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  • Do you ever say to a stone, ‘Come to-morrow; and if you don't come, I will give your bad behaviour the punishment it deserves’?
  • هیچ گویی سنگ را فردا بیا  ** ور نیایی من دهم بد را سزا 
  • Does any reasonable man strike a brickbat? Does any one reprove a stone?
  • هیچ عاقل مر کلوخی را زند  ** هیچ با سنگی عتابی کس کند 
  • In (the eyes of) reason, Necessitarianism (jabr) is more shameful than the doctrine of (absolute) Free-will (qadar), because the Necessitarian is denying his own (inward) sense.
  • در خرد جبر از قدر رسواترست  ** زانک جبری حس خود را منکرست 
  • The man who holds the doctrine of (absolute) Free-will does not deny his (inward) sense: (he says), ‘The action of God is not mediated by the senses, O son.’ 3010
  • منکر حس نیست آن مرد قدر  ** فعل حق حسی نباشد ای پسر 
  • He who denies the action of the Almighty Lord is (virtually) denying Him who is indicated by the indication.
  • منکر فعل خداوند جلیل  ** هست در انکار مدلول دلیل 
  • That one (the believer in absolute Free-will) says, ‘There is smoke, but no fire; there is candle-light without any resplendent candle’;
  • آن بگوید دود هست و نار نی  ** نور شمعی بی ز شمعی روشنی 
  • And this one (the Necessitarian) sees the fire plainly, (but) for the sake of denial he says it does not exist.
  • وین همی‌بیند معین نار را  ** نیست می‌گوید پی انکار را 
  • It burns his raiment, (yet) he says, ‘There is no fire’; it (the thread) stitches his raiment, (yet) he says, ‘There is no thread.’
  • جامه‌اش سوزد بگوید نار نیست  ** جامه‌اش دوزد بگوید تار نیست 
  • Hence this doctrine of Necessity is Sophisticism (Scepticism): consequently he (the Necessitarian), from this point of view, is worse than the infidel (believer in absolute Free-will). 3015
  • پس تسفسط آمد این دعوی جبر  ** لاجرم بدتر بود زین رو ز گبر 
  • The infidel says, ‘The world exists, (but) there is no Lord’: he says that (the invocation) ‘O my Lord!’ is not to be approved.
  • گبر گوید هست عالم نیست رب  ** یا ربی گوید که نبود مستحب