Story of Ziyá-yi Dalq

Story of Ziyá-yi Dalq

Story of Ziyá-yi Dalq, who was very tall, while his brother, the Shaykh of Islam Táj of Balkh, was exceedingly short; and this Shaykh of Islam was ashamed of his brother Ziyá. (One day) Ziyá came to (hear) his brother’s lecture, at which all the leading men of Balkh were present. Ziyá made a bow (to his brother) and passed on. The Shaykh of Islam half rose (from his seat) in a negligent manner, (whereupon) he (Ziyá) said, “Yes, you are very tall: take a bit off (your height)!” حکایت ضیاء دلق کی سخت دراز بود و برادرش شیخ اسلام تاج بلخ به غایت کوتاه بالا بود و این شیخ اسلام از برادرش ضیا ننگ داشتی ضیا در آمد به درس او و همه صدور بلخ حاضر به درس او ضیا خدمتی کرد و بگذشت شیخ اسلام او را نیم قیامی کرد سرسری گفت آری سخت درازی پاره‌ای در دزد

آن ضیاء دلق خوش الهام بود دادر آن تاج شیخ اسلام بود
Ziyá-yi Dalq was a man of goodly inspiration: he was the brother of Táj, the Shaykh of Islam.
تاج شیخ اسلام دار الملک بلخ بود کوته‌قد و کوچک هم‌چو فرخ
Táj, the Shaykhu ’l-Islám of the imperial city of Balkh, was short of stature and small as a chick.
گرچه فاضل بود و فحل و ذو فنون این ضیا اندر ظرافت بد فزون
Though he was learned and eminent and accomplished, (his brother) this Ziyá was superior in wit.
او بسی کوته ضیا بی‌حد دراز بود شیخ اسلام را صد کبر و ناز
He (Táj) was very short, while Ziyá was tall beyond measure: the Shaykh of Islam had a hundred arrogances and haughty airs.
زین برادر عار و ننگش آمدی آن ضیا هم واعظی بد با هدی
He felt ashamed of this brother and disgraced (by him); yet Ziyá was a preacher in the way of salvation.
روز محفل اندر آمد آن ضیا بارگه پر قاضیان و اصفیا
On the day of congregation Ziyá came in: the hall was filled with cadis and men distinguished (for piety).
کرد شیخ اسلام از کبر تمام این برادر را چنین نصف القیام
In his complete arrogance the Shaykh of Islam (only) half rose (from his seat), in such a (careless) fashion, to (salute) his brother.
گفت او را بس درازی بهر مزد اندکی زان قد سروت هم بدزد
He (Ziyá) said to him, “Thou art very tall: take a little off thy cypress-like stature in order to gain the (Divine) reward.”
پس ترا خود هوش کو یا عقل کو تا خوری می ای تو دانش را عدو
(The ascetic said), “How, then, have you the intelligence, how have you the (necessary) understanding to drink wine, O enemy of knowledge?
روت بس زیباست نیلی هم بکش ضحکه باشد نیل بر روی حبش
(If) your face is very beautiful, put some indigo on it (as an ornament); (but) indigo on the face of an Abyssinian (negro) would be a laughing-stock.
در تو نوری کی درآمد ای غوی تا تو بیهوشی و ظلمت‌جو شوی
When did any (spiritual) light enter into you, O misguided man, that you should become a seeker of unconsciousness and darkness?
سایه در روزست جستن قاعده در شب ابری تو سایه‌جو شده
Tis the (approved) rule to seek the shadow during the day; (but) you seek the shadow on a cloudy night.
گر حلال آمد پی قوت عوام طالبان دوست را آمد حرام
If it (wine) is lawful as sustenance for the common folk, (yet) it is unlawful to those who seek the Beloved.
عاشقان را باده خون دل بود چشمشان بر راه و بر منزل بود
The wine for the lovers (of God) is their heart’s blood: their eyes are (fixed) upon the Way and upon the Destination.
در چنین راه بیابان مخوف این قلاوز خرد با صد کسوف
In this Way across the terrible wilderness the guide, Reason, suffers a hundred eclipses.
خاک در چشم قلاوزان زنی کاروان را هالک و گمره کنی
(If) you throw dust in the eyes of the guides, you will cause the caravan to perish and lose the way.
نان جو حقا حرامست و فسوس نفس را در پیش نه نان سبوس
In sooth, barley bread is unlawful and injurious to the carnal soul: set (only) bread made of bran before it.
دشمن راه خدا را خوار دار دزد را منبر منه بر دار دار
Keep in abject submission the enemy on the Way to God: do not place a pulpit for the robber, (but) keep him on the gibbet.
دزد را تو دست ببریدن پسند از بریدن عاجزی دستش ببند
Deem the amputation of the robber’s hand desirable: if you are unable to cut his hand off, bind it.
گر نبندی دست او دست تو بست گر تو پایش نشکنی پایت شکست
Unless you bind his hand, he will bind yours; unless you break his leg, he will break yours.
تو عدو را می دهی و نی‌شکر بهر چه گو زهر خند و خاک خور
You give the enemy wine and sugar-cane for what reason? Bid him laugh venomously and eat earth.”
زد ز غیرت بر سبو سنگ و شکست او سبو انداخت و از زاهد بجست
In his indignation he (the ascetic) hurled a stone at the jug and broke it: he (the slave) let the jug fall and sprang away from the ascetic.
رفت پیش میر و گفتش باده کو ماجرا را گفت یک یک پیش او
He went to the Amír, who said to him, “Where is the wine?” He (the slave) related in his presence all that had happened, point by point.


 

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