Know that to praise an idol for the purpose of ensnaring the vulgar is just like (the Prophet’s reference to) “the most exalted Cranes.”
خواندش در سوره‌ی والنجم زود ** لیک آن فتنه بد از سوره نبود 1530
He recited it those words) quickly in the Súra (entitled) Wa’l-Najm, but it was a temptation (of the Devil), it was not (really) part of the Súra.
جمله کفار آن زمان ساجد شدند ** هم سری بود آنک سر بر در زدند
Thereupon all the infidels prostrated themselves (in worship): ‘twas a mystery (of Divine Wisdom), too, that they knocked their heads upon the door.
بعد ازین حرفیست پیچاپیچ و دور ** با سلیمان باش و دیوان را مشور
After this there is a perplexing and abstruse argument stay with Solomon and do not stir up the demons!
هین حدیث صوفی و قاضی بیار ** وان ستمکار ضعیف زار زار
Hark, relate the story of the Súfí and the Cadi and the offender who was (so) feeble and wretchedly ill.
گفت قاضی ثبت العرش ای پسر ** تا برو نقشی کنم از خیر و شر
The Cadi said (to the Súfí), “Make the roof firm, O son, in order that I may decorate it with good and evil.
کو زننده کو محل انتقام ** این خیالی گشته است اندر سقام 1535
Where is the assailant? Where is that which is subject to vengeance? This man in (consequence of) sickness has become a (mere) phantom.
شرع بهر زندگان و اغنیاست ** شرع بر اصحاب گورستان کجاست
The law is for the living and self-sufficient: where (how) is the law (binding) upon the occupants of the graveyard?”
آن گروهی کز فقیری بی‌سرند ** صد جهت زان مردگان فانی‌تراند
The class (of men) who are headless (selfless) because of (their spiritual) poverty are in a hundred respects more naughted than those dead (and buried).
مرده از یک روست فانی در گزند ** صوفیان از صد جهت فانی شدند
The dead man is naughted (only) from one point of view, namely), as regards loss (of bodily life); the Súfís have been naughted in a hundred respects.
مرگ یک قتلست و این سیصد هزار ** هر یکی را خونبهایی بی‌شمار
(Bodily) death is a single killing, while this (spiritual death) is three hundred thousand (killings), for each one of which there is a blood-price beyond reckoning.
گرچه کشت این قوم را حق بارها ** ریخت بهر خونبها انبارها 1540
Though God hath killed these folk many a time, (yet) He hath poured forth (infinite) stores (of grace) in payment of the blood-price.
هم‌چو جرجیس‌اند هر یک در سرار ** کشته گشته زنده گشته شصت بار
Every one (of these martyrs) is inwardly like Jirjís (St George): they have been killed and brought to life (again) sixty times.
کشته از ذوق سنان دادگر ** می‌بسوزد که بزن زخمی دگر
From his delight in (being smitten by) the spear-point of the (Divine) Judge, the killed one is ever burning (in rapture) and crying. Strike another blow!”
والله از عشق وجود جان‌پرست ** کشته بر قتل دوم عاشق‌ترست
(I swear) by God, from love for the existence that fosters the spirit, the killed one longs (still) more passionately to be killed a second time.
گفت قاضی من قضادار حیم ** حاکم اصحاب گورستان کیم
The Cadi said, “I am the cadi for the living: how am I the judge of the occupants of the graveyard?
این به صورت گر نه در گورست پست ** گورها در دودمانش آمدست 1545
If to outward seeming this man is not laid low in the grave, (yet) graves have entered into his household.
بس بدیدی مرده اندر گور تو ** گور را در مرده بین ای کور تو
You have seen many a dead man in the grave: (now), O, blind one, see the grave in a dead man.
گر ز گوری خشت بر تو اوفتاد ** عاقلان از گور کی خواهند داد
If bricks from the grave have fallen on you, how should reasonable persons seek redress from the grave?
گرد خشم و کینه‌ی مرده مگرد ** هین مکن با نقش گرمابه نبرد
Do not concern yourself with anger and hatred against a dead man: beware, do not wake war on (one who is as dead as) the pictures in a bath-house.
شکر کن که زنده‌ای بر تو نزد ** کانک زنده رد کند حق کرد رد
Give thanks that a living one did not strike you, for he whom the living one rejects is rejected of God.
خشم احیا خشم حق و زخم اوست ** که به حق زنده‌ست آن پاکیزه‌پوست 1550
The anger of the living ones is God’s anger and His blows for that pure-skinned one is living through God.