ور ترازو نیست گر افزون دهیش ** از قسم راضی نگردد آگهیش
But if there are no scales, (even) though you give him more (than his fair share) his shrewdness will never be satisfied with the portion (allotted to him).”
هست قاضی رحمت و دفع ستیز ** قطره‌ای از بحر عدل رستخیز 1495
The cadi is a mercy (bestowed by God) and the means of removing strife: he is a drop from the ocean of the justice of the Resurrection.
قطره گرچه خرد و کوته‌پا بود ** لطف آب بحر ازو پیدا بود
Though the drop be small and short of foot, (yet) by it the purity of the ocean’s water is made manifest.
از غبار ار پاک داری کله را ** تو ز یک قطره ببینی دجله را
If you keep the (outer) veil (coat of the inward eye) free from dust, you will see the Tigris in a single drop (of water).
جزوها بر حال کلها شاهدست ** تا شفق غماز خورشید آمدست
The parts bear witness to the state of (their) wholes, so that the afterglow of sunset has become an informer concerning the sun.
آن قسم بر جسم احمد راند حق ** آنچ فرمودست کلا والشفق
God applied that oath, (namely), His Words Verily (I swear) by the afterglow of sunset, to the body of Ahmad (Mohammad).
مور بر دانه چرا لرزان بدی ** گر از آن یک دانه خرمن‌دان بدی 1500
Wherefore should the ant have been trembling (in desire) for the grain (of corn), if from that single grain it had known (inferred) the (existence of) the stack?
بر سر حرف آ که صوفی بی‌دلست ** در مکافات جفا مستعجلست
Come (now) to the topic (in hand), for the Súfi is distraught (has lost control of his reason) and is making haste to exact redress for the injury (inflicted on him).
ای تو کرده ظلمها چون خوش‌دلی ** از تقاضای مکافی غافلی
O thou that has committed deeds of injustice, ho art thou (so) glad at heart? Art thou unaware of the demand (that will be made upon thee) by him who exacts the penalty?
یا فراموشت شدست از کرده‌هات ** که فرو آویخت غفلت پرده‌هات
Or hast thou forgotten those deeds of thine, since heedlessness has let down curtains (of oblivion) over thee?
گر نه خصمیهاستی اندر قفات ** جرم گردون رشک بردی بر صفات
If there were no litigations pursuing thee the celestial orb would envy thy happiness,
لیک محبوسی برای آن حقوق ** اندک اندک عذر می‌خواه از عقوق 1505
But on account of those just claims (against thee) thou art embarrassed. Little by little, (therefore), beg to be excused for thy unrighteousness.
تا به یکبارت نگیرد محتسب ** آب خود روشن کن اکنون با محب
Lest the Inspector suddenly arrest thee, now (at once) make thy (turbid) water clear (make full amends and wipe out thy injustice) towards the lover (of God).
رفت صوفی سوی آن سیلی‌زنش ** دست زد چون مدعی در دامنش
The Súfi went to the man who had slapped him, and laid hold of his skirt like a plaintiff.
اندر آوردش بر قاضی کشان ** کین خر ادبار را بر خر نشان
Haling him along, he brought him to the Cadi, saying, “Mount this asinine miscreant on an ass (and parade him through the streets),
یا به زخم دره او را ده جزا ** آنچنان که رای تو بیند سزا
Or punish him with blows of the whip, according as thy judgement may deem fitting;
کانک از زجر تو میرد در دمار ** بر تو تاوان نیست آن باشد جبار 1510
For (in the case of) one who dies under thy chastisement, no fine is (imposed) on thee in vengeance (for him): that (death) is unpenalised.”
در حد و تعزیر قاضی هر که مرد ** نیست بر قاضی ضمان کو نیست خرد
When any one has died under the punishment and flagellation of the cadi no responsibility lies on the cadi, for he (the cadi) is not a person of small account.
نایب حقست و سایه‌ی عدل حق ** آینه‌ی هر مستحق و مستحق
He is God’s deputy and the shadow of God’s justice, the mirror (that displays the real nature) of every plaintiff and defendant;
کو ادب از بهر مظلومی کند ** نه برای عرض و خشم و دخل خود
For he inflicts correction for the sake of one who has been wronged, not for the sake of his honour or his anger or his income (profit).
چون برای حق و روز آجله‌ست ** گر خطایی شد دیت بر عاقله‌ست
Since it is (done) for the sake of God and the Day (of Judgement) hereafter, if a mistake is made (by him) the blood-wit falls upon the (dead man’s) kinsmen on the father’s side.
آنک بهر خود زند او ضامنست ** وآنک بهر حق زند او آمنست 1515
He who strikes (and kills) for his own sake is (held) responsible, while he who strikes (and kills) for God’s sake is secure.
گر پدر زد مر پسر را و بمرد ** آن پدر را خون‌بها باید شمرد
If a father strikes his son and he (the son) dies, the father must pay the blood-price,
زانک او را بهر کار خویش زد ** خدمت او هست واجب بر ولد
Because he struck him for his own benefit, (since) it is the duty of the son to serve him (the father).
چون معلم زد صبی را شد تلف ** بر معلم نیست چیزی لا تخف
(But) when a teacher strikes a boy and he (the boy) perishes (is killed by the blows), nothing (in the way of penalty) is (imposed) on the teacher; no fear’