's heart to make such a form for justice' sake.
در دل شحنه چو حق الهام داد ** که چنین صورت بساز از بهر داد
So long as you are wise and just, how should Destiny deal justice and give retribution not in accordance (with your actions)?
تا تو عالم باشی و عادل قضا ** نامناسب چون دهد داد و سزا
Since a judge does this in the case of a virtuous man, how (then) will the most Just of these judges give judgement?
چونک حاکم این کند اندر گزین ** چون کند حکم احکم این حاکمین
When you sow barley nothing except barley will grow up: (if) you have borrowed, from whom (but yourself) will you require the security?425
چون بکاری جو نروید غیر جو ** قرض تو کردی ز که خواهد گرو