Rumi's Masnavi - Deem it, then, incumbent (on you) to attach yourselves to the friends of the Way, whosoever it may be, and whether (he be) footman or rider.

Deem it, then, incumbent (on you) to attach yourselves to the friends of the Way, whosoever it may be, and whether (he be) footman or rider.

پس صله یاران ره لازم شمار ** هر که باشد گر پیاده گر سوار

And if he be a foe (to you), still this kindness is good, for by kindness many a foe hath been made a friend;

ور عدو باشد همین احسان نکوست ** که به احسان بس عدو گشته است دوست‏

And though he do not become a friend, his enmity is lessened, because kindness becomes the balm for enmity.

ور نگردد دوست کینش کم شود ** ز آن که احسان کینه را مرهم شود

There are many profits besides these, but I am afraid of being tedious, good friend.

بس فواید هست غیر این و لیک ** از درازی خایفم ای یار نیک‏

The gist (of the matter) is this: be the friend of the whole community (of Súfís): like the idol-maker, carve a friend out of the stone, 2150

حاصل این آمد که یار جمع باش ** هم چو بتگر از حجر یاری تراش‏

Because the throng and multitude of a caravan will break the backs and spears of the highwaymen.

ز آن که انبوهی و جمع کاروان ** ره زنان را بشکند پشت و سنان‏

Inasmuch as you have not the heart's two eyes, O contumacious man, so that you cannot distinguish firewood from aloes-wood,

چون دو چشم دل نداری ای عنود ** که نمی‏دانی تو هیزم را ز عود

(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.

چون که گنجی هست در عالم مرنج ** هیچ ویران را مدان خالی ز گنج‏

Betake yourself to every dervish at random, and when you find the mark (of the true saint), frequent (him) assiduously.

قصد هر درویش می‏کن از گزاف ** چون نشان یابی بجد می‏کن طواف‏

As the inward-seeing eye was not (granted) to you, think always (that) the treasure (may be) in everybody. 2155

چون تو را آن چشم باطن بین نبود ** گنج می‏پندار اندر هر وجود

How the high God revealed to Moses, on whom be peace, (the words), “Wherefore didst not thou visit Me in sickness?”

وحی کردن حق تعالی به موسی علیه السلام که چرا به عیادت من نیامدی‏

To Moses there came from God this reproach: “O thou who hast seen the rising of the moon from thy bosom,

آمد از حق سوی موسی این عتاب ** کای طلوع ماه دیده تو ز جیب‏

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.”

مشرقت کردم ز نور ایزدی ** من حقم رنجور گشتم نامدی‏

Moses said, “O Thou transcendent in Thy glory, Thou art clear of loss (defect). What mystery is this? Explain this, O Lord!”

گفت سبحانا تو پاکی از زیان ** این چه رمز است این بکن یا رب بیان‏

God said unto him again, “Wherefore in My sickness didst not thou kindly ask after Me?”

باز فرمودش که در رنجوریم ** چون نپرسیدی تو از روی کرم‏

He answered, “O Lord, Thou hast no imperfection. (My) understanding is lost: unfold (the meaning of) these words.” 2160

گفت یا رب نیست نقصانی تو را ** عقل گم شد این سخن را بر گشا

God said, “Yea; a favourite and chosen slave (of Mine) fell sick. I am he. Consider well!

گفت آری بنده خاص گزین ** گشت رنجور او منم نیکو ببین‏

His excusability (infirmity) is My excusability, his sickness is My sickness.”

هست معذوریش معذوری من ** هست رنجوریش رنجوری من‏

Whoever wishes to sit with God, let him sit in the presence of the saints.

هر که خواهد همنشینی خدا ** تا نشیند در حضور اولیا

If you are broken off (divided) from the presence of the saints, you are in perdition, because you are a part without the whole.

از حضور اولیا گر بسکلی ** تو هلاکی ز آن که جزوی بی‏کلی‏

Whomsoever the Devil cuts off from the noble (saints), he finds him without any one (to help him), and he devours his head. 2165

هر که را دیو از کریمان وابرد ** بی‏کسش یابد سرش را او خورد

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.

یک بدست از جمع رفتن یک زمان ** مکر دیو است بشنو و نیکو بدان‏

How the gardener isolated the Súfí, the jurist, and the descendant of ‘Alí from one another.

تنها کردن باغبان صوفی و فقیه و علوی را از همدیگر

A gardener, when he looked into the orchard, saw three men in his orchard, as (though they were) thieves:

باغبانی چون نظر در باغ کرد ** دید چون دزدان به باغ خود سه مرد

A jurist and a Sharíf and a Súfí: each one an impudent, knavish and perfidious rogue.

یک فقیه و یک شریف و صوفیی ** هر یکی شوخی بدی لایوفیی‏

He said, “I have a hundred arguments against these fellows, but they are united, and a united party is (a source of) strength.

گفت با اینها مرا صد حجت است ** لیک جمع‏اند و جماعت قوت است‏

I cannot cope singly with three persons, so first I will sunder them from one another. 2170

بر نیایم یک تنه با سه نفر ** پس ببرمشان نخست از همدگر

I will cause each one to set out in a (different) direction, and when each is alone, I will tear out his moustache.”

هر یکی را من به سویی افکنم ** چون که تنها شد سبیلش بر کنم‏

He employed a ruse and got the Súfí away, that he might poison (the minds of) his friends against him.

حیله کرد و کرد صوفی را به راه ** تا کند یارانش را با او تباه‏

He said to the Súfí, “Go to the house and fetch a rug for these companions (of yours).”

گفت صوفی را برو سوی وثاق ** یک گلیم آور برای این رفاق‏

(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.

رفت صوفی گفت خلوت با دو یار ** تو فقیهی وین شریف نامدار

’Tis according to thy legal decision that we eat a loaf (of bread): ’tis by the wings of thy knowledge that we fly. 2175

ما به فتوی تو نانی می‏خوریم ** ما به پر دانش تو می‏پریم‏

And this other is our prince and sovereign: he is a Sayyid, he is of the House of Mustafá (Mohammed).

وین دگر شه زاده و سلطان ماست ** سید است از خاندان مصطفاست‏

Who is this gluttonous vile Súfí, that he should associate with kings like you?

کیست آن صوفی شکم خوار خسیس ** تا بود با چون شما شاهان جلیس‏

When he comes (back), drive him away and take possession of my orchard and field for a week.

چون بیاید مر و را پنبه کنید ** هفته‏ای بر باغ و راغ من زنید

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.”

باغ چه بود جان من آن شماست ** ای شما بوده مرا چون چشم راست‏

He made evil suggestions and beguiled them. Ah, one must not patiently suffer the loss of friends. 2180

وسوسه کرد و مر ایشان را فریفت ** آه کز یاران نمی‏باید شکیفت‏

When they had turned the Súfí away and he was gone, the enemy went after him with a stout cudgel.

چون به ره کردند صوفی را و رفت ** خصم شد اندر پیش با چوب زفت‏

“O dog,” he cried, “is it Súfism that of a sudden you come into my orchard in spite (of me)?

گفت ای سگ صوفیی باشد که تیز ** اندر آیی باغ ما تو از ستیز

Did Junayd or Báyazíd direct you to behave in this way? From what Shaykh and Pír did this (instruction) reach you?”

این جنیدت ره نمود و بایزید ** از کدامین شیخ و پیرت این رسید

He beat the Súfí when he found him alone; he half killed him and cracked his head.

کوفت صوفی را چو تنها یافتش ** نیم کشتش کرد و سر بشکافتش‏

Said the Súfí, “Mine is over, but O comrades, take good care of yourselves! 2185

گفت صوفی آن من بگذشت لیک ** ای رفیقان پاس خود دارید نیک‏

Ye regarded me as an alien. Look out! I am not more alien than this scoundrel.

مر مرا اغیار دانستید هان ** نیستم اغیارتر زین قلتبان‏

That (cup) which I have drunk must be drunk by you, and such a draught as this is the due of every cad.”

این چه من خوردم شما را خوردنی است ** وین چنین شربت جزای هر دنی است‏

This world is (like) the mountain, and (all) thy words come back to thee from the echo.

این جهان کوه است و گفت‏وگوی تو ** از صدا هم باز آید سوی تو

After the gardener had finished with the Súfí, he invented a pretext of the same kind as the former,

چون ز صوفی گشت فارغ باغبان ** یک بهانه کرد ز آن پس جنس آن‏

Saying, “O my Sharíf, go to the house, for I have baked (some) thin cakes of bread for breakfast. 2190

کای شریف من برو سوی وثاق ** که ز بهر چاشت پختم من رقاق‏

At the house-door tell Qaymáz to fetch those cakes and the goose.”

بر در خانه بگو قیماز را ** تا بیارد آن رقاق و قاز را

Having sent him off, he said (to the other), “O keen-sighted one, thou art a jurist; this is manifest and sure.

چون به ره کردش بگفت ای تیز بین ** تو فقیهی ظاهر است این و یقین‏

(But) he (thy friend) a Sharíf! ’Tis an absurd claim he is making. Who knows who committed adultery with his mother?

او شریفی می‏کند دعوی سرد ** مادر او را که داند تا که کرد

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)?

بر زن و بر فعل زن دل می‏نهید ** عقل ناقص و آن گهانی اعتماد

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).” 2195

خویشتن را بر علی و بر نبی ** بسته است اندر زمانه بس غبی‏