Story of the people of Zarwán

Story of the people of Zarwán and their envy of the poor. “Our father,” they said, “from (foolish) sympathy used to give the poor the most part of the produce of his orchard.” When it was grapes, he would give a tithe; and when they were turned into raisins or syrup, he would give a tithe; and whenever he made halwá or pálúda, he would give a tithe; and he would give a tithe of the corn-sheaves, and when he threshed (the corn), he would give a tithe of the unthreshed ears mixed (with straw); and when he separated the wheat from the straw, he would give a tithe, and when he made flour, he would give a tithe; and when he leavened the dough, he would give a tithe; and when he made bread, he would give a tithe. Consequently, God most High had laid such a blessing on his orchard and crops that all the (other) owners of orchards were in need of him, both for fruit and money, while he needed nothing from any of them. His sons saw the repeated payment of tithes, and did not see the blessing, velut illa femina infelix quae veretrum asini vidit, curcurbitam non vidit. [Story of the people of Zarwán…. His sons saw the repeated payment of tithes, and did not see the blessing, just as that unfortunate woman who (only) saw the ass’s penis and did not see the gourd.] قصه‌ی اهل ضروان و حسد ایشان بر درویشان کی پدر ما از سلیمی اغلب دخل باغ را به مسکینان می‌داد چون انگور بودی عشر دادی و چون مویز و دوشاب شدی عشر دادی و چون حلوا و پالوده کردی عشر دادی و از قصیل عشر دادی و چون در خرمن می‌کوفتی از کفه‌ی آمیخته عشر دادی و چون گندم از کاه جدا شدی عشر دادی و چون آرد کردی عشر دادی و چون خمیر کردی عشر دادی و چون نان کردی عشر دادی لاجرم حق تعالی در آن باغ و کشت برکتی نهاده بود کی همه اصحاب باغها محتاج او بدندی هم به میوه و هم به سیم و او محتاج هیچ کس نی ازیشان فرزندانشان خرج عشر می‌دیدند منکر و آن برکت را نمی‌دیدند هم‌چون آن زن بدبخت که کدو را ندید و خر را دید

بود مردی صالحی ربانیی عقل کامل داشت و پایان دانیی
There was a righteous godly man: he had perfect intelligence and a (great) foresight as to the end.
در ده ضروان به نزدیک یمن شهره اندر صدقه و خلق حسن
In the village of Zarwán, near Yemen, (he was) renowned for (his) almsgiving and good disposition.
کعبه‌ی درویش بودی کوی او آمدندی مستمندان سوی او
His abode was the Ka‘ba of the poor: the distressed were (always) coming to him.
هم ز خوشه عشر دادی بی‌ریا هم ز گندم چون شدی از که جدا
He would give, unostentatiously, a tithe both of the ears of corn and of the wheat when it was separated from the chaff.
آرد گشتی عشر دادی هم از آن نان شدی عشر دگر دادی ز نان
(If) it was made into flour, he would give a tithe of that too; if it was made into bread, he would give another tithe of the bread.
عشر هر دخلی فرو نگذاشتی چارباره دادی زانچ کاشتی
He would never omit (to give) the tithe of any produce: he would give (the tithe) four times on that which he sowed.
بس وصیتها بگفتی هر زمان جمع فرزندان خود را آن جوان
That (generous) young man was continually giving many injunctions to all his sons,
الله الله قسم مسکین بعد من وا مگیریدش ز حرص خویشتن
Saying, “For God’s sake, for God’s sake, after I am gone, do not on account of your covetousness withhold the portion of the poor,
تا بماند بر شما کشت و ثمار در پناه طاعت حق پایدار
So that the crops and fruit may remain (as a) permanent (blessing bestowed) on you under the safeguard of your obedience to God.”
دخلها و میوه‌ها جمله ز غیب حق فرستادست بی‌تخمین و ریب
Without surmise or doubt, (it is) God (who) hath sent all produce and fruits from the Unseen.
در محل دخل اگر خرجی کنی درگه سودست سودی بر زنی
If you expend something in the place where the produce comes, ’tis the gateway to profit: you will obtain a (great) profit (thereby).
ترک اغلب دخل را در کشت‌زار باز کارد که ویست اصل ثمار
The Turk sows the major part of the produce again in the field, because it (the sown field) is the source of the fruits (crops).
بیشتر کارد خورد زان اندکی که ندارد در بروییدن شکی
He sows most of it and consumes (only) a little, for he has no doubt of its growing.
زان بیفشاند به کشتن ترک دست که آن غله‌ش هم زان زمین حاصل شدست
The Turk shakes (moves to and fro) his hand in sowing, because that (former) crop of his has been produced from the same soil.
کفشگر هم آنچ افزاید ز نان می‌خرد چرم و ادیم و سختیان
Likewise the shoemaker buys hide and leather and morocco (with) the surplus left over from (what he spends on) bread,
که اصول دخلم اینها بوده‌اند هم ازینها می‌گشاید رزق بند
Saying, “These have (always) been the sources of my income: from these, accordingly, my means of livelihood are flowing.”
دخل از آنجا آمدستش لاجرم هم در آنجا می‌کند داد و کرم
His income has come from that place: consequently he bestows (it) in the same place with liberality and generosity.
این زمین و سختیان پرده‌ست و بس اصل روزی از خدا دان هر نفس
This soil (that produces crops) and (this) morocco are only a veil (secondary cause): know that at every moment the (real) source of livelihood is in God.
چون بکاری در زمین اصل کار تا بروید هر یکی را صد هزار
When you sow, sow in the soil of the Origin, that for every single (seed) a hundred thousand (blessings) may grow.
گیرم اکنون تخم را گر کاشتی در زمینی که سبب پنداشتی
If just now (recently) you have sown seed, (as) I will suppose, in a soil which you thought (would be) a means (of producing crops). 
چون دو سه سال آن نروید چون کنی جز که در لابه و دعا کف در زنی
When it (the seed) does not grow during two or three years, how can you do aught but put your hand (to your head) in supplication and prayer?
دست بر سر می‌زنی پیش اله دست و سر بر دادن رزقش گواه
You will beat your hand on your head in the presence of God: (your) hand and head bear witness to His giving sustenance;
تا بدانی اصل اصل رزق اوست تا همو را جوید آنک رزق‌جوست
So that you may know that He is the Source of the source of (all) sustenance, and that the seeker of sustenance may seek only Him.
رزق از وی جو مجو از زید و عمرو مستی از وی جو مجو از بنگ و خمر
Seek sustenance from Him, do not seek it from Zayd and ‘Amr: seek intoxication from Him, do not seek it from beng and wine.
توانگری زو خو نه از گنج و مال نصرت از وی خواه نه از عم و خال
Desire wealth from Him, not from treasure and possessions: desire aid from Him, not from paternal and maternal uncles.
عاقبت زینها بخواهی ماندن هین کرا خواهی در آن دم خواندن
At the last you will be left without (all) these things: hark, unto whom will you call then?
این دم او را خوان و باقی را بمان تا تو باشی وارث ملک جهان
Call unto Him now, and leave (all) the rest, that you may inherit the kingdom of the world.
چون یفر المرء آید من اخیه یهرب المولود یوما من ابیه
When comes (the Day on which) a man shall flee from his brother and on such a Day the son will flee from his father,
زان شود هر دوست آن ساعت عدو که بت تو بود و از ره مانع او
In that hour every friend will become your foe, because (in the world) he was your idol and one who hindered (you) from (following) the (right) Way. 
روی از نقاش رو می‌تافتی چون ز نقشی انس دل می‌یافتی
You were averting your face from the Painter of the face, since you were gaining heart’s delight from a (mere) picture.
این دم ار یارانت با تو ضد شوند وز تو برگردند و در خصمی روند
If at this (present) time your friends become hostile to you and turn aside from you and quarrel (with you),
هین بگو نک روز من پیروز شد آنچ فردا خواست شد امروز شد
Take heed and say, “Lo, my fortune is triumphant: that which would have happened to-morrow (at the Last Judgement) has happened to-day.
ضد من گشتند اهل این سرا تا قیامت عین شد پیشین مرا
The people of this caravanseray (the world) have become my enemies, in order that the Resurrection might be made clearly visible to me beforehand,
پیش از آنک روزگار خود برم عمر با ایشان به پایان آورم
Ere I should lose my time and associate with them to the end of my life.
کاله‌ی معیوب بخریده بدم شکر کز عیبش بگه واقف شدم
I had bought defective goods: thanks (to God) that I have become aware of their defectiveness in time,
پیش از آن کز دست سرمایه شدی عاقبت معیوب بیرون آمدی
Ere the stock-in-trade should go out of my hands and finally come forth (be exposed) as defective.
مال رفته عمر رفته ای نسیب ماه و جان داده پی کاله‌ی معیب
My wealth was (all but) gone, my life was (all but) gone, O man of noble lineage: I had (all but) given away my wealth and life for damaged goods.
رخت دادم زر قلبی بستدم شاد شادان سوی خانه می‌شدم
I sold my merchandise, I received base gold: I was going home in great jubilation.
شکر کین زر قلب پیدا شد کنون پیش از آنک عمر بگذشتی فزون
Thanks (to God) that this gold was shown to be base now, before too much of my life had passed.
قلب ماندی تا ابد در گردنم حیف بودی عمر ضایع کردنم
The base coin would have remained (as a shackle) on my neck for ever: to waste my life (thus) would have been an iniquity.
چون بگه‌تر قلبی او رو نمود پای خود زو وا کشم من زود زود
Since its (the coin’s) baseness has been revealed earlier (in good time), I will step back from it very quickly.”
یار تو چون دشمنی پیدا کند گر حقد و رشک او بیرون زند
When your friend displays enmity (and when) the itch of his hatred and jealousy shoots forth (manifests itself),
تو از آن اعراض او افغان مکن خویشتن را ابله و نادان مکن
Do not bewail his aversion, do not make yourself (do not let yourself behave as) a fool and ignoramus;
بلک شکر حق کن و نان بخش کن که نگشتی در جوال او کهن
Nay, thank God and give bread (alms), (in gratitude) that you have not become old (and rotten) in his sack,
از جوالش زود بیرون آمدی تا بجویی یار صدق سرمدی
(But) have quickly come out of his sack to seek the true Eternal Friend,
نازنین یاری که بعد از مرگ تو رشته‌ی یاری او گردد سه تو
The delectable Friend whose friendship’s cord becomes threefold (thrice as strong) after thy death.
آن مگر سلطان بود شاه رفیع یا بود مقبول سلطان و شفیع
That friend, in sooth, may be the (Divine) Sultan and exalted King, or he may be one accepted of the Sultan and one who intercedes (with Him). 
رستی از قلاب و سالوس و دغل غر او دیدی عیان پیش از اجل
You are (now) delivered from the false coiner and (his) hypocrisy and fraud: you have seen his tumour (imposture) plainly before death.
این جفای خلق با تو در جهان گر بدانی گنج زر آمد نهان
If you understood (aright) this injustice shown towards you by the people in the world, it is a hidden treasure of gold.
خلق را با تو چنین بدخو کنند تا ترا ناچار رو آن سو کنند
The people are made to be thus evil-natured towards you, that your face may inevitably be turned Yonder.
این یقین دان که در آخر جمله‌شان خصم گردند و عدو و سرکشان
Know this for sure that in the end all of them will become adversaries and foes and rebels.
تو بمانی با فغان اندر لحد لا تذرنی فرد خواهان از احد
You will be left in the tomb, lamenting and beseeching the One (God), (and crying), “Do not leave me (here) alone!
ای جفاات به ز عهد وافیان هم ز داد تست شهد وافیان
O Thou whose harshness is better than the troth of the faithful, the honey (kindness) of the faithful is also from Thy bounty.”
بشنو از عقل خود ای انباردار گندم خود را به ارض الله سپار
Hearken to your own reason, O possessor of a granary, and commit your wheat to the earth of Allah,
تا شود آمن ز دزد و از شپش دیو را با دیوچه زوتر بکش
That it may be safe from thieves and weevils. Kill the Devil with the leech (of reason) as quickly as possible;
کو همی ترساندت هم دم ز فقر هم‌چو کبکش صید کن ای نره صقر
For he is always frightening you with (the threat of) poverty: make him your prey like a partridge, O valiant hawk.
باز سلطان عزیزی کامیار ننگ باشد که کند کبکش شکار
It would be a shame for the falcon of the mighty and fortunate Sultan to be made a prey by the partridge.
بس وصیت کرد و تخم وعظ کاشت چون زمین‌شان شوره بد سودی نداشت
He (the father) gave many injunctions (to his sons) and sowed the seed of exhortation, (but) as their soil was nitrous (barren), ’twas of no avail.
گرچه ناصح را بود صد داعیه پند را اذنی بباید واعیه
Although the admonisher have a hundred appeals, counsel demands a retentive ear.
تو به صد تلطیف پندش می‌دهی او ز پندت می‌کند پهلو تهی
You counsel him (the heedless man) with a hundred courtesies, and he turns aside from your counsel.
یک کس نامستمع ز استیز و رد صد کس گوینده را عاجز کند
A single person who obstinately refuses to listen will baffle a hundred (eloquent) speakers.
ز انبیا ناصح‌تر و خوش لهجه‌تر کی بود کی گرفت دمشان در حجر
Who should be more persuasive in counselling and sweeter-tongued than the prophets, whose words made an impression (even) on stones?
زانچ کوه و سنگ درکار آمدند می‌نشد بدبخت را بگشاده بند
(Yet) the bonds of the ill-fated (infidel) were not being loosed by that whereby mountain and stone were moved.
آنچنان دلها که بدشان ما و من نعتشان شدت بل اشد قسوة
Such hearts as had egoism were described (in the words of the Qur’án) nay, harder (than stone).




Special Offers

What people say about "Story of the people of Zarwán"?

No one replied yet.

Leave a Reply

Your email address will not be published. Required fields are marked *