The People of Zarwan and the Poor
From Rumi’s Masnavi (مثنوی معنوی), Book 3, section 14 of 185: The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor (قصه‌ی اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند). Below, each of its 23 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor. قصه‌ی اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند
قصه‌ی اصحاب ضروان خوانده‌ای پس چرا در حیله‌جویی مانده‌ای
You have read the story of the people of Zarwán: then why have you persisted in seeking expedients?
حیله می‌کردند کزدم‌نیش چند که برند از روزی درویش چند
Several (noxious) men who stung like scorpions were contriving that they might cut off part of the daily bread of some poor folk.
شب همه شب می‌سگالیدند مکر روی در رو کرده چندین عمرو و بکر
During the night, the whole night, they were devising a plot; many a ‘Amr and Bakr had put their faces together.
خفیه می‌گفتند سرها آن بدان تا نباید که خدا در یابد آن
Those wicked men were speaking their inmost thoughts in secret, lest God should discover it.
با گل انداینده اسگالید گل دست کاری می‌کند پنهان ز دل
Did the clay devise (evil) against the Plasterer? Is the hand doing any work that is hidden from the heart?
گفت الا یعلم هواک من خلق ان فی نجواک صدقا ام ملق
He (God) hath said, “Doth not He who created (thee) know thy desire, (doth not He know) whether in thy secret conversation there is sincerity or cajolery?”
گفت یغفل عن ظعین قد غدا من یعاین این مثواه غدا
He hath said, “Shall He be forgetful of a traveller who has set out at morn, One who sees plainly where shall be his lodging to-morrow?”
اینما قد هبطا او صعدا قد تولاه و احصی عددا
Wheresoever he has descended or mounted, He hath taken charge of it and reckoned (it) up by number.
گوش را اکنون ز غفلت پاک کن استماع هجر آن غمناک کن
Now purge your ear of forgetfulness and listen to the separation (forlorn plight) of the sorrowful one.
آن زکاتی دان که غمگین را دهی گوش را چون پیش دستانش نهی
Know that when you set your ear to his tale, that is the alms which you give to the sad;
بشنوی غمهای رنجوران دل فاقه‌ی جان شریف از آب و گل
(For) you will hear the sorrows of the heart sick the starvation of the noble spirit by the water and clay (of the body).
خانه‌ی پر دود دارد پر فنی مر ورا بگشا ز اصغا روزنی
(Though it is) one filled with knowledge, it hath a house filled with smoke: open a window for it by listening.
گوش تو او را چو راه دم شود دود تلخ از خانه‌ی او کم شود
When your ear becomes a way of breath (relief) for it, the bitter smoke will decrease (and disappear) from its house.
غمگساری کن تو با ما ای روی گر به سوی رب اعلی می‌روی
Show sympathy with us, O well-watered (prosperous) one, if you are faring to wards the most high Lord.
این تردد حبس و زندانی بود که بنگذارد که جان سویی رود
This vacillation is a prison and gaol that will not let the soul go in any direction.
این بدین سو آن بدان سو می‌کشد هر یکی گویا منم راه رشد
This (motive) draws (you) in one direction, and that (motive) in another, each (motive) saying, “I am the right way.”
این تردد عقبه‌ی راه حقست ای خنک آن را که پایش مطلقست
This vacillation is a precipice on the Way to God: oh, blest is he whose feet are loosed (from its bonds).
بی‌تردد می‌رود در راه راست ره نمی‌دانی بجو گامش کجاست
He fares on the right way without vacillation: (if) you do not know the way, seek (to find) where his footprints are.
گام آهو را بگیر و رو معاف تا رسی از گام آهو تا بناف
Cleave to the footprints of the deer and advance safely, that from the deer’s footprints you may attain to the musk-gland.
زین روش بر اوج انور می‌روی ای برادر گر بر آذر می‌روی
By means of this wayfaring you will ascend to the most luminous zenith, O brother, if you will walk on the fire (of tribulation).
نه ز دریا ترس نه از موج و کف چون شنیدی تو خطاب لا تخف
(There is) no fear of sea or waves or foam, since you have heard the (Divine) allocution, “Be not afraid.”
لا تخف دان چونک خوفت داد حق نان فرستد چون فرستادت طبق
Know that it is (a fulfilment of) Be not afraid, when God hath given you the fear (which causes you to refrain from sin): He will send the bread, since He hath sent the tray to you.
خوف آن کس راست کو را خوف نیست غصه‌ی آن کس را کش اینجا طوف نیست
The fear (danger) is for that one who has no fear (of God); the anguish (is) for that one who does not frequent this place (where God is feared).
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by: Reza about (category: Masnavi, Persian Poetry)
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