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.
حق بکشت او را و در پاچه‌ش دمید ** زود قصابانه پوست از وی کشید
God killed him and breathed on his trotters and quickly, like a butcher, stripped off his skin.
نفخ در وی باقی آمد تا مب ** نفخ حق نبود چو نفخه‌ی آن قصاب
The breath remains in him till (he reaches) the final bourn: the breathing of God is not as the breathing of the butcher.
فرق بسیارست بین النفختین ** این همه زینست و آن سر جمله شین
There is a great difference between the two breathings: this is wholly honour, while that (other) side is entirely, shame.
این حیات از وی برید و شد مضر ** وان حیات از نفخ حق شد مستمر
This (the latter) took life away from it (the slaughtered beast) and injured it, while by the breathing of God that (spiritual) life was made perpetual.
این دم آن دم نیست کاید آن به شرح ** هین بر آ زین قعر چه بالای صرح 1555
This (Divine) breath is not a breath that can be described: hark, come up from the bottom of the pit to the top of the palace.
نیستش بر خر نشاندن مجتهد ** نقش هیزم را کسی بر خر نهد
‘Tis not a sound legal decision to mount him (the defendant) on an ass (and parade him): does any one lay upon an ass a (mere) picture of firewood?
بر نشست او نه پشت خر سزد ** پشت تابوتیش اولیتر سزد
The back of an ass is not his proper seat: the back of a bier is more fitting for him.
ظلم چه بود وضع غیر موضعش ** هین مکن در غیر موضع ضایعش
What is injustice? To put (a thing) out of its proper place: beware, do not let it be lost (by putting it) out of its place.”
گفت صوفی پس روا داری که او ** سیلیم زد بی‌قصاص و بی‌تسو
The Súfi said, “Then do you think it right for him to slap me without (my taking) retaliation and without (his paying) a farthing?
این روا باشد که خر خرسی قلاش ** صوفیان را صفع اندازد بلاش 1560
Is it right that a big rascally bear should inflict slaps on Súfis for nothing?”
گفت قاضی تو چه داری بیش و کم ** گفت دارم در جهان من شش درم
The Cadi said (to the defendant), “What (coins) have you, larger or smaller?” He replied, “I have (only) six dirhems in the world.”
گفت قاضی سه درم تو خرج کن ** آن سه دیگر را به او ده بی‌سخن
Said the Cadi, “Spend three dirhems (on yourself) and give the other three to him without (any further) words.
زار و رنجورست و درویش و ضعیف ** سه درم در بایدش تره و رغیف
(For,” he thought to himself), “he (the defendant) is weak and ill and poor and infirm: he will need three dirhems for vegetables and loaves.”
بر قفای قاضی افتادش نظر ** از قفای صوفی آن بد خوب‌تر
His (the defendant’s) eye fall on the nape of the Cadi’s neck: it was better (more inviting) than the nape of the Súfi.
راست می‌کرد از پی سیلیش دست ** که قصاص سیلیم ارزان شدست 1565
He raised his hand to slap it, saying (to himself), “The retaliation (penalty) for my slap has been made cheap.”
سوی گوش قاضی آمد بهر راز ** سیلیی آورد قاضی را فراز
He approached the Cadi’s ear (as though) for the purpose of (whispering) a secret, and dealt the Cadi a (severe) blow with his palm.
گفت هر شش را بگیرید ای دو خصم ** من شوم آزاد بی خرخاش و وصم
“O my two enemies,” he cried, “take all the six dirhems: (then) I shall be free (from care and) without trouble and anxiety.”
طیره شدن قاضی از سیلی درویش و سرزنش کردن صوفی قاضی را
How the Cadi was incensed fry the slap of the poor (sick) man and how the Súfi taunted the Cadi.
The Cadi was incensed. “Hey,” cried the Súfi, “your decision is just, no doubt (about it): there is no error.
آنچ نپسندی به خود ای شیخ دین ** چون پسندی بر برادر ای امین
O Shaykh of the (Mohammedan) religion, how can you approve for a brother (Moslem) what you disapprove for your self, O man of trust?
این ندانی که می من چه کنی ** هم در آن چه عاقبت خود افکنی 1570
Don’t you know this, that (if) you dig a pit for me you will at last let yourself fall into the same pit?
من حفر برا نخواندی از خبر ** آنچ خواندی کن عمل جان پدر
Haven’t you read in the Traditions (of the Prophet), ‘Whoever digs a pit (for his brother will fall into it)’? Practise what you have read, O soul of your father!
این یکی حکمت چنین بد در قضا ** که ترا آورد سیلی بر قفا
This one judicial decision of yours was like this, for it has brought you a slap on the nape.
وای بر احکام دیگرهای تو ** تا چه آرد بر سر و بر پای تو
Alas for your other (unjust) decisions! (Consider) what (penalty) they will bring upon your head and feet.
ظالمی را رحم آری از کرم ** که برای نفقه بادت سه درم
From kindness you take pity on a wrong-doer, saying, ‘Mayst thou have three dirhems to spend (on food)!’
دست ظالم را ببر چه جای آن ** که بدست او نهی حکم و عنان 1575
Cut off the wrong-doer’s hand: what occasion is there for you to put the control and reins in his hand?
تو بدان بز مانی ای مجهول‌داد ** که نژاد گرگ را او شیر داد
O you from whom justice is unknown, you resemble the goat that gave her milk to the wolf-cub.”
جواب دادن قاضی صوفی را
The Cadi’s reply to the Súfi.
گفت قاضی واجب آیدمان رضا ** هر قفا و هر جفا کارد قضا
The Cadi said, “It is our duty to acquiesce, whatever slap or cruelty the (Divine) destiny may bring to pass.
خوش‌دلم در باطن از حکم زبر ** گرچه شد رویم ترش کالحق مر
I am inwardly pleased with the decision (inscribed) in the (Heavenly) Scrolls, though my face has become sour—for Truth is bitter.