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).
گفت ای خر اندر این باغت که خواند ** دزدی از پیغمبرت میراث ماند
He said, “O ass, who invited you into this orchard? Has robbery been left to you as an inheritance by the Prophet?
شیر را بچه همیماند بدو ** تو به پیغمبر به چه مانی بگو
The lion's cub resembles him (the lion): in what do you resemble the Prophet? Tell (me that)!”
با شریف آن کرد مرد ملتجی ** که کند با آل یاسین خارجی
The man (the gardener) who had sought refuge (in craft) did to the Sharíf that which a Khárijite would do to the Family of Yá-sín (Mohammed).
تا چه کین دارند دایم دیو و غول ** چون یزید و شمر با آل رسول
(I marvel) what hatred devils and ghouls like Yazíd and Shimr always have towards the Prophet's Family.
شد شریف از زخم آن ظالم خراب ** با فقیه او گفت ما جستیم از آب2205
The Sharíf was devastated by the blows of that ruffian. He said to the jurist, “W have jumped out of the water.
پای دار اکنون که ماندی فرد و کم ** چون دهل شو زخم میخور بر شکم
Do thou stand fast, now that thou art left alone and deprived (of our support). Be as a drum, suffer blows on the belly!
گر شریف و لایق و هم دم نیام ** از چنین ظالم تو را من کم نیام
If I am not a Sharíf and worthy (of thee) and a (true) bosom-friend, (at any rate) I am no worse for thee than such a ruffian as this.”
شد از او فارغ بیامد کای فقیه ** چه فقیهی ای تو ننگ هر سفیه
He (the gardener) finished with him (the Sharíf), and came up, saying, “O jurist, what (sort of) jurist are you, O you disgrace to every fool?
فتویات این است ای ببریده دست ** کاندر آیی و نگویی امر هست
Is it your legal opinion, O convicted thief, that you may come (into my orchard) without asking leave?
این چنین رخصت بخواندی در وسیط ** یا بدست این مسئله اندر محیط2210
Have you read such a license in the Wasít, or has this question been (so decided) in the Muhít?”
گفت حق استت بزن دستت رسید ** این سزای آن که از یاران برید
“You are right,” he replied; “beat (me): you have got the upper hand. This is the fit penalty for him that parts from friends.”
رجعت به قصه مریض و عیادت پیغامبر علیه السلام
Returning to the story of the sick man and the visit paid (to him) by the Prophet, God bless him and grant him peace!
این عیادت از برای این صله است ** وین صله از صد محبت حامله است
This visiting of the sick is for the sake of this (spiritual) attachments, and this attachment is pregnant with a hundred lovingkindnesses.
در عیادت شد رسول بیندید ** آن صحابی را به حال نزع دید
The peerless Prophet went to visit the sick man; he found that Companion at the last gasp.
چون شوی دور از حضور اولیا ** در حقیقت گشتهای دور از خدا
When you become far from the presence of the saints, you have in reality become far from God.
چون نتیجه هجر همراهان غم است ** کی فراق روی شاهان ز آن کم است2215
Inasmuch as the result of parting from fellow-travellers is sorrow, how is separation from the countenance of the kings (saints) less (grievous) than that?
سایه شاهان طلب هر دم شتاب ** تا شوی ز آن سایه بهتر ز آفتاب
Hasten every moment to seek the shadow (protection) of (those) kings, that by means of that shadow you may become superior to the sun.
گر سفر داری بدین نیت برو ** ور حضر باشد از این غافل مشو
If you have a journey (to make), go with this intention; and if it be (that you stay) at home, neglect not this.
گفتن شیخی بایزید را که کعبه منم گرد من طوافی میکن
How a certain Shaykh said to Báyazíd, “I am the Ka‘ba: perform a circumambulation round me.”
سوی مکه شیخ امت بایزید ** از برای حج و عمره میدوید
Báyazíd, the Shaykh of the community, was hurrying to Mecca for the greater pilgrimage (hajj) and the lesser (‘umra).
او به هر شهری که رفتی از نخست ** مر عزیزان را بکردی باز جست
In every city to which he went he would at first make search after the venerable (saints).
گرد میگشتی که اندر شهر کیست ** کاو بر ارکان بصیرت متکیاست2220
He would roam about, asking, “Who is there in the city that is relying on (spiritual) insight?”
گفت حق اندر سفر هر جا روی ** باید اول طالب مردی شوی
God has said, “Whithersoever thou goest in thy travels, thou must first seek after a (holy) man.”
قصد گنجی کن که این سود و زیان ** در تبع آید تو آن را فرع دان
Go in quest of a treasure, for (worldly) profit and loss come second: regard them as the branch (not as the root).
هر که کارد قصد گندم باشدش ** کاه خود اندر تبع میآیدش
Whoever sows is in quest of wheat; the chaff comes to him indeed, (but only) secondarily.
که بکاری بر نیاید گندمی ** مردمی جو مردمی جو مردمی
If you sow chaff, no wheat will come up: seek a man, seek a man, a man!
قصد کعبه کن چو وقت حج بود ** چون که رفتی مکه هم دیده شود2225
When it is the season of pilgrimage, go in quest of the Ka‘ba; when you have gone (with that purpose), Mecca also will be seen.