And (when) thou wert desiring (it to be) a coat, a rival, from (motives of) hostility, made the linen stuff into a pair of trousers in spite of thee.
تو قبا می‌خواستی خصم از نبرد ** رغم تو کرباس را شلوار کرد
What resource has the linen, my dear friend, but to submit to the purpose of the one who is predominant?
چاره کرباس چه بود جان من ** جز زبون رای آن غالب شدن
(Since) he (the owner of the cloth) is reduced to submission, what is the crime of this linen? Who is he that is not dominated by the predominant?2925
او زبون شد جرم این کرباس چیست ** آنک او مغلوب غالب نیست کیست
When some one has forced his way in against his (the householder's) will and planted a thornbush in his property and house,
چون کسی بی‌خواست او بر وی براند ** خاربن در ملک و خانه‌ی او نشاند
The master of the house is humiliated because such a shabbiness (abasement) is inflicted on him.
صاحب خانه بدین خواری بود ** که چنین بر وی خلاقت می‌رود
I too, though I am fresh and new, would become shabby (abased) through being associated with such a contemptible person.
هم خلق گردم من ار تازه و نوم ** چونک یار این چنین خواری شوم
Since the will of the carnal soul is besought for help, ’tis mockery (to say) that whatever God wills shall come to pass.
چونک خواه نفس آمد مستعان ** تسخر آمد ایش شاء الله کان
(Even) if I am a disgrace to the Magians or am an infidel, I am not such (a miscreant) as to think this of God,2930
من اگر ننگ مغان یا کافرم ** آن نیم که بر خدا این ظن برم
That any one should seek to exercise authority in His kingdom against His will and in spite of Him,
که کسی ناخواه او و رغم او ** گردد اندر ملکت او حکم جو
And thus should occupy His kingdom, so that the Creator of the breath dare not breathe a word (in opposition),
ملکت او را فرو گیرد چنین ** که نیارد دم زدن دم آفرین
(And that though) He wishes to repel him and must needs (do so), (yet) the Devil at every moment is increasing His anxiety.
دفع او می‌خواهد و می‌بایدش ** دیو هر دم غصه می‌افزایدش
(On this hypothesis) I must worship the Devil, inasmuch as he is predominant in every assembly,
بنده‌ی این دیو می‌باید شدن ** چونک غالب اوست در هر انجمن
Lest the Devil take vengeance on me—and then in that case how can the Gracious (God) lend me a (helping) hand?2935
تا مبادا کین کشد شیطان ز من ** پس چه دستم گیرد آنجا ذوالمنن
That which he (the Devil) wills, his desire (therein) is fulfilled: by whom (except him) shall my affairs be restored to prosperity?
آنک او خواهد مراد او شود ** از کی کار من دگر نیکو شود
Parable of the Devil at the door of the Merciful God.
مثل شیطان بر در رحمان
God forfend! Whatsoever God wills shall come to pass. He is the Ruler over the worlds of space and non-spatiality.
حاش لله ایش شاء الله کان ** حاکم آمد در مکان و لامکان
Without His command no one in His kingdom shall add (so much as) the tip of a single hair.
هیچ کس در ملک او بی‌امر او ** در نیفزاید سر یک تای مو
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
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