رو به یک زن کرد و گفت ای مستهان ** هی چه بسیارید ای دخترچگان
He turned his face to one woman and said, ‘O vile (creature), how numerous you are, little girls, eh!’
رو بدو کرد آن زن و گفت ای امین ** هیچ بسیاری ما منکر مبین 1730
The woman turned towards him and replied, ‘O man of trust, do not think it dreadful that there are so many of us.
بین که با بسیاری ما بر بساط ** تنگ می‌آید شما را انبساط
Consider that notwithstanding the multitude of us on the earth you (men) find it insufficient for your enjoyment.
در لواطه می‌فتید از قحط زن ** فاعل و مفعول رسوای زمن
Propter paucitatem feminarum inciditis in paedicationem: infamissini in mundo sunt agens et patiens.’ [Because of the scarcity of women, you engage in sodomy: (both) active and passive (homosexuals) are the shame of the world.]
تو مبین این واقعات روزگار ** کز فلک می‌گردد اینجا ناگوار
(O Súfí), do not regard these happenings of Time which (proceed) from heaven (and) come to pass intolerably here.
تو مبین تحشیر روزی و معاش ** تو مبین این قحط و خوف و ارتعاش
Do not regard the (anxious) husbanding of (one's) daily bread and livelihood and this dearth (of food) and fear and trembling,
بین که با این جمله تلخیهای او ** مرده‌ی اویید و ناپروای او 1735
(But) consider that in spite of all its (the World's) bitternesses ye are mortally enamoured of it and recklessly devoted to it.
رحمتی دان امتحان تلخ را ** نقمتی دان ملک مرو و بلخ را
Deem bitter tribulation to be a (Divine) mercy, deem the kingdom of Merv and Balkh to be a (Divine) vengeance.
آن براهیم از تلف نگریخت و ماند ** این براهیم از شرف بگریخت و راند
That Ibráhím fled not from destruction and remained (safe), while this Ibráhím fled from (worldly) honour and rode away.
آن نسوزد وین بسوزد ای عجب ** نعل معکوس است در راه طلب
That one is not burnt, and this one is burnt. Oh, wonderful! In the Way of search (for God) everything is upside down.”
باز مکرر کردن صوفی سال را
How the Súfí repeated his questions.
گفت صوفی قادرست آن مستعان ** که کند سودای ما را بی زیان
The Súfí said, “He (God) whose help is invoked hath the power to make our trading free from loss.
آنک آتش را کند ورد و شجر ** هم تواند کرد این را بی‌ضرر 1740
He who turns the fire (of Nimrod) into roses and trees is also able to make this (World-fire) harmless.
آنک گل آرد برون از عین خار ** هم تواند کرد این دی را بهار
He who brings forth roses from the very midst of thorns is also able to turn this winter into spring.
آنک زو هر سرو آزادی کند ** قادرست ار غصه را شادی کند
He by whom every cypress is made ‘free’ (evergreen) hath the power if He would turn sorrow into joy.
آنک شد موجود از وی هر عدم ** گر بدارد باقیش او را چه کم
He by whom every non-existence is made existent—what damage would He suffer if He were to preserve it for ever?
آنک تن را جان دهد تا حی شود ** گر نمیراند زیانش کی شود
He who gives the body a soul that it may live—how would He be a loser if He did not cause it to die?
خود چه باشد گر ببخشد آن جواد ** بنده را مقصود جان بی‌اجتهاد 1745
What, indeed, would it matter if that Bounteous One should bestow on His servant the desire of his soul without (painful) toil,
دور دارد از ضعیفان در کمین ** مکر نفس و فتنه‌ی دیو لعین
And keep far off from poor (mortals) the cunning of the flesh and the temptation of the Devil (which lurk) in ambush?”
جواب دادن قاضی صوفی را
The Cadi's reply to the Súfí.
گفت قاضی گر نبودی امر مر ** ور نبودی خوب و زشت و سنگ و در
The Cadi said, “Were there no bitter (stern) Commandment (from God) and were there no good and evil and no pebbles and pearls,
ور نبودی نفس و شیطان و هوا ** ور نبودی زخم و چالیش و وغا
And were there no flesh and Devil and passions, and were there no blows and battle and war,
پس به چه نام و لقب خواندی ملک ** بندگان خویش را ای منهتک
Then by what name and title would the King call His servants, O abandoned man?
چون بگفتی ای صبور و ای حلیم ** چون بگفتی ای شجاع و ای حکیم 1750
How could He say, ‘O steadfast one’ and ‘O forbearing one’? How could He say, ‘O brave one’ and ‘O wise one’?
صابرین و صادقین و منفقین ** چون بدی بی ره‌زن و دیو لعین
How could there be steadfast and sincere and spending men without a brigand and accursed Devil?
رستم و حمزه و مخنث یک بدی ** علم و حکمت باطل و مندک بدی
Rustam and Hamza and a catamite would be (all) one; knowledge and wisdom would be annulled and utterly demolished.
علم و حکمت بهر راه و بی‌رهیست ** چون همه ره باشد آن حکمت تهیست
Knowledge and wisdom exist for the purpose of (distinguishing between) the right path and the wrong paths: when all (paths) are the right path, knowledge and wisdom are void (of meaning).