How the (Inspector’s) bailiff sought subscriptions

How the (Inspector’s) bailiff sought subscriptions

How the (Inspector’s) bailiff sought subscriptions in all parts of the city of Tabríz, and how (only) a small amount was collected, and how the poor stranger went to visit the Inspector’s tomb and related this (pitiful) tale on his grave by the method of concentrating the mind on prayer (for his help), etc. توزیع کردن پای‌مرد در جمله‌ی شهر تبریز و جمع شدن اندک چیز و رفتن آن غریب به تربت محتسب به زیارت و این قصه را بر سر گور او گفتن به طریق نوحه الی آخره

واقعه‌ی آن وام او مشهور شد پای مرد از درد او رنجور شد
The calamity of his debts became notorious, and the bailiff was distressed by his grief.
از پی توزیع گرد شهر گشت از طمع می‌گفت هر جا سرگذشت
He (the bailiff) went round the city to collect subscriptions and everywhere, in hope (of exciting compassion), he told all that had happened;
هیچ ناورد از ره کدیه به دست غیر صد دینار آن کدیه‌پرست
(But) that devoted beggar obtained by means of begging no more than a hundred dinars.
پای مرد آمد بدو دستش گرفت شد بگور آن کریم بس شگفت
(Then) the bailiff came to him and took his hand and went (with him) to (visit) the grave of that very wonderful generous man.
گفت چون توفیق یابد بنده‌ای که کند مهمانی فرخنده‌ای
He said, “When a servant (of God) gains the Divine favour so that he entertains a fortunate man,
مال خود ایثار راه او کند جاه خود ایثار جاه او کند
And gives up his own wealth for his sake and sacrifices his own dignity for the sake of (conferring) dignity on him,
شکر او شکر خدا باشد یقین چون به احسان کرد توفیقش قرین
Gratitude to him (the benefactor) is certainly (the same as) gratitude to God, since (it was) the Divine favour (that) caused him to show beneficence.
ترک شکرش ترک شکر حق بود حق او لا شک به حق ملحق بود
To be ungrateful to him is to be ungrateful to God: beyond doubt his right (to gratitude) is consequent on (that of) God.
شکر می‌کن مر خدا را در نعم نیز می‌کن شکر و ذکر خواجه هم
Always give thanks to God for His bounties, and always give thanks and praise to the Khwája (your benefactor) too.
رحمت مادر اگر چه از خداست خدمت او هم فریضه‌ست و سزاست
Though a mother’s tenderness is (derived) from God, (yet) ’tis a sacred duty and a worthy task to serve her.
زین سبب فرمود حق صلوا علیه که محمد بود محتال الیه
For this reason God hath said, ‘Do ye bless him (the Prophet),’ for Mohammed was one to whom (the attributes of Divine Providence) were transferred.
در قیامت بنده را گوید خدا هین چه کردی آنچ دادم من ترا
At the Resurrection God will say to His servant, ‘Hark, what have you done with that which I bestowed on you?’
گوید ای رب شکر تو کردم به جان چون ز تو بود اصل آن روزی و نان
He will reply, ‘O Lord, I gave thanks to Thee with (all) my soul, since the source of my daily provision and bread was in Thee.’
گویدش حق نه نکردی شکر من چون نکردی شکر آن اکرام‌فن
(Then) God will say to him, ‘Nay, you did not give thanks to Me, inasmuch as you did not give thanks to him who made a practice of generosity.
بر کریمی کرده‌ای ظلم و ستم نه ز دست او رسیدت نعمتم
You have done wrong and injustice to a generous man: did not My bounty come to you by his hand?’”
چون به گور آن ولی‌نعمت رسید گشت گریان زار و آمد در نشید
When he (the debtor) arrived at the tomb of his benefactor, he began to weep bitterly and broke into loud lamentation.
گفت ای پشت و پناه هر نبیل مرتجی و غوث ابناء السبیل
He said, “O thou who wert the support and refuge of every noble (righteous) man and the hope and helper of wayfarers,
ای غم ارزاق ما بر خاطرت ای چو رزق عام احسان و برت
O thou on whose heart the care for our means of livelihood (lay constantly), O thou whose beneficence and charity were (like) the universal provision of sustenance,
ای فقیران را عشیره و والدین در خراج و خرج و در ایفاء دین
O thou who wert (as) kinsfolk and parents to the poor in (paying) their taxes and expenses and in discharging their debts,
ای چو بحر از بهر نزدیکان گهر داده و تحفه سوی دوران مطر
O thou who, like the sea, gavest pearls for those near (to thee) and (didst send) rain as a gift to those afar,
پشت ما گرم از تو بود ای آفتاب رونق هر قصر و گنج هر خراب
Our backs were warmed by thee, O sun (who wert) the splendour in every palace and the treasure in every ruin.
ای در ابرویت ندیده کس گره ای چو میکائیل راد و رزق‌ده
O thou in whose eyebrow none ever saw knots (wrinkles), O thou (who wert) generous and bountiful as (the archangel) Michael,
ای دلت پیوسته با دریای غیب ای به قاف مکرمت عنقای غیب
O thou whose heart was connected with the Sea of the Unseen, O thou who wert the invisible ‘Anqá on the Qáf (mountain) of munificence,
یاد ناورده که از مالم چه رفت سقف قصد همتت هرگز نکفت
Who never tookest thought how much of thy wealth had gone, and the roof of the azimuth (amplitude) of thy magnanimity was never cloven,
ای من و صد هم‌چو من در ماه و سال مر ترا چون نسل تو گشته عیال
O thou to whom in (every) month and year I and a hundred like me had become a family (tenderly cared for) like thine own children,
نقد ما و جنس ما و رخت ما نام ما و فخر ما و بخت ما
Thou wert our ready money and our movables and our furniture, our fame and our glory and our fortune.
تو نمردی ناز و بخت ما بمرد عیش ما و رزق مستوفی بمرد
Thou art not dead; (but) our luxury and fortune are dead, our happy life is dead and the sustenance that was provided in full measure.
واحد کالالف در رزم و کرم صد چو حاتم گاه ایثار نعم
(Thou wert) a single person like (equivalent to) a thousand in warfare and in generosity; (thou wert) as a hundred Hátims in the hour of lavishing bounties unselfishly.
حاتم ار مرده به مرده می‌دهد گردگان‌های شمرده می‌دهد
If Hátim bestows dead (worldly goods) on the (spiritually) dead (worldlings), he (is like one who) bestows a certain number of walnuts (on children).
تو حیاتی می‌دهی در هر نفس کز نفیسی می‌نگنجد در نفس
Thou at every moment art bestowing a life that, because of its preciousness, cannot be contained in breath (words).
تو حیاتی می‌دهی بس پایدار نقد زر بی‌کساد و بی‌شمار
Thou art bestowing a life exceedingly enduring, real gold coin exempt from depreciation and beyond count.
وارثی نا بوده یک خوی ترا ای فلک سجده کنان کوی ترا
There exists no heir (even) to one (noble) disposition of thine, O thou to whose abode Heaven is bowing in worship.
خلق را از گرگ غم لطفت شبان چون کلیم الله شبان مهربان
Thy grace is the shepherd of all who have been created, (guarding them) from the wolf of pain a loving shepherd like God’s Kalím (Moses).”
گوسفندی از کلیم الله گریخت پای موسی آبله شد نعل ریخت
One sheep fled from God’s Kalím: the feet of Moses were blistered (in following it) and his shoes dropped off.
در پی او تا به شب در جست و جو وان رمه غایب شده از چشم او
(He continued) searching after it till nightfall, and (meanwhile) the flock had vanished from his sight.
گوسفند از ماندگی شد سست و ماند پس کلیم الله گرد از وی فشاند
The (lost) sheep was enfeebled and exhausted by fatigue: then God’s Kalím shook the dust off it,
کف همی‌مالید بر پشت و سرش می‌نواخت از مهر هم‌چون مادرش
And stroked its back and head with his hand, fondling it lovingly like a mother.
نیم ذره طیرگی و خشم نی غیر مهر و رحم و آب چشم نی
Not (even) half a mite of irritation and anger, nothing but love and pity and tears!
گفت گیرم بر منت رحمی نبود طبع تو بر خود چرا استم نمود
He said (to the sheep), “I grant you (naturally) had no pity on me, (but) why did your nature show (such) cruelty to itself?”
با ملایک گفت یزدان آن زمان که نبوت را نمی‌زیبد فلان
At that moment God said to the angels, “So-and-so is suitable for prophethood.”
مصطفی فرمود خود که هر نبی کرد چوپانیش برنا یا صبی
Mustafá (Mohammed) himself has said that every prophet herded sheep as a young man or boy,
بی‌شبانی کردن و آن امتحان حق ندادش پیشوایی جهان
(And that) without his having been a shepherd and (having undergone) that trial, God did not bestow on him the leadership of the world.
گفت سایل هم تو نیز ای پهلوان گفت من هم بوده‌ام دهری شبان
A questioner said, “Even thou, O man of might?” “I too,” he replied, “was a shepherd for a long while.”
تا شود پیدا وقار و صبرشان کردشان پیش از نبوت حق شبان
In order that their (the prophets’) calmness and fortitude should be displayed, God made them shepherds before (investing them with) prophethood.
هر امیری کو شبانی بشر آن‌چنان آرد که باشد متمر
Every prince who performs the task of shepherding mankind in such wise that he obeys the Commandments (of God),
حلم موسی‌وار اندر رعی خود او به جا آرد به تدبیر و خرد
(And) in tending them with foresight and understanding shows a forbearance like that of Moses,
لاجرم حقش دهد چوپانیی بر فراز چرخ مه روحانیی
Inevitably God will bestow on him a spiritual shepherd’s office (exalted) above the sphere of the moon,
آنچنان که انبیا را زین رعا بر کشید و داد رعی اصفیا
Even as He raised the prophets from this herding (of sheep) and gave them the task of tending the righteous.
خواجه باری تو درین چوپانیت کردی آنچ کور گردد شانیت
“Thou, in short, O Khwája, hast performed in thy shepherding (of the poor) that which causes him that hates thee to become blind (utterly confounded).
دانم آنجا در مکافات ایزدت سروری جاودانه بخشدت
I know that God will give thee yonder an everlasting sovereignty in compensation.
بر امید کف چون دریای تو بر وظیفه دادن و ایفای تو
In hope of thy (open) hand as (bountiful as) the ocean and (in reliance) upon thy giving (me) a stipend and discharging (my obligations) in full,
وام کردم نه هزار از زر گزاف تو کجایی تا شود این درد صاف
I recklessly incurred debts (amounting to) nine thousand pieces of gold: where art thou, that these dregs may become clear?
تو کجایی تا که خندان چون چمن گویی بستان آن و ده چندان ز من
Where art thou, that laughing like the (verdant) garden thou mayst say, ‘Receive that (sum) and ten times as much from me’?
تو کجایی تا مرا خندان کنی لطف و احسان چون خداوندان کنی
Where art thou, that thou mayst make me laughing (flourishing) and show favour and beneficence as lords (are wont to do)?
تو کجایی تا بری در مخزنم تا کنی از وام و فاقه آمنم
Where art thou, that thou mayst take me into thy treasury and make me secure from debt and poverty?
من همی‌گویم بس و تو مفضلم گفته کین هم گیر از بهر دلم
(Whilst) I am saying continually, ‘Enough!’ and thou, my bounteous friend, replying, ‘Accept this too for my heart’s sake.’
چون همی‌گنجد جهانی زیر طین چون بگنجد آسمانی در زمین
How can a world (microcosm) be contained under the clay (of the body)? How should a Heaven be contained in the earth?
حاش لله تو برونی زین جهان هم به وقت زندگی هم این زمان
God forfend! Thou art beyond this world both in thy lifetime and at the present hour.
در هوای غیب مرغی می‌پرد سایه‌ی او بر زمینی می‌زند
A bird is flying in the atmosphere of the Unseen: its shadow falls on a piece of earth.
جسم سایه‌ی سایه‌ی سایه‌ی دلست جسم کی اندر خور پایه‌ی دلست
The body is the shadow of the shadow of the shadow of the heart: how is the body worthy of the (lofty) rank of the heart?
مرد خفته روح او چون آفتاب در فلک تابان و تن در جامه خواب
A man lies asleep: his spirit is shining in Heaven, like the sun, while his body is in bed.
جان نهان اندر خلا هم‌چون سجاف تن تقلب می‌کند زیر لحاف
His spirit is hidden in the Void, like the fringe (sewn inside a garment): his body is turning to and fro beneath the coverlet.
روح چون من امر ربی مختفیست هر مثالی که بگویم منتفیست
Since the spirit, being from the command of my Lord, is invisible, every similitude that I may utter (concerning it) is denying (the truth of the description).
ای عجب کو لعل شکربار تو وان جوابات خوش و اسرار تو
Oh, where, I wonder, is thy sugar-shedding ruby (lip) and those sweet replies and mysteries of thine?
ای عجب کو آن عقیق قندخا آن کلید قفل مشکل‌های ما
Oh, where, I wonder, is that candy-chewing cornelian (lip), the key to the lock of our perplexities?
ای عجب کو آن دم چون ذوالفقار آنک کردی عقل‌ها را بی‌قرار
Oh, where, I wonder, is that breath (keen) as Dhu ’l-faqár, that used to make our understandings distraught?
چند هم‌چون فاخته کاشانه‌جو کو و کو و کو و کو و کو و کو
How long, like a ringdove seeking her nest, (shall I cry) ‘where (kú) and where and where and where and where and where?’
کو همان‌جا که صفات رحمتست قدرتست و نزهتست و فطنتست
Where (is he now)? In the place where are the Attributes of (Divine) Mercy, and (the Divine) Power and Transcendence, and (celestial) Intelligence.
کو همان‌جا که دل و اندیشه‌اش دایم آن‌جا بد چو شیر و بیشه‌اش
Where (is he now)? In the same place where his heart and thought always dwelt, like the lion in his jungle.
کو همان‌جا که امید مرد و زن می‌رود در وقت اندوه و حزن
Where (is he now)? In that place whither the hope of (every) man and woman turns in the hour of anguish and sorrow.
کو همان‌جا که به وقت علتی چشم پرد بر امید صحتی
Where (is he now)? In the place to which in time of illness the eye takes wing in hope of (regaining) health.
آن طرف که بهر دفع زشتیی باد جویی بهر کشت و کشتیی
In that quarter where, in order to avert a calamity, you seek wind for (winnowing) the corn or (speeding) a ship (on its way);
آن طرف که دل اشارت می‌کند چون زبان یا هو عبارت می‌کند
In that quarter which is signified by the heart when the tongue utters the expression ‘Yá Hú.’
او مع‌الله است بی کو کو همی کاش جولاهانه ماکو گفتمی
He is always with God (and) beyond ‘where? where?’ (kú, kú). Would that like weavers I might have said má kú!
عقل ما کو تا ببیند غرب و شرق روح‌ها را می‌زند صد گونه برق
Where is our reason, that in West and East (i.e. in the world of spatial relations) it should (be able to) perceive a hundred kinds of splendour flashing on the spirits (of the elect)?
جزر و مدش بد به بحری در زبد منتهی شد جزر و باقی ماند مد
His (the Khwája’s) ebb and flow was caused by a (great) foaming Sea: (now) the ebb has ceased and (only) the flow remains.
نه هزارم وام و من بی دست‌رس هست صد دینار ازین توزیع و بس
I am nine thousand (dinars) in debt and have no resources: there are (only) a hundred dinars, (resulting) from this subscription.
حق کشیدت ماندم در کش‌مکش می‌روم نومید ای خاک تو خوش
God hath withdrawn thee (from this world) and I am left in agony: I am going (hence) in despair, O thou whose dust is sweet!
همتی می‌دار در پر حسرتت ای همایون روی و دست و همتت
Keep in thy mind a prayer for thy grief-stricken (mourner), O thou whose face and hands and prayers are auspicious.
آمدم بر چشمه و اصل عیون یافتم در وی به جای آب خون
I come to the spring and the source of (all) fountains: I find in it instead of water blood. 
چرخ آن چرخست آن مهتاب نیست جوی آن جویست آب آن آب نیست
The sky is the same sky, (but) ’tis not the same moonlight: the river is the same river, (but) the water is not the same water.
محسنان هستند کو آن مستطاب اختران هستند کو آن آفتاب
There are benefactors, (but) where is that one who was found (by all) to be (supremely) good? There are stars, (but) where is that sun?
تو شدی سوی خدا ای محترم پس به سوی حق روم من نیز هم
Thou hast gone unto God, O venerated man: I too, therefore, will go unto God.”
مجمع و پای علم ماوی القرون هست حق کل لدینا محضرون
God is the assembly-place where the generations (of mankind) are mustered under His banner: all are brought before Us.
نقش‌ها گر بی‌خبر گر با خبر در کف نقاش باشد محتصر
The pictures (phenomenal forms), whether unconscious or conscious (of it), are (always) present in the hand of the Painter.
دم به دم در صفحه‌ی اندیشه‌شان ثبت و محوی می‌کند آن بی‌نشان
Moment by moment that traceless One is setting down (what He will) on the page of their thought and (then) obliterating it.
خشم می‌آرد رضا را می‌برد بخل می‌آرد سخا را می‌برد
He is putting anger (there) and taking acquiescence away: He is putting stinginess (there) and taking generosity away.
نیم لحظه مدرکاتم شام و غدو هیچ خالی نیست زین اثبات و محو
Never for (even) half a wink at eve or morn are my ideas exempt from this (process of) imprinting (on the mind) and obliterating.
کوزه‌گر با کوزه باشد کارساز کوزه از خود کی شود پهن و دراز
The potter works at the pot to fashion it: how should the pot become broad and long of itself?
چوب در دست دروگر معتکف ورنه چون گردد بریده و متلف
The wood is kept constantly in the carpenter’s hand: else how should it be hewn and put into right shape?
جامه اندر دست خیاطی بود ورنه از خود چون بدوزد یا درد
The garment (while being made) is in the hands of a tailor: else how should it sew and cut of itself?
مشک با سقا بود ای منتهی ورنه از خود چون شود پر یا تهی
The water-skin is with the water-carrier, O adept: else how should it become full or empty by itself?
هر دمی پر می‌شوی تی می‌شوی پس بدانک در کف صنع ویی
You are being filled and emptied at every moment: know, then, that you are in the hand of His working.
چشم‌بند از چشم روزی کی رود صنع از صانع چه سان شیدا شود
On the Day when the eye-bandage falls from the eye, how madly will the work be enamoured of the Worker!
چشم‌داری تو به چشم خود نگر منگر از چشم سفیهی بی‌خبر
(If) you have an eye, look with your own eye: do not look through the eye of an ignorant fool.
گوش داری تو به گوش خود شنو گوش گولان را چرا باشی گرو
(If) you have an ear, hearken with your own ear: why be dependent on the ears of blockheads?
بی ز تقلیدی نظر را پیشه کن هم برای عقل خود اندیشه کن
Make a practice of seeing (for yourself) without blindly following any authority: think in accordance with the view of your own reason.


 

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