ز آن که انبوهی و جمع کاروان ** ره زنان را بشکند پشت و سنان
Because the throng and multitude of a caravan will break the backs and spears of the highwaymen.
چون دو چشم دل نداری ای عنود ** که نمیدانی تو هیزم را ز عود
Inasmuch as you have not the heart's two eyes, O contumacious man, so that you cannot distinguish firewood from aloes-wood,
چون که گنجی هست در عالم مرنج ** هیچ ویران را مدان خالی ز گنج
(You may despair of finding the true friend of God; but) since there exists a treasure in the world, do not grieve: deem no ruined place empty of treasure.
قصد هر درویش میکن از گزاف ** چون نشان یابی بجد میکن طواف
Betake yourself to every dervish at random, and when you find the mark (of the true saint), frequent (him) assiduously.
چون تو را آن چشم باطن بین نبود ** گنج میپندار اندر هر وجود2155
As the inward-seeing eye was not (granted) to you, think always (that) the treasure (may be) in everybody.
وحی کردن حق تعالی به موسی علیه السلام که چرا به عیادت من نیامدی
How the high God revealed to Moses, on whom be peace, (the words), “Wherefore didst not thou visit Me in sickness?”
آمد از حق سوی موسی این عتاب ** کای طلوع ماه دیده تو ز جیب
To Moses there came from God this reproach: “O thou who hast seen the rising of the moon from thy bosom,
مشرقت کردم ز نور ایزدی ** من حقم رنجور گشتم نامدی
Thou whom I have made (radiant as) the place of sunrise by (illumining thee with) the Divine Light! I am God, I fell sick, thou camest not.”
گفت سبحانا تو پاکی از زیان ** این چه رمز است این بکن یا رب بیان
Moses said, “O Thou transcendent in Thy glory, Thou art clear of loss (defect). What mystery is this? Explain this, O Lord!”
باز فرمودش که در رنجوریم ** چون نپرسیدی تو از روی کرم
God said unto him again, “Wherefore in My sickness didst not thou kindly ask after Me?”
گفت یا رب نیست نقصانی تو را ** عقل گم شد این سخن را بر گشا2160
He answered, “O Lord, Thou hast no imperfection. (My) understanding is lost: unfold (the meaning of) these words.”
گفت آری بنده خاص گزین ** گشت رنجور او منم نیکو ببین
God said, “Yea; a favourite and chosen slave (of Mine) fell sick. I am he. Consider well!
هست معذوریش معذوری من ** هست رنجوریش رنجوری من
His excusability (infirmity) is My excusability, his sickness is My sickness.”
هر که خواهد همنشینی خدا ** تا نشیند در حضور اولیا
Whoever wishes to sit with God, let him sit in the presence of the saints.
از حضور اولیا گر بسکلی ** تو هلاکی ز آن که جزوی بیکلی
If you are broken off (divided) from the presence of the saints, you are in perdition, because you are a part without the whole.
هر که را دیو از کریمان وابرد ** بیکسش یابد سرش را او خورد2165
Whomsoever the Devil cuts off from the noble (saints), he finds him without any one (to help him), and he devours his head.
یک بدست از جمع رفتن یک زمان ** مکر دیو است بشنو و نیکو بدان
To go for one moment a single span apart from the community (of saints) is (a result of) the Devil's guile. Hearken, and know (it) well.
تنها کردن باغبان صوفی و فقیه و علوی را از همدیگر
How the gardener isolated the Súfí, the jurist, and the descendant of ‘Alí from one another.
باغبانی چون نظر در باغ کرد ** دید چون دزدان به باغ خود سه مرد
A gardener, when he looked into the orchard, saw three men in his orchard, as (though they were) thieves:
یک فقیه و یک شریف و صوفیی ** هر یکی شوخی بدی لایوفیی
A jurist and a Sharíf and a Súfí: each one an impudent, knavish and perfidious rogue.
گفت با اینها مرا صد حجت است ** لیک جمعاند و جماعت قوت است
He said, “I have a hundred arguments against these fellows, but they are united, and a united party is (a source of) strength.
بر نیایم یک تنه با سه نفر ** پس ببرمشان نخست از همدگر2170
I cannot cope singly with three persons, so first I will sunder them from one another.
هر یکی را من به سویی افکنم ** چون که تنها شد سبیلش بر کنم
I will cause each one to set out in a (different) direction, and when each is alone, I will tear out his moustache.”
حیله کرد و کرد صوفی را به راه ** تا کند یارانش را با او تباه
He employed a ruse and got the Súfí away, that he might poison (the minds of) his friends against him.
گفت صوفی را برو سوی وثاق ** یک گلیم آور برای این رفاق
He said to the Súfí, “Go to the house and fetch a rug for these companions (of yours).”
رفت صوفی گفت خلوت با دو یار ** تو فقیهی وین شریف نامدار
(As soon as) the Súfí departed, he (the gardener) said in private to the two friends, “Thou art a jurist, and this (other) is a renowned Sharíf.
ما به فتوی تو نانی میخوریم ** ما به پر دانش تو میپریم2175
’Tis according to thy legal decision that we eat a loaf (of bread): ’tis by the wings of thy knowledge that we fly.
وین دگر شه زاده و سلطان ماست ** سید است از خاندان مصطفاست
And this other is our prince and sovereign: he is a Sayyid, he is of the House of Mustafá (Mohammed).
کیست آن صوفی شکم خوار خسیس ** تا بود با چون شما شاهان جلیس
Who is this gluttonous vile Súfí, that he should associate with kings like you?
چون بیاید مر و را پنبه کنید ** هفتهای بر باغ و راغ من زنید
When he comes (back), drive him away and take possession of my orchard and field for a week.
باغ چه بود جان من آن شماست ** ای شما بوده مرا چون چشم راست
What is (it to offer you) my orchard? My life is yours, O ye who have (always) been (as dear to me) as my right eye.”
وسوسه کرد و مر ایشان را فریفت ** آه کز یاران نمیباید شکیفت2180
He made evil suggestions and beguiled them. Ah, one must not patiently suffer the loss of friends.
چون به ره کردند صوفی را و رفت ** خصم شد اندر پیش با چوب زفت
When they had turned the Súfí away and he was gone, the enemy went after him with a stout cudgel.
گفت ای سگ صوفیی باشد که تیز ** اندر آیی باغ ما تو از ستیز
“O dog,” he cried, “is it Súfism that of a sudden you come into my orchard in spite (of me)?
این جنیدت ره نمود و بایزید ** از کدامین شیخ و پیرت این رسید
Did Junayd or Báyazíd direct you to behave in this way? From what Shaykh and Pír did this (instruction) reach you?”
کوفت صوفی را چو تنها یافتش ** نیم کشتش کرد و سر بشکافتش
He beat the Súfí when he found him alone; he half killed him and cracked his head.
گفت صوفی آن من بگذشت لیک ** ای رفیقان پاس خود دارید نیک2185
Said the Súfí, “Mine is over, but O comrades, take good care of yourselves!
مر مرا اغیار دانستید هان ** نیستم اغیارتر زین قلتبان
Ye regarded me as an alien. Look out! I am not more alien than this scoundrel.
این چه من خوردم شما را خوردنی است ** وین چنین شربت جزای هر دنی است
That (cup) which I have drunk must be drunk by you, and such a draught as this is the due of every cad.”
این جهان کوه است و گفتوگوی تو ** از صدا هم باز آید سوی تو
This world is (like) the mountain, and (all) thy words come back to thee from the echo.
چون ز صوفی گشت فارغ باغبان ** یک بهانه کرد ز آن پس جنس آن
After the gardener had finished with the Súfí, he invented a pretext of the same kind as the former,
کای شریف من برو سوی وثاق ** که ز بهر چاشت پختم من رقاق2190
Saying, “O my Sharíf, go to the house, for I have baked (some) thin cakes of bread for breakfast.
بر در خانه بگو قیماز را ** تا بیارد آن رقاق و قاز را
At the house-door tell Qaymáz to fetch those cakes and the goose.”
چون به ره کردش بگفت ای تیز بین ** تو فقیهی ظاهر است این و یقین
Having sent him off, he said (to the other), “O keen-sighted one, thou art a jurist; this is manifest and sure.
او شریفی میکند دعوی سرد ** مادر او را که داند تا که کرد
(But) he (thy friend) a Sharíf! ’Tis an absurd claim he is making. Who knows who committed adultery with his mother?
بر زن و بر فعل زن دل مینهید ** عقل ناقص و آن گهانی اعتماد
Will ye set your hearts (rely) on woman and the deeds of woman? (Will ye acknowledge her to be of) weak mind, and then (put) trust (in her)?
خویشتن را بر علی و بر نبی ** بسته است اندر زمانه بس غبی2195
Many a fool in the world has tacked himself on to ‘Alí and the Prophet—and there is many a fool in the world (who will believe him).”
هر که باشد از زنا و زانیان ** این برد ظن در حق ربانیان
Whoever is (born) of adultery and (is one) of the adulterous will think this concerning the men of God.
هر که بر گردد سرش از چرخها ** همچو خود گردنده بیند خانه را
Any one whose head is made giddy by (his own) gyrations sees the house turning round like himself.
آن چه گفت آن باغبان بو الفضول ** حال او بد، دور از اولاد رسول
What that vain talker, the gardener, said was (indicative of) his (own) condition; (it was) far from (being applicable to) the descendants of the Prophet.
گر نبودی او نتیجه مرتدان ** کی چنین گفتی برای خاندان
If he had not been the issue of apostates, how should he have spoken thus as regards (the Prophet's) House?
خواند افسونها شنید آن را فقیه ** در پیش رفت آن ستمکار سفیه2200
He used spells (guileful words), and the jurist hearkened to them. (Then) that insolent bully went after him (the Sharíf).