Give thanks that a living one did not strike you, for he whom the living one rejects is rejected of God.
شکر کن که زنده‌ای بر تو نزد ** کانک زنده رد کند حق کرد رد
The anger of the living ones is God’s anger and His blows for that pure-skinned one is living through God.1550
خشم احیا خشم حق و زخم اوست ** که به حق زنده‌ست آن پاکیزه‌پوست
God killed him and breathed on his trotters and quickly, like a butcher, stripped off his skin.
حق بکشت او را و در پاچه‌ش دمید ** زود قصابانه پوست از وی کشید
The breath remains in him till (he reaches) the final bourn: the breathing of God is not as the breathing of the butcher.
نفخ در وی باقی آمد تا مب ** نفخ حق نبود چو نفخه‌ی آن قصاب
There is a great difference between the two breathings: this is wholly honour, while that (other) side is entirely, shame.
فرق بسیارست بین النفختین ** این همه زینست و آن سر جمله شین
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 حیات از وی برید و شد مضر ** وان حیات از نفخ حق شد مستمر
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.1555
این دم آن دم نیست کاید آن به شرح ** هین بر آ زین قعر چه بالای صرح
‘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?
نیستش بر خر نشاندن مجتهد ** نقش هیزم را کسی بر خر نهد
The back of an ass is not his proper seat: the back of a bier is more fitting for him.
بر نشست او نه پشت خر سزد ** پشت تابوتیش اولیتر سزد
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.”
ظلم چه بود وضع غیر موضعش ** هین مکن در غیر موضع ضایعش
The Súfi said, “Then do you think it right for him to slap me without (my taking) retaliation and without (his paying) a farthing?
گفت صوفی پس روا داری که او ** سیلیم زد بی‌قصاص و بی‌تسو
Is it right that a big rascally bear should inflict slaps on Súfis for nothing?”1560
این روا باشد که خر خرسی قلاش ** صوفیان را صفع اندازد بلاش
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 تو چه داری بیش و کم ** گفت دارم در جهان من شش درم
Said the Cadi, “Spend three dirhems (on yourself) and give the other three to him without (any further) words.
گفت قاضی سه درم تو خرج کن ** آن سه دیگر را به او ده بی‌سخن
(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.”
زار و رنجورست و درویش و ضعیف ** سه درم در بایدش تره و رغیف
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.
بر قفای قاضی افتادش نظر ** از قفای صوفی آن بد خوب‌تر
He raised his hand to slap it, saying (to himself), “The retaliation (penalty) for my slap has been made cheap.”1565
راست می‌کرد از پی سیلیش دست ** که قصاص سیلیم ارزان شدست
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.
سوی گوش قاضی آمد بهر راز ** سیلیی آورد قاضی را فراز
“O my two enemies,” he cried, “take all the six dirhems: (then) I shall be free (from care and) without trouble and anxiety.”
گفت هر شش را بگیرید ای دو خصم ** من شوم آزاد بی خرخاش و وصم
How the Cadi was incensed fry the slap of the poor (sick) man and how the Súfi taunted the Cadi.
طیره شدن قاضی از سیلی درویش و سرزنش کردن صوفی قاضی را
The Cadi was incensed. “Hey,” cried the Súfi, “your decision is just, no doubt (about it): there is no error.
O Shaykh of the (Mohammedan) religion, how can you approve for a brother (Moslem) what you disapprove for your self, O man of trust?
آنچ نپسندی به خود ای شیخ دین ** چون پسندی بر برادر ای امین
Don’t you know this, that (if) you dig a pit for me you will at last let yourself fall into the same pit?1570
این ندانی که می من چه کنی ** هم در آن چه عاقبت خود افکنی
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!
من حفر برا نخواندی از خبر ** آنچ خواندی کن عمل جان پدر
This one judicial decision of yours was like this, for it has brought you a slap on the nape.
این یکی حکمت چنین بد در قضا ** که ترا آورد سیلی بر قفا
Alas for your other (unjust) decisions! (Consider) what (penalty) they will bring upon your head and feet.
وای بر احکام دیگرهای تو ** تا چه آرد بر سر و بر پای تو
From kindness you take pity on a wrong-doer, saying, ‘Mayst thou have three dirhems to spend (on food)!’
ظالمی را رحم آری از کرم ** که برای نفقه بادت سه درم
Cut off the wrong-doer’s hand: what occasion is there for you to put the control and reins in his hand?1575
دست ظالم را ببر چه جای آن ** که بدست او نهی حکم و عنان
O you from whom justice is unknown, you resemble the goat that gave her milk to the wolf-cub.”
تو بدان بز مانی ای مجهول‌داد ** که نژاد گرگ را او شیر داد
The Cadi’s reply to the Súfi.
جواب دادن قاضی صوفی را
The Cadi said, “It is our duty to acquiesce, whatever slap or cruelty the (Divine) destiny may bring to pass.
گفت قاضی واجب آیدمان رضا ** هر قفا و هر جفا کارد قضا
I am inwardly pleased with the decision (inscribed) in the (Heavenly) Scrolls, though my face has become sour—for Truth is bitter.
خوش‌دلم در باطن از حکم زبر ** گرچه شد رویم ترش کالحق مر
This heart of mine is an orchard, and my eye is like the cloud: (when) the cloud weeps the orchard laughs joyously and happily.
این دلم باغست و چشمم ابروش ** ابر گرید باغ خندد شاد و خوش
In a year of drought the orchards are reduced to death and agony by the sun laughing unconscionably.1580
سال قحط از آفتاب خیره‌خند ** باغها در مرگ و جان کندن رسند
You have read in God’s Commandment (the words) and weep ye much: why have you remained grinning like a roast (sheep’s) head?
ز امر حق وابکوا کثیرا خوانده‌ای ** چون سر بریان چه خندان مانده‌ای
You will be the light of the house, like the candle, if like the candle you shed showers of tears.
روشنی خانه باشی هم‌چو شمع ** گر فرو پاشی تو هم‌چون شمع دمع
The mother’s or father’s sourness of face preserves the child from every harm.
آن ترش‌رویی مادر یا پدر ** حافظ فرزند شد از هر ضرر
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.
ذوق خنده دیده‌ای ای خیره‌خند ** ذوق گریه بین که هست آن کان قند
Since thinking of Hell causes weeping, therefore Hell is better than Paradise.1585
چون جهنم گریه آرد یاد آن ** پس جهنم خوشتر آید از جنان
In tears there are laughters concealed: seek treasure amidst ruins, O simple (sincere) man.
خنده‌ها در گریه‌ها آمد کتیم ** گنج در ویرانه‌ها جو ای سلیم
Pleasure is (concealed) in pains: the track has been lost, the Water of Life has been taken away into the (Land of) Darkness.
ذوق در غمهاست پی گم کرده‌اند ** آب حیوان را به ظلمت برده‌اند
On the way to the Caravanseray the shoes are upside down: make your (two) eyes to be (as) four in precaution (against being deceived).
بازگونه نعل در ره تا رباط ** چشمها را چار کن در احتیاط
Make your (two) eyes to be (as) four in careful consideration: join to your own eye (eyes) the two eyes of the Friend.
چشمها را چار کن در اعتبار ** یار کن با چشم خود دو چشم یار
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!’1590
امرهم شوری بخوان اندر صحف ** یار را باش و مگوش از ناز اف
The Friend is the support and refuge on the Way: when you consider well; (you will see that) the Friend is the Way.
یار باشد راه را پشت و پناه ** چونک نیکو بنگری یارست راه
When you come into a company of friends, sit silent: do not make yourself the bezel in that ring.
چونک در یاران رسی خامش نشین ** اندر آن حلقه مکن خود را نگین
At the Friday prayer-service look well and attentively: (you will see that) all are concentrated and possessed by a single thought and silent.
در نماز جمعه بنگر خوش به هوش ** جمله جمعند و یک‌اندیشه و خموش
Direct your course towards silence: when you seek the marks (of the Way), do not make yourself a mark (for attention).
رختها را سوی خاموشی کشان ** چون نشان جویی مکن خود را نشان
The Prophet said, ‘Know that amidst the sea of cares (my) Companions are (as) stars in respect of guidance.’1595
گفت پیغامبر که در بحر هموم ** در دلالت دان تو یاران را نجوم
Fix your eye on the stars, seek the Way; speech is a cause of confusion to the sight: do not speak.
چشم در استارگان نه ره بجو ** نطق تشویش نظر باشد مگو
If you utter two true words, O such-and-such, the dark (false) speech will begin to flow in their train.
گر دو حرف صدق گویی ای فلان ** گفت تیره در تبع گردد روان
Haven’t you read that (your) talk concerning (your) griefs, O frenzied (lover) is drawn along by the draw (ride) of talk?
این نخواندی کالکلام ای مستهام ** فی شجون حره جر الکلام