زانک بر مرصاد حق واندر کمین ** می‌دهد پاداش پیش از یوم دین
For God is lying in wait and in ambush, ready to give retribution before the Day of Judgement.
آن عظیم العرش عرش او محیط ** تخت دادش بر همه جانها بسیط 4530
All-encompassing is the Throne of Him who is throned in grandeur: over all souls is spread the Throne of His justice.
گوشه‌ی عرشش به تو پیوسته است ** هین مجنبان جز بدین و داد دست
A corner of His throne is touching you: beware, do not move a hand to act impiously or unjustly.
تو مراقب باش بر احوال خویش ** نوش بین در داد و بعد از ظلم نیش
Keep a careful watch over your own behaviour: observe that the honey is (contained) in justice and that after injustice comes the sting.”
گفت آری اینچ کردم استم است ** لیک هم می‌دان که بادی اظلم است
He (Júhí) said, “Yes, what I did is wrong, but at the same time (you must) know (the proverb) that the aggressor is the more unjust (of the two).”
گفت نایب یک به یک ما بادییم ** با سواد وجه اندر شادییم
The deputy replied, “We are aggressors, every one of us, but notwithstanding our blackness of face we are happy,
هم‌چو زنگی کو بود شادان و خوش ** او نبیند غیر او بیند رخش 4535
Like the negro who is happy and pleased, (for) he does not see his face, (though) others see it.”
ماجرا بسیار شد در من یزید ** داد صد دینار و آن از وی خرید
The altercation in bidding (for the chest) was prolonged: (finally) he paid a hundred dinars and bought it from him.
هر دمی صندوقیی ای بدپسند ** هاتفان و غیبیانت می‌خرند
O thou that findest wickedness agreeable, thou art always in the chest: the hátifs (voices from Heaven) and those who belong to the Unseen are redeeming thee.
در تفسیر این خبر کی مصطفی صلوات‌الله علیه فرمود من کنت مولاه فعلی مولاه تا منافقان طعنه زدند کی بس نبودش کی ما مطیعی و چاکری نمودیم او را چاکری کودکی خلم آلودمان هم می‌فرماید الی آخره
Expounding the Tradition that Mustafá (Mohammed) said, the blessings of God be upon him: “When I am the protector of any one, ‘Alí too is his protector,” so that the Hypocrites asked sarcastically, “Was not he satisfied with the obedience and service rendered by us to himself that he bids us render the same service to a snivelling child?” etc.
زین سبب پیغامبر با اجتهاد ** نام خود وان علی مولا نهاد
For this reason the Prophet, who laboured with the utmost zeal (in devotion), applied the name “protector” (mawlá) to himself and to ‘Alí.
گفت هر کو را منم مولا و دوست ** ابن عم من علی مولای اوست
He said, “My cousin ‘Alí is the protector and friend of every one who is under my protection.”
کیست مولا آنک آزادت کند ** بند رقیت ز پایت بر کند 4540
Who is the “protector”? He that sets you free and removes the fetters of servitude from your feet.
چون به آزادی نبوت هادیست ** مومنان را ز انبیا آزادیست
Since prophethood is the guide to freedom, freedom is bestowed on true believers by the prophets.
ای گروه مومنان شادی کنید ** هم‌چو سرو و سوسن آزادی کنید
Rejoice, O community of true believers: show yourselves to be “free” (pure and noble) as the cypress and the lily;
لیک می‌گویید هر دم شکر آب ** بی‌زبان چون گلستان خوش‌خضاب
But do ye, like the gay-coloured garden, at every moment give unspoken thanks to the Water.
بی‌زبان گویند سرو و سبزه‌زار ** شکر آب و شکر عدل نوبهار
The cypresses and the green orchard mutely thank the water (that nourishes them) and show (silent) gratitude for the justice of Spring:
حله‌ها پوشیده و دامن‌کشان ** مست و رقاص و خوش و عنبرفشان 4545
Clad in (fresh) robes and trailing their skirts, drunken and dancing and jubilant and scattering perfume;
جزو جزو آبستن از شاه بهار ** جسمشان چون درج پر در ثمار
Every part (of them) impregnated by royal Spring, their bodies as caskets filled with pearly fruit;
مریمان بی شوی آبست از مسیح ** خامشان بی لاف و گفتاری فصیح
(Like) Maries, having no husband, yet big with a Messiah; silent ones, wordless and devoid of articulate expression,
ماه ما بی‌نطق خوش بر تافتست ** هر زبان نطق از فر ما یافتست
(Saying implicitly), “Our Moon hath shone brightly (upon us) without speech: every tongue hath derived its speech from our beauty.”
نطق عیسی از فر مریم بود ** نطق آدم پرتو آن دم بود
The speech of Jesus is (derived) from the (spiritual) beauty of Mary; the speech of Adam is a ray (reflexion) of the (Divine) Breath.
تا زیادت گردد از شکر ای ثقات ** پس نبات دیگرست اندر نبات 4550
(This thanksgiving of the orchard is a lesson to you) in order that from (your) thanksgiving, O men of trust, increase (of spiritual glory) may accrue; (and if ye give thanks) then other plants are (springing up) amidst the herbage.
عکس آن اینجاست ذل من قنع ** اندرین طورست عز من طمع
Here the reverse (of the well-known Tradition) is (applicable), (for) he that is content (with a modicum of thanksgiving) shall be abased; (and similarly), in this case, he that covets (excess of thanksgiving) shall be exalted.
در جوال نفس خود چندین مرو ** از خریداران خود غافل مشو
Do not go so much into the sack of thy fleshly soul, do not be (so) forgetful of thy purchasers (redeemers).
باز آمدن زن جوحی به محکمه‌ی قاضی سال دوم بر امید وظیفه‌ی پارسال و شناختن قاضی او را الی اتمامه
How next year Júhí's wife returned to the court of the cadi, hoping for the same contribution (of money) as last year, and how the cadi recognised her, and so on to the end of the story.
بعد سالی باز جوحی از محن ** رو به زن کرد و بگفت ای چست زن
After a year Júhí, in consequence of the afflictions (of poverty), turned to his wife and said, “O clever wife,
آن وظیفه‌ی پار را تجدید کن ** پیش قاضی از گله‌ی من گو سخن
Renew last year's contribution (to our household): complain of me to the cadi.”
زن بر قاضی در آمد با زنان ** مر زنی را کرد آن زن ترجمان 4555
The wife came before the cadi with (some other) women: she made a certain woman her interpreter,
تا بنشناسد ز گفتن قاضیش ** یاد ناید از بلای ماضیش
Lest the cadi should recognise her by her speech and remember his past misfortune.
هست فتنه غمره‌ی غماز زن ** لیک آن صدتو شود ز آواز زن
The coquettish glances of a woman are fascinating, but that (fascination) is increased a hundredfold by her voice.
چون نمی‌توانست آوازی فراشت ** غمزه‌ی تنهای زن سودی نداشت
Since she durst not raise (utter) a sound, the wife's ogling looks alone were of no avail.
گفت قاضی رو تو خصمت را بیار ** تا دهم کار ترا با او قرار
“Go,” said the cadi, “and fetch the defendant, that I may settle thy quarrel with him.”
جوحی آمد قاضیش نشناخت زود ** کو به وقت لقیه در صندوق بود 4560
(When) Júhí arrived, the cadi did not recognise him at once, for at (their first) meeting he was in the chest.
زو شنیده بود آواز از برون ** در شری و بیع و در نقص و فزون
He had (only) heard his voice outside, during the buying and selling and chaffering.
گفت نفقه‌ی زن چرا ندهی تمام ** گفت از جان شرع را هستم غلام
He said (to Júhí), “Why won't you give your wife all the money she needs for expenses?” He replied, “I am devoted with (heart and) soul to the religious law,
لیک اگر میرم ندارم من کفن ** مفلس این لعبم و شش پنج زن
But if I die I do not possess (enough to pay for) the shroud: I am bankrupt in this game, I have gambled everything away.”
زین سخن قاضی مگر بشناختش ** یاد آورد آن دغل وان باختش
From (hearing) these words the cadi, as it happened, recognised him and called to mind his roguery and the trick he had played.
گفت آن شش پنج با من باختی ** پار اندر شش درم انداختی 4565
“You played that game with me,” he said: “last year you put me out of action.
نوبت من رفت امسال آن قمار ** با دگر کس باز دست از من بدار
My turn is past: this year try that gamble on some one else and keep your hands off me!”
از شش و از پنج عارف گشت فرد ** محترز گشتست زین شش پنج نرد
The knower of God has been isolated from the six (directions) and the five (senses): (necessarily, therefore), he has become on his guard against the sixes and fives of the backgammon (played by the World and the Devil).
رست او از پنج حس و شش جهت ** از ورای آن همه کرد آگهت
He has escaped from the five senses and the six directions: he has made you acquainted with (what lies) beyond all that.
شد اشاراتش اشارات ازل ** جاوز الاوهام طرا و اعتزل
His intimations are the intimations of Eternity: he has transcended all conceptions and withdrawn himself apart.
زین چه شش گوشه گر نبود برون ** چون بر آرد یوسفی را از درون 4570
Unless he is outside of this hexagonal well, how should he bring up a Joseph from the inside (of it)?
واردی بالای چرخ بی ستن ** جسم او چون دلو در چه چاره کن
He is one who goes to draw water above the unpillared firmament, (while) his body, like a bucket, is (low down) in the well, helping (to rescue the fallen).
یوسفان چنگال در دلوش زده ** رسته از چاه و شه مصری شده
The Josephs cling to his bucket, escape from the well, and become kings of Egypt.
دلوهای دیگر از چه آب‌جو ** دلو او فارغ ز آب اصحاب‌جو
The other buckets seek water from the well: his bucket has no concern with the water, it seeks (only) friends (in trouble).
دلوها غواص آب از بهر قوت ** دلو او قوت و حیات جان حوت
The (other) buckets plunge into the water for food: his bucket is the food and life of the soul of the fish.
دلوها وابسته‌ی چرخ بلند ** دلو او در اصبعین زورمند 4575
The (other) buckets are attached to the lofty wheel (of Fortune): his bucket is (held) in two Almighty fingers.
دلو چه و حبل چه و چرخ چی ** این مثال بس رکیکست ای اچی
What bucket and what cord and what wheel? This is a very weak comparison, O pasha.
از کجا آرم مثالی بی‌شکست ** کفو آن نه آید و نه آمدست
(But) whence shall I get a comparison that is without frailty? One to match him (the knower of God) will not come, and never has come, (to hand).
صد هزاران مرد پنهان در یکی ** صد کمان و تیر درج ناوکی
(He is) a hundred thousand men concealed in a single man, a hundred bows and arrows enclosed in a single blowpipe;