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.
قصد در معراج دید دوست بود ** در تبع عرش و ملایک هم نمود
In the Mi‘ráj (Ascension of the Prophet) the quest was (for) vision of the Beloved; ’twas but secondarily that the empyrean and the angels were also shown.
حکایت
Story.
خانهی نو ساخت روزی نو مرید ** پیر آمد خانهی او را بدید
A novice one day built a new house; the Pír came (and) saw his house.
گفت شیخ آن نو مرید خویش را ** امتحان کرد آن نکو اندیش را
The Shaykh said to his new disciple—he put to the test him that had good thoughts—
روزن از بهر چه کردی ای رفیق ** گفت تا نور اندر آید زین طریق
“Wherefore hast thou made a window, O comrade?” Said he, “In order that light may come in by this way.”
گفت آن فرع است این باید نیاز ** تا از این ره بشنوی بانگ نماز2230
He (the Shaykh) said, “That is (only) the branch (secondary object); (thy) want (desire) must be this, (namely) that through this channel thou mayst hear the call to prayer.”
بایزید اندر سفر جستی بسی ** تا بیابد خضر وقت خود کسی
Báyazíd, on his journey (to the Ka‘ba), sought much to find some one that was the Khizr of his time.
دید پیری با قدی همچون هلال ** دید در وی فر و گفتار رجال
He espied an old man with a stature (bent) like the new moon; he saw in him the majesty and (lofty) speech of (holy) men;
دیده نابینا و دل چون آفتاب ** همچو پیلی دیده هندستان به خواب
His eyes sightless, and his heart (illumined) as the sun: like an elephant dreaming of Hindustán.
چشم بسته خفته بیند صد طرب ** چون گشاید آن نبیند ای عجب
With closed eyes, asleep, he beholds a hundred delights; when he opens (his eyes), he sees not those (delights)—oh, (’tis) wonderful!
Many a wonder is made manifest in sleep: in sleep the heart becomes a window.
آن که بیدار است و بیند خواب خوش ** عارف است او خاک او در دیده کش
One that is awake and dreams fair dreams, he is the knower (of God): smear your eyes with his dust.
پیش او بنشست و میپرسید حال ** یافتش درویش و هم صاحب عیال
He (Báyazíd) sat down before him and asked about his condition; he found him to be a dervish and also a family man.
گفت عزم تو کجا ای بایزید ** رخت غربت را کجا خواهی کشید
He (the old man) said, “Whither art thou bound, O Báyazíd? To what place wouldst thou take the baggage of travel in a strange land?”
گفت قصد کعبه دارم از پگه ** گفت هین با خود چه داری زاد ره
Báyazíd answered, “I start for the Ka‘ba at daybreak.” “Eh,” cried the other, “what hast thou as provisions for the road?”
گفت دارم از درم نقره دویست ** نک ببسته سخت در گوشهی ردی است2240
“I have two hundred silver dirhems,” said he; “look, (they are) tied fast in the corner of my cloak.”
گفت طوفی کن به گردم هفت بار ** وین نکوتر از طواف حج شمار
He said, “Make a circuit round me seven times, and reckon this (to be) better than the circumambulation (of the Ka‘ba) in the pilgrimage;
و آن درمها پیش من نهای جواد ** دان که حج کردی و حاصل شد مراد
And lay those dirhems before me, O generous one. Know that thou hast made the greater pilgrimage and that thy desire has been achieved;
عمره کردی عمر باقی یافتی ** صاف گشتی بر صفا بشتافتی
(That) thou hast (also) performed the lesser pilgrimage and gained the life everlasting; (that) thou hast become pure (sáf) and sped up (the Hill of) Purity (Safá).