گفت قاضی صوفیا خیره مشو ** یک مثالی در بیان این شنو
The Cadi said, “O Súfí, do not be perplexed: hearken to a parable in explanation of this (mystery).
هم‌چنانک بی‌قراری عاشقان ** حاصل آمد از قرار دلستان
(‘Tis) just as the disquiet of lovers is the result of the tranquillity of the one who captivates their hearts.
او چو که در ناز ثابت آمده ** عاشقان چون برگها لرزان شده 1615
He stands immovable, like a mountain, in his disdain, while his lovers are quivering like leaves.
خنده‌ی او گریه‌ها انگیخته ** آب رویش آب روها ریخته
His laughter stirs (them to) tears, his glory causes their glories to fade.
این همه چون و چگونه چون زبد ** بر سر دریای بی‌چون می‌طپد
All this conditionality is tossing like foam on the surface of the unconditioned Sea.
ضد و ندش نیست در ذات و عمل ** زان بپوشیدند هستیها حلل
In its (the Sea’s) essence and action there is neither opposite nor like: by it (alone) are (all) existences clothed in robes (of existence).
ضد ضد را بود و هستی کی دهد ** بلک ازو بگریزد و بیرون جهد
How should an opposite bestow being and existence on its opposite? Nay, it flees and escapes from it.
ند چه بود مثل مثل نیک و بد ** مثل مثل خویشتن را کی کند 1620
What is (the meaning of) nidd? The like (mithl) of (something) good or bad. How should a like make its own like?
چونک دو مثل آمدند ای متقی ** این چه اولیتر از آن در خالقی
When there are two likes, O God-fearing man, why should this one be more fit than that one for (the purpose of) creating?
بر شمار برگ بستان ند و ضد ** چون کفی بر بحر بی‌ضدست و ند
Opposites and likes, in number as the leaves of the orchard, are (but) as a flake of foam on the Sea that hath no like or opposite.
بی‌چگونه بین تو برد و مات بحر ** چون چگونه گنجد اندر ذات بحر
Perceive that the victory and defeat of the Sea are unconditioned: how, (then), should there be room for conditionality in the essence of the Sea?
کمترین لعبت او جان تست ** این چگونه و چون جان کی شد درست
Your soul is the least of its playthings; (yet) how can the quality and description of the soul be ascertained?
پس چنان بحری که در هر قطر آن ** از بدن ناشی‌تر آمد عقل و جان 1625
Such a Sea, then, with every drop whereof the intellect and the spirit are more unfamiliar than the body—
کی بگنجد در مضیق چند و چون ** عقل کل آنجاست از لا یعلمون
How should it be contained in the narrow room of quantity and quality? There (even) Universal Reason is one of the ignorant.
عقل گوید مر جسد را که ای جماد ** بوی بردی هیچ از آن بحر معاد
Reason says to the body, ‘O lifeless thing, hast thou ever had a scent of the Sea whither all return?’
جسم گوید من یقین سایه‌ی توم ** یاری از سایه که جوید جان عم
The body replies, ‘Assuredly I am thy shadow: who would seek help from a shadow, O soul of thy uncle?’
عقل گوید کین نه آن حیرت سراست ** که سزا گستاخ‌تر از ناسزاست
Reason says, ‘This is the house of bewilderment, not a house where the worthy is bolder than the unworthy.’
اندرینجا آفتاب انوری ** خدمت ذره کند چون چاکری 1630
Here the resplendent sun pays homage to the mote, like a menial.
شیر این سو پیش آهو سر نهد ** باز اینجا نزد تیهو پر نهد
In this quarter the lion lays his head (in submission) before the deer; here the falcon lays (droops) his wings before the partridge.
این ترا باور نیاید مصطفی ** چون ز مسکینان همی‌جوید دعا
(If) you cannot believe this, (then) how is it that Mustafá (Mohammed) seeks a blessing from the lowly poor?
گر بگویی از پی تعلیم بود ** عین تجهیل از چه رو تفهیم بود
If you reply that it was for the purpose of teaching (his followers) in what respect was his leaving them in absolute ignorance (of the reason for his action) a means of causing them to understand?
بلک می‌داند که گنج شاهوار ** در خرابیها نهد آن شهریار
Nay, but he knows that the King deposits the royal treasure in ruined places.
Evil thought (about the saint) are (due to) his presenting an appearance contrary to the reality, though (in fact) every part of him is his spy (informing him of Divine mysteries).
بل حقیقت در حقیقت غرقه شد ** زین سبب هفتاد بل صد فرقه شد
Nay, the Truth is absorbed in the Truth; hence seventy, nay, a hundred sects have arisen.
با تو قلماشیت خواهم گفت هان ** صوفیا خوش پهن بگشا گوش جان
(Now) I will talk to you of maters indifferent. Hark, O Súfí, open your spiritual ear very wide
مر ترا هم زخم که آید ز آسمان ** منتظر می‌باش خلعت بعد آن
Whatever blow may come to you from Heaven, always be expecting (to receive) a gift of honour after it;
کو نه آن شاهست کت سیلی زند ** پس نبخشد تاج و تخت مستند
For He is not the king to slap you and then not give you a crown and a throne on which to recline.
جمله دنیا را پر پشه بها ** سیلیی را رشوت بی‌منتها 1640
The whole world has (but) the value of a gnat’s wing; (but) for one slap there is an infinite reward.
گردنت زین طوق زرین جهان ** چست در دزد و ز حق سیلی ستان
Nimbly slip your neck out of this golden collar, (which is) the world, and take the slaps (that come) from God.
آن قفاها که انبیا برداشتند ** زان بلا سرهای خود افراشتند
Since the prophets suffered those blows on the nape, in consequence of that affliction they have lifted their heads (high).
لیک حاضر باش در خود ای فتی ** تا به خانه او بیابد مر ترا
But (always) be present (attentive and ready) in yourself O youth, in order that He may find you at home.
ورنه خلعت را برد او باز پس ** که نیابیدم به خانه‌ش هیچ کس
Else He will take back His gift of honour, saying, ‘I found nobody in the house.’”
باز سال کردن صوفی از آن قاضی
How the Súfi again questioned the Cadi.
گفت صوفی که چه بودی کین جهان ** ابروی رحمت گشادی جاودان 1645
The Súfi said, “How would it be if this world were to unknit the eyebrow of mercy for evermore!
هر دمی شوری نیاوردی به پیش ** بر نیاوردی ز تلوینهاش نیش
If it were not to bring on some trouble at every moment and produce anguish by its (incessant) changes!
شب ندزدیدی چراغ روز را ** دی نبردی باغ عیش آموز را
If Night were not to steal the lamp of Day, and if December were not to sweep away the orchard that has learned to delight (in its fresh beauty)!
جام صحت را نبودی سنگ تب ** آمنی با خوف ناوردی کرب
If there were no stone of fever to shatter the cup of health, and if fear did not bring anxieties for (one’s) safety!
خود چه کم گشتی ز جود و رحمتش ** گر نبودی خرخشه در نعمتش
How, indeed, would His munificence and mercy be diminished if in His bounty there were no torment?”
جواب قاضی سال صوفی را و قصه‌ی ترک و درزی را مثل آوردن
The Cadi's answer to the questions of the Súfí, and how he adduced the Story of the Turk and the Tailor as a parable.
The Cadi said, “You are a very idle vagabond Súfí: you are devoid of intelligence, (you are) like the Kúfic káf.
تو بنشنیدی که آن پر قند لب ** غدر خیاطان همی‌گفتی به شب
Haven't you heard that a certain sugar-lipped (story-teller) used to tell at nightfall of the perfidy of tailors,
خلق را در دزدی آن طایفه ** می‌نمود افسانه‌های سالفه
Setting forth to the people old stories concerning the thievery of that class (of men)?
قصه‌ی پاره‌ربایی در برین ** می حکایت کرد او با آن و این
To that one and this one he would relate tales of their snatching (stealing) pieces of cloth while cutting it,
در سمر می‌خواند دزدی‌نامه‌ای ** گرد او جمع آمده هنگامه‌ای
And during the night-talk he would read aloud a book on (the tricks of) tailors, when a throng had gathered round him.
مستمع چون یافت جاذب زان وفود ** جمله اجزااش حکایت گشته بود 1655
Since he found eager listeners among those who came (to hear him), all parts of him had become the story (that he was telling).
قال النبی علیه السلام ان الله تعالی یلقن الحکمة علی لسان الواعظین بقدر همم المستمعین
The Prophet, on whom be peace, said, ‘Verily God teaches wisdom by the tongues of the preachers according to the measure of the aspirations of those who hear them.’
جذب سمعست ار کسی را خوش لبیست ** گرمی و جد معلم از صبیست
If any one have suave eloquence, hearing draws it out: the teacher's enthusiasm and energy are (derived) from the boy (whom he teaches).
چنگیی را کو نوازد بیست و چار ** چون نیابد گوش گردد چنگ بار
When the harpist who plays the four-and-twenty (musical modes) finds no ear (to listen), his harp becomes a burden;
نه حراره یادش آید نه غزل ** نه ده انگشتش بجنبد در عمل
Neither ditty nor ode comes into his memory: his ten fingers will not get to work.