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
Whoever is (born) of adultery and (is one) of the adulterous will think this concerning the men of God.
هر که باشد از زنا و زانیان ** این برد ظن در حق ربانیان
Any one whose head is made giddy by (his own) gyrations sees the house turning round like himself.
هر که بر گردد سرش از چرخها ** همچو خود گردنده بیند خانه را
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.
آن چه گفت آن باغبان بو الفضول ** حال او بد، دور از اولاد رسول
If he had not been the issue of apostates, how should he have spoken thus as regards (the Prophet's) House?
گر نبودی او نتیجه مرتدان ** کی چنین گفتی برای خاندان
He used spells (guileful words), and the jurist hearkened to them. (Then) that insolent bully went after him (the Sharíf).2200
خواند افسونها شنید آن را فقیه ** در پیش رفت آن ستمکار سفیه
He said, “O ass, who invited you into this orchard? Has robbery been left to you as an inheritance by the Prophet?
گفت ای خر اندر این باغت که خواند ** دزدی از پیغمبرت میراث ماند
The lion's cub resembles him (the lion): in what do you resemble the Prophet? Tell (me that)!”
شیر را بچه همیماند بدو ** تو به پیغمبر به چه مانی بگو
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).
با شریف آن کرد مرد ملتجی ** که کند با آل یاسین خارجی
(I marvel) what hatred devils and ghouls like Yazíd and Shimr always have towards the Prophet's Family.
تا چه کین دارند دایم دیو و غول ** چون یزید و شمر با آل رسول
The Sharíf was devastated by the blows of that ruffian. He said to the jurist, “W have jumped out of the water.2205
شد شریف از زخم آن ظالم خراب ** با فقیه او گفت ما جستیم از آب
Do thou stand fast, now that thou art left alone and deprived (of our support). Be as a drum, suffer blows on the belly!
پای دار اکنون که ماندی فرد و کم ** چون دهل شو زخم میخور بر شکم
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.”
گر شریف و لایق و هم دم نیام ** از چنین ظالم تو را من کم نیام
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?
شد از او فارغ بیامد کای فقیه ** چه فقیهی ای تو ننگ هر سفیه
Is it your legal opinion, O convicted thief, that you may come (into my orchard) without asking leave?
فتویات این است ای ببریده دست ** کاندر آیی و نگویی امر هست
Have you read such a license in the Wasít, or has this question been (so decided) in the Muhít?”2210
این چنین رخصت بخواندی در وسیط ** یا بدست این مسئله اندر محیط
“You are right,” he replied; “beat (me): you have got the upper hand. This is the fit penalty for him that parts from friends.”
گفت حق استت بزن دستت رسید ** این سزای آن که از یاران برید
Returning to the story of the sick man and the visit paid (to him) by the Prophet, God bless him and grant him peace!
رجعت به قصه مریض و عیادت پیغامبر علیه السلام
This visiting of the sick is for the sake of this (spiritual) attachments, and this attachment is pregnant with a hundred lovingkindnesses.
این عیادت از برای این صله است ** وین صله از صد محبت حامله است
The peerless Prophet went to visit the sick man; he found that Companion at the last gasp.
در عیادت شد رسول بیندید ** آن صحابی را به حال نزع دید
When you become far from the presence of the saints, you have in reality become far from God.
چون شوی دور از حضور اولیا ** در حقیقت گشتهای دور از خدا
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?2215
چون نتیجه هجر همراهان غم است ** کی فراق روی شاهان ز آن کم است
Hasten every moment to seek the shadow (protection) of (those) kings, that by means of that shadow you may become superior to the sun.
سایه شاهان طلب هر دم شتاب ** تا شوی ز آن سایه بهتر ز آفتاب
If you have a journey (to make), go with this intention; and if it be (that you stay) at home, neglect not this.
گر سفر داری بدین نیت برو ** ور حضر باشد از این غافل مشو
How a certain Shaykh said to Báyazíd, “I am the Ka‘ba: perform a circumambulation round me.”
گفتن شیخی بایزید را که کعبه منم گرد من طوافی میکن
Báyazíd, the Shaykh of the community, was hurrying to Mecca for the greater pilgrimage (hajj) and the lesser (‘umra).
سوی مکه شیخ امت بایزید ** از برای حج و عمره میدوید
In every city to which he went he would at first make search after the venerable (saints).
او به هر شهری که رفتی از نخست ** مر عزیزان را بکردی باز جست
He would roam about, asking, “Who is there in the city that is relying on (spiritual) insight?”2220
گرد میگشتی که اندر شهر کیست ** کاو بر ارکان بصیرت متکیاست
God has said, “Whithersoever thou goest in thy travels, thou must first seek after a (holy) man.”
گفت حق اندر سفر هر جا روی ** باید اول طالب مردی شوی
Go in quest of a treasure, for (worldly) profit and loss come second: regard them as the branch (not as the root).
قصد گنجی کن که این سود و زیان ** در تبع آید تو آن را فرع دان