(Clearly), then, the (present) world is arranged according to this rule, and the state of things in yonder world too is made known to you.
پس بدین داور جهان منظوم شد ** حال آن عالم همت معلوم شد
Another Story in answer to the Necessitarian, confirming (Man's) power of choice and the validity of the (Divine) commands and prohibitions, and showing that the Necessitarian's excuse is not accepted in any religious sect or in any religion and that it does not save him from being duly punished for the (sinful) actions which he has committed, just as the Necessitarian Iblís was not saved (from punishment) by saying (to God), ‘Because Thou hast made me to err.’ And the little indicates the much.
حکایت هم در جواب جبری و اثبات اختیار و صحت امر و نهی و بیان آنک عذر جبری در هیچ ملتی و در هیچ دینی مقبول نیست و موجب خلاص نیست از سزای آن کار کی کرده است چنانک خلاص نیافت ابلیس جبری بدان کی گفت بما اغویتنی والقلیل یدل علی الکثیر
A certain man was climbing up a tree and vigorously scattering the fruit in the manner of thieves.
آن یکی می‌رفت بالای درخت ** می‌فشاند آن میوه را دزدانه سخت
The owner of the orchard came along and said (to him), ‘O rascal, where is your reverence for God? What are you doing?’
صاحب باغ آمد و گفت ای دنی ** از خدا شرمیت کو چه می‌کنی
He replied, ‘If a servant of God eat from God's orchard the dates which God has bestowed upon him as a gift,
گفت از باغ خدا بنده‌ی خدا ** گر خورد خرما که حق کردش عطا
Why do you vulgarly blame (him)? Stinginess at the table of the all-Rich Lord!’3080
عامیانه چه ملامت می‌کنی ** بخل بر خوان خداوند غنی
‘O Aybak,’ said he, ‘fetch that rope, that I may give my answer to Bu ’l-Hasan (to this fine fellow).’
گفت ای ایبک بیاور آن رسن ** تا بگویم من جواب بوالحسن
Then at once he bound him tightly to the tree and thrashed him hard on the back and legs with a cudgel.
پس ببستش سخت آن دم بر درخت ** می‌زد او بر پشت و ساقش چوب سخت
He (the thief) cried, ‘Pray, have some reverence for God! Thou art killing me miserably who am innocent.’
گفت آخر از خدا شرمی بدار ** می‌کشی این بی‌گنه را زار زار
He answered, ‘With God's cudgel this servant of His is soundly beating the back of another servant.
گفت از چوب خدا این بنده‌اش ** می‌زند بر پشت دیگر بنده خوش
’Tis God's cudgel, and the back and sides belong to Him: I am (only) the slave and instrument of His command.’3085
چوب حق و پشت و پهلو آن او ** من غلام و آلت فرمان او
He (the thief) said, ‘O cunning knave, I make a recantation of Necessitarianism: there is free-will, there is free-will, (there is) free-will!’
گفت توبه کردم از جبر ای عیار ** اختیارست اختیارست اختیار
His (God's universal) power of choice brought (our individual) powers of choice into existence: His power of choice is like a rider (hidden) beneath the dust (which he raises).
اختیارات اختیارش هست کرد ** اختیارش چون سواری زیر گرد
His (God's) power of choice makes our power of choice; His command is based on (is exercised in virtue of) a power of choice (in us).
اختیارش اختیار ما کند ** امر شد بر اختیاری مستند
Every created being has it in his power to exercise authority over the form (that is) without free-will,
حاکمی بر صورت بی‌اختیار ** هست هر مخلوق را در اقتدار
So that he (who is in possession of that power) drags (whither he pleases) the (lifeless) prey devoid of will, (or) so that having seized Zayd by the ear, he leads him away.3090
تا کشد بی‌اختیاری صید را ** تا برد بگرفته گوش او زید را
But (it is) the action of the Lord (that), without (using) any instrument, makes his free-will a noose for him (to catch Zayd).
لیک بی هیچ آلتی صنع صمد ** اختیارش را کمند او کند
His (God's) free-will makes him a fetter for Zayd: God makes him (Zayd's captor) His prey without (the help of) dog or snare.
اختیارش زید را قدیش کند ** بی‌سگ و بی‌دام حق صیدش کند
The carpenter has authority over a piece of wood, and the artist has authority over (the portrait of) a beauty;
آن دروگر حاکم چوبی بود ** وآن مصور حاکم خوبی بود
The ironsmith is a superintendent of iron; the builder also is a ruler over his tools.
هست آهنگر بر آهن قیمی ** هست بنا هم بر آلت حاکمی
This (matter) is extraordinary; for all this (human) free-will is bowing low, like a slave, in (homage to) His (God's) free-will.3095
نادر این باشد که چندین اختیار ** ساجد اندر اختیارش بنده‌وار
When did the power forcibly exercised by you over inanimate objects deprive them of (their) inanimateness?
قدرت تو بر جمادات از نبرد ** کی جمادی را از آنها نفی کرد
Similarly, His (God's) power over (our) acts of free-will does not deprive any act of free-will of that (quality).
قدرتش بر اختیارات آنچنان ** نفی نکند اختیاری را از آن
Declare that His (God's) will is (exercised) in a complete manner, (but) without there being (involved in it) the attribution (to Him) of compulsion (jabr) and (responsibility for) error (disobedience to His commands).
خواستش می‌گوی بر وجه کمال ** که نباشد نسبت جبر و ضلال
Since you have said, ‘My unbelief is willed by Him,’ know that it is also willed by yourself;
چونک گفتی کفر من خواست ویست ** خواست خود را نیز هم می‌دان که هست
For without your will your unbelief does not exist at all: involuntary unbelief is a self-contradiction.3100
زانک بی‌خواه تو خود کفر تو نیست ** کفر بی‌خواهش تناقض گفتنیست
’Tis abominable and blameworthy to lay a command on one incapable (of obeying it); and anger (on account of his disobedience) is worse, especially from the Merciful Lord.
امر عاجز را قبیحست و ذمیم ** خشم بتر خاصه از رب رحیم
An ox is beaten if he refuse the yoke: is an ox (ever) reduced to misery because he will not fly?
گاو گر یوغی نگیرد می‌زنند ** هیچ گاوی که نپرد شد نژند
Since the ox is not excused for frowardness, wherefore is the owner of the ox (to be held) excusable and infirm?
گاو چون معذور نبود در فضول ** صاحب گاو از چه معذورست و دول
Since you are not ill, don't bandage your head: you have freewill, don't laugh at your moustache.
چون نه‌ای رنجور سر را بر مبند ** اختیارت هست بر سبلت مخند
Endeavour to gain freshness (spiritual grace) from God's cup (of love): then you will become selfless and volitionless.3105
جهد کن کز جام حق یابی نوی ** بی‌خود و بی‌اختیار آنگه شوی
Then all volition will belong to that Wine, and you will be absolutely excusable, like a drunken man.
آنگه آن می را بود کل اختیار ** تو شوی معذور مطلق مست‌وار
Whatsoever you beat will (then) be beaten by the Wine; whatsoever you sweep away will (then) be swept away by the Wine.
هرچه گویی گفته‌ی می باشد آن ** هر چه روبی رفته‌ی می باشد آن
The drunken man who has quaffed wine from God's cup— how should he do aught but justice and right?
کی کند آن مست جز عدل و صواب ** که ز جام حق کشیدست او شراب
The magicians said to Pharaoh, ‘Stop! He that is drunken hath no care for his hands and feet.
جادوان فرعون را گفتند بیست ** مست را پروای دست و پای نیست
The wine of the One (God) is our (real) hands and feet; the apparent hand is (but) a shadow and worthless.’3110
دست و پای ما می آن واحدست ** دست ظاهر سایه است و کاسدست
The meaning of ‘whatever God willed came to be,’ i.e. ‘the will is His will and pleasure. Seek His pleasure, be not distressed by the anger of others and the disapproval of others.’ Although the word ‘kána’ (came to be) denotes the past, yet there is no past or future in the action of God, for with God there is neither morn nor eve.
معنی ما شاء الله کان یعنی خواست خواست او و رضا رضای او جویید از خشم دیگران و رد دیگران دلتنگ مباشید آن کان اگر چه لفظ ماضیست لیکن در فعل خدا ماضی و مستقبل نباشد کی لیس عند الله صباح و لا مساء
The saying of (God's) servant, ‘whatever God wills comes to pass’ does not signify ‘be lazy (inactive) in that (matter)’;
قول بنده ایش شاء الله کان ** بهر آن نبود که تنبل کن در آن
Nay, it is an incitement to entire self-devotion and exertion, meaning, ‘Make yourself exceedingly ready to perform that service.’
بلک تحریضست بر اخلاص و جد ** که در آن خدمت فزون شو مستعد
If you are told, O sage, that what you wish (will come to pass, and that) you have full power to act according to your desire,
گر بگویند آنچ می‌خواهی تو راد ** کار کار تست برحسب مراد
Then, if you are neglectful (in serving God), ’tis permissible; for what you wish and say will come to pass.
آنگهان تنبل کنی جایز بود ** کانچ خواهی و آنچ گویی آن شود