The Morals of Dervishes
'I do not see any external blemishes on him and do not know of internal ones.'
هر كه را، جامه پارسا بينى
پارسا دان و نيك مرد انگار
ور ندانى كه در نهانش چيست
محتسب را درون خانه چكار؟
Whomsoever thou seest in a religious habit
'O forgiving, O merciful one, thou knowest what an unrighteous, ignorant man can offer to thee.'
عذر قصير خدمت آوردم
كه ندارم به طاعت استظهار
عاصيان از گناه توبه كنند
عرفان از عبادت استغفار
have craved pardon for the deficiency of my service
Devotees desire a reward for their obedience and merchants the price of their wares but I, who am a worshipper, have brought hope and not obedience. I have come to beg and not to trade. Deal with me as thou deemest fit.
Whether thou killest me or
forgivest my crime,
بر در كعبه سائلى ديدم
كه همى گفت و مى گرستى خوش
من نگويم كه طاعتم بپذير
قلم عفو بر گناهم كش
saw a mendicant at the door of the Ka'bah
'O lord, pardon my sins and, if I deserve punishment, cause me to arise blind on the day of resurrection that I may not be ashamed in the sight of the righteous.'
روى بر خاك عجز مى گويم
هر سحرگه كه باد مى آيد
اى كه هرگز فراموشت نكنم
هيچت از بنده ياد مى آيد؟
my face on the earth of helplessness
The pious man, who knew this, threw the blanket upon which he had been sleeping into the way of the thief that he might not go away disappointed.
شنيدم كه مردان راه خداى
دل دشمنان را نكردند تنگ
تو را كى ميسر شود اين مقام
كه با دوستانت خلافست و جنگ
heard that men of the way of God
The friendship of pure men, whether in thy presence or absence, is not such as Will find fault behind thy back and is ready to die for thee before thy face.
In thy presence gentle
like a lamb,
هر كه عيب دگران پيش تو آورد و شمرد
بى گمان عيب تو پيش دگران خواهد بر
brings the faults of another to thee and enumerates them
'It is foreign to the manners of great men to turn away the face from the company of the poor and so deprive themselves of the advantage they might derive there from because I for one consider myself sufficiently strong and energetic to be of service to men and not an encumbrance. Although I am not riding on a beast, I shall aid you in carrying blankets.'
One of them said: 'Do not be grieved at the words thou hast heard because some days ago a thief in the guise of a dervish arrived and joined our company.'
چه دانند مردان كه در خانه كيست ؟
نويسنده داند كه در نامه چيست ؟
How can people know who is
in the dress?
As the state of dervishes is safe, they entertained no suspicion about him and received him as a friend.
صورت حال عارفان دلق است
اين قدر بس كه روى در خلق است
outward state of Arifs (Sufis) is the patched dress.
در عمل كوش و هر چه خواهى پوش
تاج بر سر نه و علم بر دوش
Strive by thy acts to be good and wear anything thou listest.
The abandoning of the world, of lust, and of desire is sanctity, not the abandonment of the robe only.
در قژاكند مرد بايد بود
بر مخنث سلاح جنگ چه سود؟
is necessary to show manhood in the fight.
We traveled one day till the night set in during which we slept near a fort and the graceless thief, taking up the water-pot of a companion, pretending to go for an ablution, departed for plunder.
پارسا بين كه خرقه در بر كرد
جامه كعبه را جل خر كرد
pretended saint who wears the dervish garb
After disappearing from the sight of the dervishes, he went to a tower from which he stole a casket and, when the day dawned, the dark-hearted wretch had already progressed a considerable distance. In the morning the guiltless sleeping companions were all taken to the fort and thrown into prison. From that date we renounced companionship and took the road of solitude, according to the maxim:
Safety is in solitude.
چو از قومى ، يكى بى دانشى كرد
نه كه را منزلت ماند نه مه را
شنيدستى كه گاوى در علف خوار
بيالايد همه گاوان ده را
one of a tribe has done a foolish thing
I replied: 'Thanks be to the God of majesty and glory, I have not been excluded from the advantages enjoyed by dervishes, although I have separated myself from their society. I have profited by what thou hast narrated to me and this admonition will be of use through life to persons like me.'
به يك ناتراشيده در مجلسى
برنجد دل هوشمندان بسى
اگر بركه اى پر كنند از گلاب
سگى در وى افتد، كند منجلاب
one rude fellow in the assembly
ترسم نرسي به كعبه اي اعرابي
كاين ره كه تو مي روي به تركستان است
Arab of the desert, I fear thou wilt not reach the Ka'bah
When he returned to his own house, he desired the table to be laid out for eating. He had an intelligent son who said: 'Father, hast thou not eaten anything at the repast of the sultan?'
He replied: 'I have not eaten anything to serve a purpose.'
The boy said: 'Then likewise say thy prayers again as thou hast not done anything to serve that purpose.'
اى هنرها گرفته بر كف دست
عيبها برگرفته زير بغل
تا چه خواهى گرفتن اى مغرور
روز درماندگى به سيم دغل
thou who showest virtues on the palms of the hand
I said: 'Not one of these persons lifts up his head or makes a genuflection. They are as fast asleep as if they were dead.'
He replied: 'Darling of thy father, would that thou wert also asleep rather than disparaging people.'
نبيند مدعى جز خويشتن را
كه دارد پرده پندار در پيش
گرت چشم خدا بينى ببخشند
نبينى هيچ كس عاجزتر از خويش
pretender sees no one but himself
من آنم كه من دانم
'I am such as I know myself to be.'
O thou who reckonest my
virtues, refrainest from giving me pain,
شخصم به چشم عالميان خوب منظر است
وز خبث باطنم سر خجلت فتاده پيش
طاووس را به نقش و نگارى كه هست خلق
تحسين كنند و او خجل از پاى زشت خويش
person is, to the eyes of the world, of good aspect
After the congregation had finished their prayers, one of his companions said: 'I have a difficulty.'
He asked: 'What is it?'
He continued: 'I remember that the Sheikh walked on the surface of the African sea without his feet getting wetted and today he nearly perished in this paltry water which is not deeper than a man's stature. What reason is there in this?'
The Sheikh drooped his head into the bosom of meditation and said after a long pause: 'Hast thou not heard that the prince of the world, Muhammad the chosen, upon whom be the benediction of Allah and peace, has said:
I have time with Allah during which no cherubim nor inspired prophet is equal to me?'
But he did not say that such was always the case. The time alluded to was when Gabriel or Michael inspired him whilst on other occasions he was satisfied with the society of Hafsah and Zainab.
مشاهدة الابرار بين التجلى و الاستتار:
The visions of the righteous one are between brilliancy and obscurity.
مشاهده و ديدار نيكان ، بين آشكارى و پوشيدگى است
مشاهده الابرار بين التجلي و الاستار. مي نمايد و مي ربايند
Thou showest thy
countenance and then hidest it
ديدار مي نمايي و پرهيز مي كني
بازار خويش و آتش ما تيز مى كنى
اشاهد من اهوي بغير وسيله
فيلحقني شان اضل طريقا
behold whom I love without an intervention.
كه اى روشن گهر پير خردمند
ز مصرش بوى پيراهن شنيدى
چرا در چاه كنعانش نديدى ؟
'O noble and intelligent
احوال ما برق جهان است
چرا در چاه كنعانش نديدى ؟
گهى بر طارم اعلى نشينيم
گهى بر پشت پاى خود نبينيم
اگر درويش در حالى بماندى
سر و دست از دو عالم بر فشاندى
state is that of leaping lightning.
I perceived that my words took no effect and that burning fire does not kindle moist wood. I was sorry for instructing brutes and holding forth a mirror in a locality of blind people. I had, however, opened the door of meaning and was giving a long explanation of the verse:
(Quran 50:16) وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
We are nearer unto Him than the jugular vein
till I said:
دوست نزديكتر از من به من است
وين عجبتر كه من از وى دورم
چه كنم با كه توان گفت كه دوست
در كنار من و من مهجورم
Friend is nearer to me than my self,
I had intoxicated myself with the wine of these sentiments, holding the remnant of the cup of the sermon in my hand when a traveler happened to pass near the edge of the assembly, and the last turn of the circulating cup made such an impression upon him that he shouted and the others joined him who began to roar, whilst the raw portion of the congregation became turbulent.
Whereon I said:
'Praise be to Allah! Those who are far away but intelligent are in the presence of Allah, and those who are near but blind are distant.'
فهم سخن چون نكند مستمع
قوت طبع از متكلم مجوى
فسحت ميدان ارادت بيار
تا بزند مرد سخنگوى گوى
the hearer understands not the meaning of words
پاى مسكين پياده چند رود؟
كز تحمل ستوده شد بختى
تا شود جسم فربهى لاغر
لاغرى مرده باشد از سختى
far can the foot of a wretched pedestrian go
'O brother, the sanctuary is in front of us and brigands in the rear. If thou goest thou wilt prosper. If thou sleepest thou wilt die.'
خوش است زير مغيلان به راه باديه خفت
شب رحيل ، ولى ترك جان ببايد گفت
is pleasant to sleep under an acacia on the desert road
شكرآنكه به مصيبتي گرفتارم نه به معصيتي
'Praise be to Allah that I have fallen into a calamity and not into sin.'
اگر مرا زار به كشتن دهد آن يار عزيز
تا نگويى كه در آن دم ، غم جانم باشد
گويم از بنده مسكين چه گنه صادر شد
كو دل آزرده شد از من غم آنم باشد
that beloved Friend decrees me to be slain
The judge rejoined: 'Thy intercession cannot persuade me to neglect the provision of the law.'
The man continued: 'Thou hast spoken the truth but amputation is not applicable to a person who steals some property dedicated to pious uses. More over a beggar possesses nothing and whatever belongs to a dervish is dedicated to the use of the needy.'
Thereon the judge released the culprit, saying: 'The world must indeed have become too narrow for thee that thou hast committed no theft except from the house of such a friend.'
He replied: 'Hast thou not heard the saying:
خانه دوستان بروب ولى حلقه در دشمنان مكوب
Sweep out the house of friends and do not knock at the door of foes.'
چون به سختى در بمانى تن به عجز اندر مده
دشمنان را پوست بر كن ، دوستان را پوستين
thou sinkest in a calamity be not helpless.
بلي، وقتي كه خدا را فراموش مي كنم
'Yes, I do, whenever I forget God.'
هر سو دود آن كس ز بر خويش براند
و آنرا كه بخواند به در كس نداواند
He drives from his door, runs everywhere.
اين پادشاه به خاطر دوستى با پارسايان به بهشت رفت
و آن پارسا به خاطر تقرب به شاه ، به دوزخ رفت
'The Padshah had, for the love he bore to dervishes, been rewarded with paradise and the devotee had, for associating with Padshahs, been punished in hell.'
دلقت به چكار آيد و مسحى و مرقع
خود را ز عملهاى نكوهيده برى دار
حاجت به كلاه بركى داشتنت نيست
درويش صفت باش و كلاه تترى دار
what use is thy frock, rosary and patched dress?
نه بر اشترى سوارم ، نه چو خر به زير بارم
نه خداوند رعيت ، نه غلام شهريارم
غم موجود و پريشانى معدوم ندارم
نفسى مى زنم آسوده و عمرى به سر آرم
am neither riding a camel nor under a load like a camel.
A camel-rider shouted to him: 'O dervish, where art thou going? Return, for thou wilt expire from hardships.'
He paid no attention but entered the desert and marched.
When we reached the station at the palm-grove of Mahmud, the rich man was on the point of death and the dervish, approaching his pillow, said:
'We have not expired from hardship but thou hast died on a dromedary.'
شخصى همه شب بر سر بيمار گريست
چون روز آمد بمرد و بيمار بزيست
A man wept all night near
the head of a patient.
اى بسا اسب تيزرو كه بماند
خرك لنگ ، جان به منزل برد
بس كه در خاك تندرستان را
دفن كرديم و زخم خورده نمرد
a fleet charger had fallen dead
But it is related that the medicine was lethal so that when he partook of it he died.
آنكه چون پسته ديدمش همه مغز
پوست بر پوست بود همچو پياز
appeared to thee all marrow like a pistachio
پارسايان روى در مخلوق
پشت بر قبله مى كنند نماز
Devotees with their face towards the world
چون بنده خداى خويش خواند
بايد كه به جز خدا نداند
a worshipper calls upon his God,
چو پيروز شد دزد تيره روان
چه غم دارد از گريه كاروان
When a dark-minded robber
Luqman the philosopher being among the people of the caravan, one of them asked him to speak a few words of wisdom and advice to the robbers so that they might perhaps return some of the property they had plundered because the loss of so much wealth would be lamentable.
Luqman replied: 'It would be lamentable to utter one word of wisdom to them.'
آهنى را كه موريانه بخورد
نتوان برد از او به صيقل زنگ
به سيه دل چه سود خواندن وعظ
نرود ميخ آهنين بر سنگ
The rust which has eaten into iron
به روزگار سلامت ، شكستگان درياب
كه جبر خاطر مسكين ، بلا بگرداند
چو سائل از تو به زارى طلب كند چيزى
بده و گرنه ستمگر به زور بستاند
Help the distressed in the day of prosperity
'If the Qazi were sitting
with us, he would clap his hands.
Thus I lived till I paid one night a visit to an assembly of people in which I saw a musician.
Thou wouldst have said he
is tearing up the vital artery with his fiddle-bow.
The audience now stopped their ears with their fingers, and now put them on their lips to silence him. We became ecstatic by the sounds of pleasing songs but thou art such a singer that when thou art silent we are pleased.
No one feels pleased by
When that harper began to
In short, I tried to please my friends and succeeded after a considerable struggle in spending the whole night there.
The muezzin shouted the
call to prayers out of time,
In the morning I took my turban from my head, with one dinar from my belt by way of gratification, and placed them before the musician whom I embraced and thanked. My friends who saw that my appreciation of his merits was unusual attributed it to the levity of my intellect and laughed secretly.
One of them, however, lengthened out his tongue of objection and began to reproach me, saying that I had committed an act repugnant to intelligent men by bestowing a portion of my professional dress upon a musician who had all his life not a dirham laid upon the palm of his hand nor filings of silver or of gold placed on his drum.
A musician! Far be he from
this happy abode.
I said: 'It will be proper to shorten the tongue of objection because his talent has become evident to me.'
He then asked me to explain the quality of it in order to inform the company so that all might apologize for the jokes they had cracked about me.
I replied: 'Although my sheikh had often told me to abandon musical entertainments and had given me abundant advice, I did not mind it. This night my propitious horoscope and my august luck have guided me to this place where I have, on hearing the performance of this musician, repented and vowed never again to attend at singing and convivial parties.'
pleasant voice, from a sweet palate, mouth and lips,
'From those who had no civility because what appeared to me unbecoming in them I refrained from doing.'
a word is said even in sport
'It would have been more excellent if he had eaten half a loaf and slept till the morning.'
thy interior empty of food
But the tongues of the malevolent were lengthened with reference to his character, alleging that it was the same as it had ever been and that his abstinence and piety were spurious.
By apology and penitence
one may be saved from the wrath of God
He could no longer bear the reviling tongues and complained to the Pir (Sheikh ) of the Tariqat. The Sheikh wept and said:
'How wilt thou be able to be sufficiently grateful for this divine favor that thou art better than the people imagine?'
long wilt thou say: 'The malevolent and envious
Look at me whom the good opinion of our contemporaries deems to be perfect whereas I am imperfection itself.
were doing what I speak
Verily I am veiled from the eyes of my neighbors
door is locked to the access of people
'Put him to shame by thy good conduct.'
thou well behaved that a maligner
'In former times they were a tribe in the world, apparently distressed, but in reality contented whereas today they are people outwardly satisfied but inwardly discontented.'
my heart roams away from thee every hour,
When it was daylight, I asked him what state of his that was. He replied:
'I saw bulbuls commencing to lament on the trees, the partridges on the mountains, the frogs in the water and the beasts in the desert so I bethought myself that it would not be becoming for me to sleep in carelessness while they all were praising God.'
Yesterday at dawn a bird lamented,
When we reached the
palm-grove of the Beni Hallal, a black boy of the encampment, falling into a
state of excitement, broke out in a strain which brought down the birds from the
sky. I saw, however, the camel of the Abid, which began to prance, throwing him
and running into the desert.
It so happened that the first person who entered was a mendicant who had all his life subsisted on the morsels he collected and had sewn patch after patch upon his clothes.
The pillars of the state and grandees of the court executed the injunction of the king and bestowed upon him the government and the treasures; whereon the dervish reigned for a while until some Amirs of the monarchy withdrew their necks from his obedience and kings from every side began to rise for hostilities and to prepare their armies for war. At last his own troops and subjects also rebelled and deprived him of a portion of his dominions.
This event afflicted the mind of the dervish until one of his old friends, who had been his companion when he was yet himself a dervish, returned from a journey and, seeing him in such an exalted position, said:
'Thanks be to God the most high and glorious that thy rose has thus come forth from the thorn and thy thorn was extracted from thy foot. Thy high luck has aided thee and prosperity with fortune has guided thee till thou hast attained this position. Verily hardship is followed by comfort.'
flower is sometimes blooming and sometimes withering.
He replied: 'Brother, condole with me because there is no occasion for congratulation. When thou sawest me last, I was distressed for bread and now a world of distress has overwhelmed me.'
have no wealth I grieve.
A dependent however of the Devan, who also happened to be present, queried: 'What fault has he committed that thou art unwilling to meet him?'
He replied: 'There is no
fault in the matter but a friend who is a Devan may be seen when he is removed
'Abu Hurrairah, visit me on alternate days that our love may increase.'
A man said to a devotee: 'Beautiful as the sun is, I never heard that anybody took it for a friend or fell in love with it',
and he replied: 'This is because it may be seen daily, except in winter when it is veiled and beloved.'
There is no harm in visiting people
'Friends, I had no option in what I did, the fault of it is not to be ascribed to me and peace has resulted to my internal parts. Kindly excuse me.'
The belly is a prison of wind, O wise man.
'I fled from men to
mountain and desert
feet in chains with friends
He took pity on my state and ransomed me for ten dinars from the captivity of the Franks, taking me to Aleppo where he had a daughter and married me to her with a dowry of one hundred dinars. After some time had elapsed, she turned out to be ill-humored, quarrelsome, disobedient, abusive in her tongue and embittering my life:
bad wife in a good man's house
Once she lengthened her tongue of reproach and said: 'Art thou not the man whom my father purchased from the Franks for ten dinars?'
I replied: 'Yes, he bought me for ten dinars and sold me into thy hands for one hundred dinars.'
I heard that a sheep had
by a great man
hast snatched me away from the claws of a wolf,
He replied: 'I am all night engaged in prayer, during the morning in supplications and the rest of the day in restricting my expenses.'
Then the king ordered a sufficient allowance to be allotted to him so as to relieve him of the cares of his family.
thou who art encumbered with a family,
The hermit refused compliance but the pillars of the State were of opinion that, in order to please the king, he ought to spend a few days in town to ascertain the state of the place; so that if he feared that the purity of his precious time might become turbid by association with strangers, he would still have the option to refuse compliance.
It is related that the hermit entered the town where a private garden-house of the king, which was a heart-expanding and soul refreshing locality, had been prepared to receive him.
red roses were like the cheeks of belles,
The king immediately sent him a beautiful slave-girl:
After beholding this hermit-deceiving crescent-moon
After her he sent likewise a slave-boy of wonderful beauty and graceful placidity:
People around him are dying with thirst
sight cannot be satisfied by seeing him
The hermit began to eat delicious food, to wear nice clothes, to enjoy fruit and perfumed confectionery as well as to contemplate the beauty of the slave-boy and girl in conformity with the maxim of wise men, who have said that}
the curls of belles are fetters to the feet of the intellect and a snare to a sagacious bird.
thy service I lost my heart and religion with all my learning,
In short, the happiness of his former time of contentedness had come to an end, as the saying is:
faqih, pir and murid
Once the king desired to visit him but saw the hermit changed from his former state, as he had become red, white and corpulent.
When the king entered, he beheld him reclining on a couch of gold brocade whilst the boy and the fairy stood near his head with a fan of peacocks' feathers. He expressed pleasure to behold the hermit in so comfortable a position, conversed with him on many topics and said at the conclusion of the visit:
'I am afraid of these two classes of men in the world: scholars and hermits.'
The vizier, who was a philosopher and experienced in the affairs of the world, being present, said:
'O king, the conditions of friendship require thee to do good to both classes. Bestow gold upon scholars that they may read more but give nothing to hermits that they may remain hermits.'
hermit requires neither dirhems nor dinars.
has a good behavior and a secret with God
a handsome figure and heart-ravishing ear-tip
dervish of good behavior and of happy disposition
I have and covet more
His wish having been fulfilled, it became necessary to keep his promise. Accordingly he gave a purse of dirhams to one of his confidential servants to distribute it among recluses.
It is related that the slave was intelligent and shrewd. He walked about all day and returning at nightfall, kissed the dirhams and deposited them before the king with the remark that he had not found any devotees.
The king rejoined: 'What nonsense is this? As far as I know there are four hundred devotees in this town.
He said: 'Lord of the world, who is a devotee does not accept money and who accepts it is not a devotee.'
The king smiled and said to his courtiers: 'Despite of my wishing to do good to this class of worshippers of God, this rogue bears them enmity and thwarts my wish but truth is on his side.'
If a devotee has taken
dirhams and dinars
'If it be accepted to insure tranquility of mind from cares for food and to obtain leisure for devotion, it is lawful but if it be taken for maintenance it is forbidden.'
Bread is taken for the corner of devotion
The dervish who had traveled through the desert and was fatigued had eaten nothing. One of the company asked him by way of encouragement likewise to say something.
The dervish replied: 'I do not possess distinction and eloquence like you and have read nothing so you must be satisfied with one distich of mine.'
The company having agreed with pleasure he recited:
'I am hungry and opposite
to a table of food
The company, having thus been apprised of his famished condition, produced a table with bread but as he began to eat greedily the host said: 'Friend, at any rate stop a while till my servants roast some minced meat';
whereon the dervish lifted his head and recited:
not order pounded meat for my table.
'Lend something to every one of them who is poor and ask something from every one who is rich and they will come round thee no more.'
mendicant were the leader of the army of Islam,
'These heart-ravishing words of moralists make no impression upon me because I do not see that their actions are in conformity with their speeches.'
teach people to abandon the world
Will you enjoin virtue to mankind and forget your own souls?
scholar who follows his lusts and panders to his body
The father replied:
'My son, it is not proper merely on account of this vain fancy to turn away the face from the instruction of advisers, to travel on the road of vanity, to accuse the Ulema of aberration, and whilst searching for an immaculate scholar, to remain excluded from the benefits of knowledge, like a blind man who one night fell into the mud and shouted: "O Muslims, hold a lamp on my path."
Whereon a courtesan who heard him asked: "As thou canst not see the lamp, what wilt thou see with the lamp?"
In the same way the preaching assembly is like the shop of a dealer in linen because if thou bringest no money thou canst obtain no wares and if thou bringest no inclination to the assembly thou wilt not get any felicity.'
said: 'Listen with thy soul's ear to a scholar
vain does the gainsayer ask:
A pious man came to the door of a college from a monastery. He broke the covenant of the company of those of the Tariq (Mystic). I asked him what the difference between a scholar and a monk amounts to?
former saves his blanket from the waves
When they passed near something contemptible, they passed it kindly. When thou beholdest a sinner be concealing and meek.
not thy face from a sinner, O anchorite.
A company of vagabonds met a dervish, spoke insulting words to him, struck him and otherwise molested him; whereon he complained to his superior and explained the case. The Pir (Sheikh) replied:
'My son, the patched frock of dervishes is the garment of resignation and who, wearing it, cannot bear injuries is a pretender not entitled to the frock.'
A large river will not
become turbid from stones.
he injures thee, bear it
be dust before thou art turned into dust.
Listen to this story how in Baghdad a flag and a curtain fell into dispute.
Travel stained, dusty and fatigued, the flag said to the curtain by way of reproach:
'I and thou, we are both
'My head is on the
A bystander said: 'Someone has insulted him.'
اين فرومايه هزار من سنگ برمي دارد و طاقت نمي آرد
'This base wretch is able to lift a thousand mann (weight) of stones and has not the power to bear one word.'
لاف سر پنجگى و دعوى مردى بگذار
عاجز نفس ، فرومايه چه مردى زنى
گرت از دست برآيد دهنى شيرين كن
مردى آن نيست كه مشتى بزنى بر دهنى
Abandon thy claim to strength and manliness.
اگر خود بر كند پيشانى پيل
نه مرد است آنكه در او مردمى نيست
بنى آدم سرشت از خاك دارد
اگر خالى نباشد، آدمى نيست
Although able to tear up an elephant's front
'The least of them is that they prefer to please their friends rather than themselves;
and philosophers have said that a brother who is fettered by affairs relating to himself is neither a brother nor a relative.'
همراه اگر شتاب كند در سفر تو بيست
دل در كسى نبند كه دل بسته تو نيست
چو نبود خويش را ديانت و تقوا
قطع رحم بهتر از مودت قربى
thy fellow traveler hastens, he is not thy fellow.
I remember that an opponent objected to the last two lines, saying: 'God the most high and glorious has in his noble book prohibited the severing of connection with relatives and has commanded us to love them. What thou hast alleged is contrary to it.'
I replied: 'Thou art mistaken because according to the Quran, Allah the most high has said:
(Quran 29:8) وَإِن جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا
If they both father and mother, strive to induce thee to associate with me that concerning which thou hast no knowledge, obey them not.
هزار خويش كه بيگانه از خدا باشد
فداى يكتن بيگانه كاشنا باشد
thousand kinsmen who are strangers to God
mean wretch, what teeth are these?
زشت باشد ديبقى و ديبا
كه بود بر عروس نازيبا
is the brocade and damask cloth
At last it became necessary to marry her to a blind man and it is related that on the said occasion a physician arrived from Serandip who was able to restore sight to the blind.
The Faqih, being asked why he had not put his son-in-law under treatment, replied: 'I fear that if he is able to see he will divorce my daughter.'
It is better if the husband of an ugly woman is blind.
'O king, in this world we are inferior to thee in dignity but more happy in life. In death we are equal and in the resurrection superior to thee.'
اگر كشور گشاى كامران است
و گر درويش ، حاجتمند نان است
در آن ساعت كه خواهند اين و آن مرد
نخواهند از جهان بيش از كفن برد
چو رخت از مملكت بربست خواهى
گدايى بهتر است از پادشاهى
Though the master of a country may have enjoyment
Externally the dervish shows a patched robe and a shaved head but in reality his heart is living and his lust dead.
نه آنكه بر در دعوى نشيند از خلقى
وگر خلاف كنندش به جنگ برخيزد
اگر ز كوه غلطد آسيا سنگى
نه عارف است كه از راه سنگ برخيزد
does not sit at the door of pretence away from people
The way of dervishes is
- professing the unity of God,
- submission and
Whoever possesses these qualities is really a dervish, although he may wear an elegant robe, whereas a prattler who neglects his orisons, is luxurious, sensual, turns day into night in the bondage of lust, and night into day in the sleep of carelessness, eats whatever he gets, and speaks whatever comes upon his tongue, is a profligate, although he may wear the habit of a dervish.
اى درونت برهنه از تقوا
كز برون جامه ريا دارى
پرده هفت رنگى در مگذار
تو كه در خانه بوريا دارى
thou whose interior is denuded of piety
ديدم گل تازه چند دسته
برگنبدي از گياه رسته
I saw bouquets of fresh
گفتم : چه بود گياه ناچيز
تا در صف گل نشيند او نيز ؟
I asked: 'What is
بگريست گياه و گفت : خاموش
صحبت نكند كرم فراموش
The grass wept and said:
گر نيست جمال و رنگ و بويم
آخر نه گياه باغ اويم
Although I have no beauty,
color and perfume,
من بنده حضرت كريمم
پرورده نعمت قديمم
I am the slave of a
گر بى هنرم و گر هنرمند
لطف است اميدم از خداوند
Whether I possess virtue
با آنكه بضاعتى ندارم
سرمايه طاعتى ندارم
Although I possess no
او چاره كار بنده داند
چون هيچ وسيلتش نماند
He knows the remedy for
رسم است كه مالكان تحرير
آزاد كنند بنده پير
It is customary that the
owner gives a writ
اى بار خداى عالم آراى
بر بنده پير خود ببخشاى
O God, who hast adorned
سعدى ره كعبه رضا گير
اى مرد خدا ! در خدا گير
Sa'di, take the road to
the Ka'bah of submission.
بدبخت كسى كه سر بتابد
زين در، كه درى دگر بيابد
Unlucky is he who turns
'He who possesses liberality needs no bravery.'
نماند حاتم طائى وليك تا به ابد
بماند نام بلندش به نيكويى مشهور
is written on the tomb of Behram Gur:
زكات مال به در كن كه فضله رز را
چو باغبان بزند بيشتر دهد انگور
نبشته است بر گور بهرام گور
كه دست كرم به ز بازوى زور
Hatim Tai has passed away but for ever