Ayaz and the Thirty Courtiers

Moment by moment, as you become vigilant, you see justice and the judge, O misguided one.  
And if you close your eyes from seclusion, how can the sun leave its work?  
The king revealed to the nobles and the zealots the reason for Ayaz's virtue, rank, closeness, and companionship in such a way that they had no argument or objection left.  
When the nobles became boiling with envy, they finally reproached their king.  
They said, "This Ayaz of yours does not have thirty wits; how does he consume the companionship of thirty nobles?"  
The king went out with those thirty nobles to the desert and the mountains for hunting.  
From afar, the king saw a caravan and said to one noble, "Go, O thinker."  
"Go and ask that caravan on the lookout from which city it is coming."  
He went and asked and returned, saying it was from Ray. The king asked, "Where is it headed?"  
He told another, "Go, O noble one, ask the caravan where it is going."  
He went and returned, saying it was heading towards Yemen. The king asked, "What is its cargo, O trustworthy one?"  
He was left bewildered and told another noble, "Go and ask about the cargo of that group."  
He returned, saying it was of every kind, mostly bowls of Razi.  
The king asked, "When did they leave the city of Ray?" The hesitant noble was left bewildered.  
Thus, all thirty nobles and more were indecisive and incomplete in their pomp and circumstance.  
The king said to the nobles, "I once separately tested my Ayaz."  
"I asked him to inquire about the caravan's origin. He went and asked all these questions accurately."  
Without advice or indication, one by one, he understood their situation without doubt or suspicion.  
Whatever was revealed by these thirty nobles in thirty positions, he completed in one moment.  
The nobles' defense of that argument with the pretext of determinism and the king's response to them.  
They would say, "This sin was from the self; since this was the decree, what use is our prudence?"  
Like Iblis who said, "You led me astray; you broke the cup and are hitting us."  
But the decree is God's, and the effort of the servant is God's. Do not be one-eyed like the creation of Iblis.  
We are left in hesitation between two tasks; how can this hesitation be without choice?  
Should I do this or that? How can he say, who has his hands and feet bound?  
Is there any hesitation in my mind whether to dive into the sea or fly up high?  
This hesitation exists whether I should go to Mosul or to Babylon for magic.  
Thus, hesitation requires power; otherwise, it would be laughter at a mustache.  
Do not make excuses for fate, O young one; how do you place your crime on others?  
Zayd sheds blood, and his retribution is on Amr; Amr drinks, and the punishment for wine is on Ahmad.  
Turn around yourself and see your own crime; see the movement from yourself, not from the shadow.  
For the reward of the noble will not be wrong; the discerning noble knows the enemy.  
When you ate honey, the fever did not come to another; the reward of your day did not come to another's night.  
In what did you strive that did not turn towards you? What did you sow that did not yield a harvest?  
Your action, which is born from your soul and body, will cling to you like your child.  
Actions are given form in the unseen; the thief's action is not punished by the gallows.  
The gallows do not remain for theft, but it is the image of the all-knowing God.  
When God inspired the heart of the magistrate to create such an image for justice.  
So that you may be knowledgeable and just in judgment; how can the inappropriate give justice and reward?  
When the judge does this in selection, how can the most wise of judges make a ruling?  
When you sow barley, nothing but barley will grow; who will take the pledge for the debt you incurred?  
Do not place your crime on someone else; give your mind and ears to this reward.  
Place the crime on yourself, for you yourself sowed it; make peace with God's reward and justice.