That it may be safe from thieves and weevils. Kill the Devil with the wood-fretter (of reason) as quickly as possible;
تا شود آمن ز دزد و از شپش ** دیو را با دیوچه زوتر بکش
For he is always frightening you with (the threat of) poverty: make him your prey like a partridge, O valiant hawk.
کو همی ترساندت هم دم ز فقر ** هم‌چو کبکش صید کن ای نره صقر
It would be a shame for the falcon of the mighty and fortunate Sultan to be made a prey by the partridge.
باز سلطان عزیزی کامیار ** ننگ باشد که کند کبکش شکار
He (the father) gave many injunctions (to his sons) and sowed the seed of exhortation, (but) as their soil was nitrous (barren), ’twas of no avail.1530
بس وصیت کرد و تخم وعظ کاشت ** چون زمین‌شان شوره بد سودی نداشت
Although the admonisher have a hundred appeals, counsel demands a retentive ear.
گرچه ناصح را بود صد داعیه ** پند را اذنی بباید واعیه
You counsel him (the heedless man) with a hundred courtesies, and he turns aside from your counsel.
تو به صد تلطیف پندش می‌دهی ** او ز پندت می‌کند پهلو تهی
A single person who obstinately refuses to listen will baffle a hundred (eloquent) speakers.
یک کس نامستمع ز استیز و رد ** صد کس گوینده را عاجز کند
Who should be more persuasive in counselling and sweeter-tongued than the prophets, whose words made an impression (even) on stones?
ز انبیا ناصح‌تر و خوش لهجه‌تر ** کی بود کی گرفت دمشان در حجر
(Yet) the bonds of the ill-fated (infidel) were not being loosed by that whereby mountain and stone were moved.1535
زانچ کوه و سنگ درکار آمدند ** می‌نشد بدبخت را بگشاده بند
Such hearts as had egoism were described (in the words of the Qur’án) nay, harder (than stone).
آنچنان دلها که بدشان ما و من ** نعتشان شدت بل اشد قسوة
Explaining that the bounty of God and of the (Divine) Omnipotence is not dependent on receptivity, as human bounty is; for in the latter case receptivity is necessary. (In the former case it is not) because (the Divine) bounty is eternal, whereas receptivity is temporal. Bounty is an attribute of the Creator, while receptivity is an attribute of the creature; and the eternal cannot depend on the temporal, otherwise temporality (origination in time) would be absurd.
بیان آنک عطای حق و قدرت موقوف قابلیت نیست هم‌چون داد خلقان کی آن را قابلیت باید زیرا عطا قدیم است و قابلیت حادث عطا صفت حق است و قابلیت صفت مخلوق و قدیم موقوف حادث نباشد و اگر نه حدوث محال باشد