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.
If there were no ears to receive (the message from) the Unseen, no announcer (prophet) would have brought a Revelation from Heaven;
ور نبودی دیده‌های صنع‌بین ** نه فلک گشتی نه خندیدی زمین 1660
And if there were no eyes to see the works of God, neither would the sky have revolved nor would the earth have smiled (been gay with verdure).
آن دم لولاک این باشد که کار ** از برای چشم تیزست و نظار
The declaration lawláka (but for thee) means this, that the (whole) affair (of creation) is for the sake of the piercing eye and the seer.
عامه را از عشق هم‌خوابه و طبق ** کی بود پروای عشق صنع حق
How should the vulgar, in their love for bedfellow and dishes (of food), have any care for love of God's work?
آب تتماجی نریزی در تغار ** تا سگی چندی نباشد طعمه‌خوار
You do not pour tutmáj broth into a trough till there are a number of greedy dogs to drink it.
رو سگ کهف خداوندیش باش ** تا رهاند زین تغارت اصطفاش
Go, be the Cave-dog of His Lordship in order that His election (of you) may deliver you from this trough.
چونک دزدیهای بی‌رحمانه گفت ** کی کنند آن درزیان اندر نهفت 1665
When he (the story-teller) related the pitiless thefts which those tailors commit in secret,
اندر آن هنگامه ترکی از خطا ** سخت طیره شد ز کشف آن غطا
A Turk from Khitá (who was) amongst the crowd (audience) was exceedingly annoyed by that exposure.
شب چو روز رستخیز آن رازها ** کشف می‌کرد از پی اهل نهی
At night-time he (the story-teller) was exposing those secrets (of the tailors) for the benefit of the intelligent (listeners), as (plainly as secrets shall be exposed) on the Day of Resurrection.
هر کجا آیی تو در جنگی فراز ** بینی آنجا دو عدو در کشف راز
Wherever you come to close quarters with a wrangle, you will see there two enemies (engaged) in exposing (each other's) secret.
آن زمان را محشر مذکور دان ** وان گلوی رازگو را صور دان
Know that that hour (of quarrel) is (like) the (hour of the) Last Judgement mentioned (in the Qur’án), and know that the throat which tells the secret is (like) the trumpet (of Isráfíl);
که خدا اسباب خشمی ساختست ** وآن فضایح را بکوی انداختست 1670
For God hath provided the motives of anger and (thus) hath cause those shameful things to be divulged.
بس که غدر درزیان را ذکر کرد ** حیف آمد ترک را و خشم و درد
When he (the story-teller) had related many instances of the perfidy of tailors, the Turk became annoyed and angry and aggrieved,