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
Whoever sows is in quest of wheat; the chaff comes to him indeed, (but only) secondarily.
هر که کارد قصد گندم باشدش ** کاه خود اندر تبع میآیدش
If you sow chaff, no wheat will come up: seek a man, seek a man, a man!
که بکاری بر نیاید گندمی ** مردمی جو مردمی جو مردمی
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.2225
قصد کعبه کن چو وقت حج بود ** چون که رفتی مکه هم دیده شود
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.
قصد در معراج دید دوست بود ** در تبع عرش و ملایک هم نمود
Story.
حکایت
A novice one day built a new house; the Pír came (and) saw his house.
خانهی نو ساخت روزی نو مرید ** پیر آمد خانهی او را بدید
The Shaykh said to his new disciple—he put to the test him that had good thoughts—
گفت شیخ آن نو مرید خویش را ** امتحان کرد آن نکو اندیش را
“Wherefore hast thou made a window, O comrade?” Said he, “In order that light may come in by this way.”
روزن از بهر چه کردی ای رفیق ** گفت تا نور اندر آید زین طریق
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.”2230
گفت آن فرع است این باید نیاز ** تا از این ره بشنوی بانگ نماز
Báyazíd, on his journey (to the Ka‘ba), sought much to find some one that was the Khizr of his time.
بایزید اندر سفر جستی بسی ** تا بیابد خضر وقت خود کسی
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;
دید پیری با قدی همچون هلال ** دید در وی فر و گفتار رجال
His eyes sightless, and his heart (illumined) as the sun: like an elephant dreaming of Hindustán.
دیده نابینا و دل چون آفتاب ** همچو پیلی دیده هندستان به خواب
With closed eyes, asleep, he beholds a hundred delights; when he opens (his eyes), he sees not those (delights)—oh, (’tis) wonderful!
چشم بسته خفته بیند صد طرب ** چون گشاید آن نبیند ای عجب
Many a wonder is made manifest in sleep: in sleep the heart becomes a window.2235