Your experience of pain is the sheepskin jacket which Ayáz took into his hand.”
پوستین آن حالت درد توست ** که گرفتست آن ایاز آن را به دست
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.”
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
The Necessitarian infidel began his reply, by which that eloquent man (the Sunní) was confounded;3210
کافر جبری جواب آغاز کرد ** که از آن حیران شد آن منطیق مرد
But if I relate all those answers and questions, I shall be unable to get on with this Discourse.
لیک گر من آن جوابات و سال ** جمله را گویم بمانم زین مقال
We have things of greater importance to say, whereby your understanding will obtain a better clue.
زان مهمتر گفتنیها هستمان ** که بدان فهم تو به یابد نشان
We have told (only) a little of that disputation, O fierce debater, (but) from a little (part) the principle of the whole is evident.
اندکی گفتیم زان بحث ای عتل ** ز اندکی پیدا بود قانون کل
Similarly, there is a disputation, (which will continue) till mankind are raised from the dead, between the Necessitarians and the partisans of (absolute) Free-will.
همچنین بحثست تا حشر بشر ** در میان جبری و اهل قدر
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),3215
گر فرو ماندی ز دفع خصم خویش ** مذهب ایشان بر افتادی ز پیش
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);
چون برونشوشان نبودی در جواب ** پس رمیدندی از آن راه تباب
(But) inasmuch as their continuance in that course was (Divinely) destined, God feeds them with (logical) proofs,
چونک مقضی بد دوام آن روش ** میدهدشان از دلایل پرورش
In order that he (the disputant) may not be silenced by his adversary's difficult objection, and that he may be prevented from seeing his adversary's success,
تا نگردد ملزم از اشکال خصم ** تا بود محجوب از اقبال خصم