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’
کان معلم نایب افتاد و امین ** هر امین را هست حکمش همچنین
For the teacher is a deputy (of God) and a trustee; and the ease of every trustee is the same as this
نیست واجب خدمت استا برو ** پس نبود استا به زجرش کارجو 1520
It is not his (the boy’s) duty to serve his master (teacher) therefore in chastising him the master was not seeking benefit (for himself),
ور پدر زد او برای خود زدست ** لاجرم از خونبها دادن نرست
But if his father struck him, he struck for his own sake: consequently he was not freed from (responsibility for) paying the blood-price.
پس خودی را سر ببر ای ذوالفقار ** بی‌خودی شو فانیی درویش‌وار
Behead (your) selfhood, then, O (you who resemble the sword) Dhu ‘l-faqár: become a selfless naughted one like the dervish.
چون شدی بی‌خود هر آنچ تو کنی ** ما رمیت اذ رمیتی آمنی
When you have become selfless, everything that you do (is a case of) thou didst not throw when thou threwest, (and) you are safe.
آن ضمان بر حق بود نه بر امین ** هست تفصیلش به فقه اندر مبین
The responsibility lies on God, not on the trustee: ‘tis set forth plainly in (books of) jurisprudence.