What, indeed, would it matter if that Bounteous One should bestow on His servant the desire of his soul without (painful) toil,1745
خود چه باشد گر ببخشد آن جواد ** بنده را مقصود جان بی‌اجتهاد
And keep far off from poor (mortals) the cunning of the flesh and the temptation of the Devil (which lurk) in ambush?”
دور دارد از ضعیفان در کمین ** مکر نفس و فتنه‌ی دیو لعین
The Cadi's reply to the Súfí.
جواب دادن قاضی صوفی را
The Cadi said, “Were there no bitter (stern) Commandment (from God) and were there no good and evil and no pebbles and pearls,
گفت قاضی گر نبودی امر مر ** ور نبودی خوب و زشت و سنگ و در
And were there no flesh and Devil and passions, and were there no blows and battle and war,
ور نبودی نفس و شیطان و هوا ** ور نبودی زخم و چالیش و وغا
Then by what name and title would the King call His servants, O abandoned man?
پس به چه نام و لقب خواندی ملک ** بندگان خویش را ای منهتک
How could He say, ‘O steadfast one’ and ‘O forbearing one’? How could He say, ‘O brave one’ and ‘O wise one’?1750
چون بگفتی ای صبور و ای حلیم ** چون بگفتی ای شجاع و ای حکیم
How could there be steadfast and sincere and spending men without a brigand and accursed Devil?
صابرین و صادقین و منفقین ** چون بدی بی ره‌زن و دیو لعین
Rustam and Hamza and a catamite would be (all) one; knowledge and wisdom would be annulled and utterly demolished.
رستم و حمزه و مخنث یک بدی ** علم و حکمت باطل و مندک بدی
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).
علم و حکمت بهر راه و بی‌رهیست ** چون همه ره باشد آن حکمت تهیست
Do you think it allowable that both the worlds should be ruined for the sake of this briny (foul) shop of the (sensual) nature?
بهر این دکان طبع شوره‌آب ** هر دو عالم را روا داری خراب