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