بخش 11 - مدافعهٔ امرا آن حجت را به شبههٔ جبریانه و جواب دادن شاه ایشان را

Then the Amírs said, “This is a branch (species) of His (God's) providential favours: it has nothing to do with (personal) effort.

The fair face of the moon is bestowed on it by God, the sweet scent of the rose is the gift of Fortune.”

“Nay,” said the Sultan, “that which proceeds from one's self is the product of (one's own) remissness and the income derived from (one's own) labour.

Otherwise, how should Adam have said unto God, ‘O our Lord, verily we have wronged ourselves’?

Surely he would have said, ‘This sin was from Fate: since it was destiny, what does our precaution avail?’

Like Iblís, who said, ‘Thou hast led me astray: Thou hast broken the cup and art beating me.’”

Nay, (the Divine) destiny is a fact and the slave's (man's) exertion (of power) is a fact: beware, do not be blind of one eye, like the tatterdemalion Iblís.

We are left vacillating between two (alternative) actions: how should this vacillation be without (unaccompanied by) free-will?

How should he whose hands and feet are chained say, “Shall I do this or shall I do that?”

Can there ever be in my head such a dilemma as this, (namely), “Shall I walk on the sea or shall I fly aloft?”

(No); there is (only) this (kind of) vacillation, (namely), “Shall I go to Mosul (for trade) or shall I go to Babylon for (the study of) magic?”

Vacillation, then, must have (in connexion with it) a power to act; otherwise, it would be a (mere) mockery.

Do not put the blame on Destiny, O youth: how can you lay upon others (responsibility for) your own sin?

Does Zayd commit murder, and the retaliation for which he is liable fall upon ‘Amr? Does ‘Amr drink wine, and the penalty for wine(-drinking) fall upon Ahmad?

Circle round yourself and perceive your sin: perceive that the movement proceeds from the sun and do not regard it as proceeding from the shadow;

For the Lord's retribution will not err: that sagacious Lord knows the guilty one.

When you have eaten (too much) honey, the fever (caused by it) does not come to (does not attack) another; your day's wages do not come at nightfall to another.

In what (work) have you exerted yourself without its returning to you (in some form) What have you sown without the produce of the seed coming (back to you)?

Your action that is born of your soul and body clings to your skirt, like your (own) child.

In the Unseen World the action is given a form (corresponding to its nature): is not a gallows erected (in retribution) for the act of robbery?

How should the gallows resemble robbery? But that is the form given (to robbery) by God who knoweth things unseen,

Since God inspired the prefect's heart to make such a form for justice' sake.

So long as you are wise and just, how should Destiny deal justice and give retribution not in accordance (with your actions)?

Since a judge does this in the case of a virtuous man, how (then) will the most Just of these judges give judgement?

When you sow barley nothing except barley will grow up: (if) you have borrowed, from whom (but yourself) will you require the security?

Do not lay (responsibility for) your sin upon any one else: give your mind and ear to this retribution.

Lay the sin upon yourself, for you yourself sowed (the seed): make peace with the recompense and justice of God.

The cause of (your) affliction is some evil deed: acknowledge that evil is done by you, not by Fate.

To look at Fate (alone) makes the eye asquint: it makes the dog be attached to the kennel and lazy.

Suspect yourself, O youth; do not suspect the recompense of (Divine) justice.

Repent like a man, turn your head into the (right) Way, for whoso doeth a mote's weight (of good or evil) shall see it.

Do not be duped by the wiles of the carnal soul, for the Divine Sun will not conceal a single mote.

These material motes, O profitable man, are visible in the presence of this material sun.

(So too) the motes consisting of ideas and thought are manifest in the presence of the Sun of Realities.