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.
این دلم باغست و چشمم ابروش ** ابر گرید باغ خندد شاد و خوش
This heart of mine is an orchard, and my eye is like the cloud: (when) the cloud weeps the orchard laughs joyously and happily.
سال قحط از آفتاب خیره‌خند ** باغها در مرگ و جان کندن رسند 1580
In a year of drought the orchards are reduced to death and agony by the sun laughing unconscionably.
ز امر حق وابکوا کثیرا خوانده‌ای ** چون سر بریان چه خندان مانده‌ای
You have read in God’s Commandment (the words) and weep ye much: why have you remained grinning like a roast (sheep’s) head?
روشنی خانه باشی هم‌چو شمع ** گر فرو پاشی تو هم‌چون شمع دمع
You will be the light of the house, like the candle, if like the candle you shed showers of tears.
آن ترش‌رویی مادر یا پدر ** حافظ فرزند شد از هر ضرر
The mother’s or father’s sourness of face preserves the child from every harm.
ذوق خنده دیده‌ای ای خیره‌خند ** ذوق گریه بین که هست آن کان قند
You have experienced the pleasure of laughing, O inordinate laugher: (now) experience the pleasure of weeping (and recognise) that it is a mine of sugar.
چون جهنم گریه آرد یاد آن ** پس جهنم خوشتر آید از جنان 1585
Since thinking of Hell causes weeping, therefore Hell is better than Paradise.
خنده‌ها در گریه‌ها آمد کتیم ** گنج در ویرانه‌ها جو ای سلیم
In tears there are laughters concealed: seek treasure amidst ruins, O simple (sincere) man.
ذوق در غمهاست پی گم کرده‌اند ** آب حیوان را به ظلمت برده‌اند
Pleasure is (concealed) in pains: the track has been lost, the Water of Life has been taken away into the (Land of) Darkness.
بازگونه نعل در ره تا رباط ** چشمها را چار کن در احتیاط
On the way to the Caravanseray the shoes are upside down: make your (two) eyes to be (as) four in precaution (against being deceived).
چشمها را چار کن در اعتبار ** یار کن با چشم خود دو چشم یار
Make your (two) eyes to be (as) four in careful consideration: join to your own eye (eyes) the two eyes of the Friend.
امرهم شوری بخوان اندر صحف ** یار را باش و مگوش از ناز اف 1590
Read in the pages (of the Qur’an) their affair is a matter for consultation: be (devoted) to the Friend and do not say to him disdainfully, ‘Fie!’
یار باشد راه را پشت و پناه ** چونک نیکو بنگری یارست راه
The Friend is the support and refuge on the Way: when you consider well; (you will see that) the Friend is the Way.
چونک در یاران رسی خامش نشین ** اندر آن حلقه مکن خود را نگین
When you come into a company of friends, sit silent: do not make yourself the bezel in that ring.
در نماز جمعه بنگر خوش به هوش ** جمله جمعند و یک‌اندیشه و خموش
At the Friday prayer-service look well and attentively: (you will see that) all are concentrated and possessed by a single thought and silent.
رختها را سوی خاموشی کشان ** چون نشان جویی مکن خود را نشان
Direct your course towards silence: when you seek the marks (of the Way), do not make yourself a mark (for attention).
گفت پیغامبر که در بحر هموم ** در دلالت دان تو یاران را نجوم 1595
The Prophet said, ‘Know that amidst the sea of cares (my) Companions are (as) stars in respect of guidance.’
چشم در استارگان نه ره بجو ** نطق تشویش نظر باشد مگو
Fix your eye on the stars, seek the Way; speech is a cause of confusion to the sight: do not speak.