وقت درد چشم و دندان هیچ کس ** دست تو گیرد به جز فریاد رس
In the hour of eye-ache or toothache will any one take your hand (to help) except Him who comes at the cry of distress?
پس همان درد و مرض را یاد دار ** چون ایاز از پوستین کن اعتبار
Therefore (always) recollect that sickness and pain: take warning (from it), like Ayáz from that sheepskin jacket.
پوستین آن حالت درد توست ** که گرفتست آن ایاز آن را به دست
Your experience of pain is the sheepskin jacket which Ayáz took into his hand.”
باز جواب گفتن آن کافر جبری آن سنی را کی باسلامش دعوت می‌کرد و به ترک اعتقاد جبرش دعوت می‌کرد و دراز شدن مناظره از طرفین کی ماده‌ی اشکال و جواب را نبرد الا عشق حقیقی کی او را پروای آن نماند و ذلک فضل الله یتیه من یشاء
How the Necessitarian infidel again replied to the Sunní who was inviting him to accept Islam and abandon his belief in Necessity, and how the debate was prolonged on both sides; for this difficult and controversial matter cannot be decided except by the real love that has no further interest in it—“and that is God's grace: He bestows it on whom He pleases.”
کافر جبری جواب آغاز کرد ** که از آن حیران شد آن منطیق مرد 3210
The Necessitarian infidel began his reply, by which that eloquent man (the Sunní) was confounded;
لیک گر من آن جوابات و سال ** جمله را گویم بمانم زین مقال
But if I relate all those answers and questions, I shall be unable to get on with this Discourse.
زان مهم‌تر گفتنیها هستمان ** که بدان فهم تو به یابد نشان
We have things of greater importance to say, whereby your understanding will obtain a better clue.
اندکی گفتیم زان بحث ای عتل ** ز اندکی پیدا بود قانون کل
We have told (only) a little of that disputation, O fierce debater, (but) from a little (part) the principle of the whole is evident.
هم‌چنین بحثست تا حشر بشر ** در میان جبری و اهل قدر
Similarly, there is a disputation, (which will continue) till mankind are raised from the dead, between the Necessitarians and the partisans of (absolute) Freewill.
گر فرو ماندی ز دفع خصم خویش ** مذهب ایشان بر افتادی ز پیش 3215
If he (the disputant of either party) had been incapable of refuting his adversary, their (respective) doctrines would have fallen out of sight (would have failed to maintain themselves),
چون برون‌شوشان نبودی در جواب ** پس رمیدندی از آن راه تباب
Since (in that case) they (the disputants) would not have had the means of escape (which consists) in replying (to their opponents), they would therefore have recoiled from the way of perdition (from their erroneous doctrines);