بخش 131 - درک وجدانی چون اختیار و اضطرار و خشم و اصطبار و سیری و ناهار به جای حس است کی زرد از سرخ بداند و فرق کند و خرد از بزرگ و طلخ از شیرین و مشک از سرگین و درشت از نرم به حس مس و گرم از سرد و سوزان از شیر گرم و تر از خشک و مس دیوار از مس درخت پس منکر وجدانی منکر حس باشد و زیاده که وجدانی از حس ظاهرترست زیرا حس را توان بستن و منع کردن از احساس و بستن راه و مدخل وجدانیات را ممکن نیست و العاقل تکفیه الاشارة

Inward consciousness corresponds to (external) sensation: both run in the same channel, O uncle.

‘Do’ or ‘don't,’ command and prohibition, discussions and talk are suitable to it (the inward consciousness).

(The thought), ‘To-morrow I will do this or I will do that,’ is a proof of the power to choose, O worshipful one;

And (in the case of) the penitence which you have felt for (having committed) an evil deed, you have been led (into the right path) through your power of choice.

The entire Qur’án consists of commands and prohibitions and threats (of punishment): who (ever) saw commands given to a marble rock?

Does any wise man, does any reasonable man, do this? Does he show anger and enmity to brickbats and stones?—

Saying, ‘I told you to do thus or thus: why have ye not done it, O dead and helpless ones?’

How should reason exercise any authority over wood and stone? How should reason lay hold of the painted figure of a cripple,

Saying, ‘O slave with palsied hands and broken legs, take up the lance and come to battle’?

How, (then), should the Creator who is the Maker of stars and sky make commands and prohibitions like those of an ignorant person?

You have removed from God the possibility of impotence, (but) you have (virtually) called Him ignorant and stupid and foolish.

(Divine) impotence does not follow from the doctrine of Free-will; and even if it do, ignorance is worse than impotence.

The Turcoman says graciously to the stranger-guest, ‘Come to my door without a dog and without a tattered cloak,

And hark, come in respectfully from such and such a quarter, in order that my dog may keep his teeth and mouth closed (and refrain) from (biting) thee.’

(But) you do the reverse of that and advance to the door: necessarily you are wounded by the violence of the dog.

(You must) advance in the same manner in which slaves have advanced, so that his dog may become gentle and affectionate.

(If) you take a dog or a fox with you, a dog will rage (at you) from the bottom of every tent.

If none but God have the power of choice, why do you become angry with one who has committed an offence (against you)?

Why do you gnash your teeth at a foe? Why do you regard the sin and offence as (proceeding) from him?

If a piece of timber break off from your house-roof and fall upon you and wound you severely,

Will you feel any anger against the timber of the roof? Will you ever devote yourself to taking vengeance upon it,

(And say), ‘Why did it hit me and fracture my hand? It has been my mortal foe and enemy’?

Why do you beat little children (when they do wrong), since (in theory) you make out that adults are exempt from blame?

(In the case of) a man who steals your property, you say (to the magistrate), ‘Arrest him, cut off his hand and foot, make him a captive’;

And (in the case of) a man who visits your wife, a hundred thousand angers shoot up from you.

(On the contrary), if a flood come and sweep away your household goods, will your reason bear any enmity towards the flood?

And if the wind came and carried off your turban, when did your heart show any anger against the wind?

The anger within you is a clear demonstration of (the existence of) a power of choice (in Man), so that you must not excuse yourself after the fashion of Necessitarians.

If a camel-driver goes on striking a camel, the camel will attack the striker.

The camel's anger is not (directed) against his stick: therefore the camel has got some notion of the power of choice (in Man).

Similarly a dog, if you throw a stone at him, will rush at you and become contorted (with fury).

If he seize the stone, ’tis because of his anger against you; for you are far off and he has no means of getting at you.

Since the animal intelligence is conscious of the power of choice (in Man), do not thou, O human intelligence, hold this (Necessitarian doctrine). Be ashamed!

This (power of choice) is manifest, but in his desire for the meal taken before dawn that (greedy) eater shuts his eyes to the light.

Since all his desire is for eating bread, he sets his face towards the darkness, saying, ‘It is not (yet) day.’

Inasmuch as greed causes the sun to be hidden (from him), what wonder if he turn his back on the convincing proof?