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
When the dog is asleep its power of choice is lost, (but) when it sees the tripe it wags its tail.
A horse, too, whinnies when he sees barley, and when the meat is moved, the cat miauls.
اسپ هم حو حو کند چون دید جو ** چون بجنبد گوشت گربه کرد مو
Sight (of the desired object) is the means of moving the power of choice (to exert itself), just as a blowing (of breath) raises sparks from the fire.
دیدن آمد جنبش آن اختیار ** هم‌چو نفخی ز آتش انگیزد شرار
Therefore your power of choice is moved (to action) when Iblís becomes a go-between (dallála) and brings (to you) a message from Wís.2980
پس بجنبد اختیارت چون بلیس ** شد دلاله آردت پیغام ویس
When he presents an object of desire to this person (who possesses the power of choice), the sleeping power unrolls itself (begins to move towards that object);
چونک مطلوبی برین کس عرضه کرد ** اختیار خفته بگشاید نورد
And (on the other hand), in despite of the Devil, the Angel presents (to you) good objects (of desire) and makes an outcry in your heart,
وآن فرشته خیرها بر رغم دیو ** عرضه دارد می‌کند در دل غریو
In order that your power to choose the good may be moved (to action); for, before presentation, these two dispositions (towards good or evil) are asleep.
تا بجنبد اختیار خیر تو ** زانک پیش از عرضه خفتست این دو خو
So the Angel and the Devil have become presenters (of good or evil objects of desire) for the purpose of setting the power of choice in motion.
پس فرشته و دیو گشته عرضه‌دار ** بهر تحریک عروق اختیار
Your power to choose good or evil is increased tenfold by inspirations (of the Angel) and suggestions (of the Devil).2985
می‌شود ز الهامها و وسوسه ** اختیار خیر و شرت ده کسه
Hence, when thy ritual prayer is finished, O excellent man, it behoves thee to offer a salutation to the Angels,
وقت تحلیل نماز ای با نمک ** زان سلام آورد باید بر ملک
Saying, ‘Through your goodly inspiration and incitement, my power to choose this ritual prayer was set going.’
که ز الهام و دعای خوبتان ** اختیار این نمازم شد روان
Again, after (having committed) sin thou wilt curse Iblís, because through him thou art inclined (to wards sin).
باز از بعد گنه لعنت کنی ** بر بلیس ایرا کزویی منحنی
These two adversaries are making offers to thee in secret and presenting (objects of desire) in the (state of phenomenal existence which is a) curtain over the Unseen.
این دو ضد عرضه کننده‌ت در سرار ** در حجاب غیب آمد عرضه‌دار
When the curtain over the Unseen is raised from before thee, thou wilt behold the faces of thy (two) brokers,2990
چونک پرده‌ی غیب برخیزد ز پیش ** تو ببینی روی دلالان خویش
And from their words wilt recognise without trouble that these were they who spoke (to thee) invisibly.
وآن سخنشان وا شناسی بی‌گزند ** که آن سخن‌گویان نهان اینها بدند
The Devil will say, ‘O thou who art a captive to thy (sensual) nature and body, I was (only) presenting to thee (objects of desire): I did not force (them upon thee).’
دیو گوید ای اسیر طبع و تن ** عرضه می‌کردم نکردم زور من
And the Angel will say, ‘I told thee that thy sorrow would be increased in consequence of this (sensual) joy.
وآن فرشته گویدت من گفتمت ** که ازین شادی فزون گردد غمت
Did not I tell thee on such and such a day that the way to Paradise is in that (spiritual) direction?
آن فلان روزت نگفتم من چنان ** که از آن سویست ره سوی جنان
(That) we are lovers of thy soul and fosterers of thy spirit and sincere worshippers of thy Father?2995
ما محب جان و روح افزای تو ** ساجدان مخلص بابای تو
(That) at this time also we are serving thee and inviting thee (to advance) towards sovereignty?
این زمانت خدمتی هم می‌کنیم ** سوی مخدومی صلایت می‌زنیم
(And that) that party (the Devils) were thy Father's enemies who refused to obey the (Divine) command, Worship (Adam)?
آن گره بابات را بوده عدی ** در خطاب اسجدوا کرده ابا
Thou didst accept that (offer made by them), thou didst reject ours: thou didst not acknowledge the debt (of gratitude) due for our services.
آن گرفتی آن ما انداختی ** حق خدمتهای ما نشناختی
Now look on us and them in clear view, and recognise (each party) by voice and speech.’
این زمان ما را و ایشان را عیان ** در نگر بشناس از لحن و بیان
If you hear a secret from a friend at midnight, you will know that it was he when he speaks (to you again) at dawn;3000
نیم شب چون بشنوی رازی ز دوست ** چون سخن گوید سحر دانی که اوست
And if two persons bring news to you in the night, you will recognise both of them in the daytime by their (manner of) speaking.
ور دو کس در شب خبر آرد ترا ** روز از گفتن شناسی هر دو را
(If) during the night the sound of a lion and the sound of a dog have come (into some one's ear) and he has not seen their forms on account of the darkness,
بانگ شیر و بانگ سگ در شب رسید ** صورت هر دو ز تاریکی ندید
When day breaks and they begin to make (the same) sound again, the intelligent (hearer) will know them by the sound (which they make).
روز شد چون باز در بانگ آمدند ** پس شناسدشان ز بانگ آن هوشمند