غیرتی دارد ملک بر نام او ** که نپرد مرغ هم بر بام او
The King has a (great) jealousy for her (good) name, so that not even a bird flies above her roof.”
وای آن دل کش چنین سودا فتاد ** هیچ کس را این چنین سودا مباد
Alas for the heart that such an insane passion has stricken: may no one feel a passion like this!
این سزای آنک تخم جهل کاشت ** وآن نصیحت را کساد و سهل داشت
This is the retribution due to him who sowed the seed of ignorance and held light and cheap that (precious) counsel,
اعتمادی کرد بر تدبیر خویش ** که برم من کار خود با عقل پیش 3795
And put a (great) trust in his own management, saying, “By dint of intelligence I will carry my affair to success.”
نیم ذره زان عنایت به بود ** که ز تدبیر خرد سیصد رصد
Half a mite of the (King's) favour is better than three hundred spells (expedients) devised by the intellect.
ترک مکر خویشتن گیر ای امیر ** پا بکش پیش عنایت خوش بمیر
Abandon your own cunning, O Amír: draw back your foot before the (Divine) favour and gladly die.
این به قدر حیله‌ی معدود نیست ** زین حیل تا تو نمیری سود نیست
This is not (to be gained) by a certain amount of contrivance: nothing avails until you die to (all) these contrivings.
حکایت صدر جهان بخارا کی هر سایلی کی به زبان بخواستی از صدقه‌ی عام بی‌دریغ او محروم شدی و آن دانشمند درویش به فراموشی و فرط حرص و تعجیل به زبان بخواست در موکب صدر جهان از وی رو بگردانید و او هر روز حیله‌ی نو ساختی و خود را گاه زن کردی زیر چادر وگاه نابینا کردی و چشم و روی خود بسته به فراستش بشناختی الی آخره
Story of the Sadr-i Jahán of Bukhárá. (It was his custom that) any beggar who begged with his tongue was excluded from his universal and unstinted charity. A certain poor savant, forgetting (this rule) and being excessively eager and in a hurry, begged (alms) with his tongue (while the Sadr was passing) amidst his cavalcade. The Sadr-i Jahán averted his face from him, and (though) he contrived a new trick every day and disguised himself, now as a woman veiled in a chádar and now as a blind man with bandaged eyes and face, he (the Sadr) always had discernment enough to recognize him, etc.
در بخارا خوی آن خواجیم اجل ** بود با خواهندگان حسن عمل
It was the habit of that most noble lord in Bukhárá to deal kindly with beggars.
داد بسیار و عطای بی‌شمار ** تا به شب بودی ز جودش زر نثار 3800
His great bounty and immeasurable munificence were always scattering gold till nightfall.
زر به کاغذپاره‌ها پیچیده بود ** تا وجودش بود می‌افشاند جود
The gold was wrapped in bits of paper: he continued to lavish bounty as long as he lived.
هم‌چو خورشید و چو ماه پاک‌باز ** آنچ گیرند از ضیا بدهند باز
(He was) like the sun and the spendthrift moon; (for) they give back (all) the radiance that they receive (from God).
خاک را زربخش کی بود آفتاب ** زر ازو در کان و گنج اندر خراب
Who bestows gold on the earth? The sun. Through him, gold is in the mine and treasure in the ruin.
هر صباحی یک گره را راتبه ** تا نماند امتی زو خایبه
Every morning an allowance (was distributed) to a (different) set of people, in order that no class should be left disappointed by him.
مبتلایان را بدی روزی عطا ** روز دیگر بیوگان را آن سخا 3805
On one day his gifts were made to those afflicted (by disease); next day the same generosity (was shown) to widows;
روز دیگر بر علویان مقل ** با فقیهان فقیر مشتغل
Next day to impoverished descendants of ‘Alí together with poor jurists engaged in study (of the canon-law);
روز دیگر بر تهی‌دستان عام ** روز دیگر بر گرفتاران وام
Next day to empty-handed common folk; next day to persons fallen into debt.
شرط او آن بود که کس با زبان ** زر نخواهد هیچ نگشاید لبان
His rule (in giving alms) was that no one should beg for gold with his tongue or open his lips at all;
لیک خامش بر حوالی رهش ** ایستاده مفلسان دیواروش
But the paupers stood in silence, like a wall, on the outskirts of his path,
هر که کردی ناگهان با لب سال ** زو نبردی زین گنه یک حبه مال 3810
And any one who suddenly begged with his lips was punished for this offence by not getting from him (even) a mite of money.
من صمت منکم نجا بد یاسه‌اش ** خامشان را بود کیسه و کاسه‌اش
His maxim was “Those of you who keep silence are saved”: his purses and bowls (of food) were (reserved) for the silent.
نادرا روزی یکی پیری بگفت ** ده زکاتم که منم با جوع جفت
One day (it happened) extraordinarily (that) an old man said, “Give me alms, for I am hungry.”
منع کرد از پیر و پیرش جد گرفت ** مانده خلق از جد پیر اندر شگفت
He refused (alms) to the old man, but the old man importuned him: the people were astounded by the old man's importunity.
گفت بس بی‌شرم پیری ای پدر ** پیر گفت از من توی بی‌شرم‌تر
He (the Sadr) said, “You are a very shameless old man, O father.” The old man replied, “Thou art more shameless than I,
کین جهان خوردی و خواهی تو ز طمع ** کان جهان با این جهان گیری به جمع 3815
For thou hast enjoyed this world, and in thy greed thou wouldst fain take the other world (to enjoy it) together with this world.”
خنده‌اش آمد مال داد آن پیر را ** پیر تنها برد آن توفیر را
He (the Sadr) laughed and gave the old man some money: the old man alone obtained the bounty.
غیر آن پیر ایچ خواهنده ازو ** نیم حبه زر ندید و نه تسو
Except that old man none of those who begged (aloud) saw half a mite or a single farthing of his money.
نوبت روز فقیهان ناگهان ** یک فقیه از حرص آمد در فغان
On the day when it was the turn of the jurists (to receive alms), a certain jurist, (impelled) by cupidity, suddenly began to whine.
کرد زاری‌ها بسی چاره نبود ** گفت هر نوعی نبودش هیچ سود
He made many piteous appeals, but there was no help (for him); he uttered every kind (of entreaty), but it availed him naught.
روز دیگر با رگو پیچید پا ** ناکس اندر صف قوم مبتلا 3820
Next day he wrapped his leg in rags (and stood) in the row of the sufferers (from illness), hanging his head.
تخته‌ها بر ساق بست از چپ و راست ** تا گمان آید که او اشکسته‌پاست
He tied splints on his shank, left and right, in order that it might be supposed that his leg was broken.
دیدش و بشناختش چیزی نداد ** روز دیگر رو بپوشید از لباد
He (the Sadr) saw and recognised him and did not give him anything. Next day he covered his face with a rain-cloak,
هم بدانستش ندادش آن عزیز ** از گناه و جرم گفتن هیچ چیز
(But) the noble lord knew him still and gave him nothing because of the sin and crime (which he had committed) by speaking.
چونک عاجز شد ز صد گونه مکید ** چون زنان او چادری بر سر کشید
When he had failed in a hundred sorts of trickery, he drew a chádar over his head, like women,
در میان بیوگان رفت و نشست ** سر فرو افکند و پنهان کرد دست 3825
And went and sat down amongst the widows, and let his head droop and concealed his hands.
هم شناسیدش ندادش صدقه‌ای ** در دلش آمد ز حرمان حرقه‌ای
Still he (the Sadr) recognised him and did not give him any alms: on account of the disappointment a (feeling of) burning grief came into his heart.
رفت او پیش کفن‌خواهی پگاه ** که بپیچم در نمد نه پیش راه
He went early in the morning to a purveyor of grave-clothes, saying, “Wrap me in a felt (shroud) and lay me out on the road.
هیچ مگشا لب نشین و می‌نگر ** تا کند صدر جهان اینجا گذر
Do not open thy lips at all, (but) sit down and look on till the Sadr-i Jahán passes here.
بوک بیند مرده پندار به ظن ** زر در اندازد پی وجه کفن
Maybe he will see (me) and suppose that I am dead and drop some money to cover the cost of the shroud.
هر چه بدهد نیم آن بدهم به تو ** هم‌چنان کرد آن فقیر صله‌جو 3830
I will pay thee half of whatever he may give.” The poor man, desiring the (expected) present, did just as he was told.
در نمد پیچید و بر راهش نهاد ** معبر صدر جهان آنجا فتاد
He wrapped him in the felt and laid him out on the road. The Sadr-i Jahán happened to pass that way
زر در اندازید بر روی نمد ** دست بیرون کرد از تعجیل خود
And dropped some gold on the felt (shroud). He (the jurist) put forth his hand in his haste (and fear)
تا نگیرد آن کفن‌خواه آن صله ** تا نهان نکند ازو آن ده‌دله
Lest the purveyor of the grave-clothes should seize the gift of money and lest that perfidious rascal should hide it from him.
مرده از زیر نمد بر کرد دست ** سر برون آمد پی دستش ز پست
The dead man raised his hand from beneath the felt (shroud), and, following his hand, his head (too) came forth from below.
گفت با صدر جهان چون بستدم ** ای ببسته بر من ابواب کرم 3835
He said to the Sadr-i Jahán, “(See) how I have received (it), O thou who didst shut the doors of generosity against me!”
گفت لیکن تا نمردی ای عنود ** از جناب من نبردی هیچ جود
He (the Sadr) replied, “(Yes), but until you died, O obstinate man, you got no bounty from me.”
سر موتوا قبل موت این بود ** کز پس مردن غنیمت‌ها رسد
The mystery of “Die before death” is this, that the prizes come after dying (and not before).
غیر مردن هیچ فرهنگی دگر ** در نگیرد با خدای ای حیله‌گر
Except dying, no other skill avails with God, O artful schemer.
یک عنایت به ز صد گون اجتهاد ** جهد را خوفست از صد گون فساد
One (Divine) favour is better than a hundred kinds of (personal) effort: (such) exertion is in danger from a hundred kinds of mischief.
وآن عنایت هست موقوف ممات ** تجربه کردند این ره را ثقات 3840
And the (Divine) favour depends on dying: the trustworthy (authorities) have put this way (doctrine) to the test.
بلک مرگش بی‌عنایت نیز نیست ** بی‌عنایت هان و هان جایی مه‌ایست
Nay, not even his (the mystic's) death is (possible) without the (Divine) favour: hark, hark, do not tarry anywhere without the (Divine) favour!