بخش 108 - حکایت صدر جهان بخارا کی هر سایلی کی به زبان بخواستی از صدقهٔ عام بی‌دریغ او محروم شدی و آن دانشمند درویش به فراموشی و فرط حرص و تعجیل به زبان بخواست در موکب صدر جهان از وی رو بگردانید و او هر روز حیلهٔ نو ساختی و خود را گاه زن کردی زیر چادر وگاه نابینا کردی و چشم و روی خود بسته به فراستش بشناختی الی آخره

It was the habit of that most noble lord in Bukhárá to deal kindly with beggars.

His great bounty and immeasurable munificence were always scattering gold till nightfall.

The gold was wrapped in bits of paper: he continued to lavish bounty as long as he lived.

(He was) like the sun and the spendthrift moon; (for) they give back (all) the radiance that they receive (from God).

Who bestows gold on the earth? The sun. Through him, gold is in the mine and treasure in the ruin.

Every morning an allowance (was distributed) to a (different) set of people, in order that no class should be left disappointed by him.

On one day his gifts were made to those afflicted (by disease); next day the same generosity (was shown) to widows;

Next day to impoverished descendants of ‘Alí together with poor jurists engaged in study (of the canon- law);

Next day to empty-handed common folk; next day to persons fallen into debt.

His rule (in giving alms) was that no one should beg for gold with his tongue or open his lips at all;

But the paupers stood in silence, like a wall, on the outskirts of his path,

And any one who suddenly begged with his lips was punished for this offence by not getting from him (even) a mite of money.

His maxim was “Those of you who keep silence are saved”: his purses and bowls (of food) were (reserved) for the silent.

One day (it happened) extraordinarily (that) an old man said, “Give me alms, for I am hungry.”

He refused (alms) to the old man, but the old man importuned him: the people were astounded by the old man's importunity.

He (the Sadr) said, “You are a very shameless old man, O father.” The old man replied, “Thou art more shameless than I,

For thou hast enjoyed this world, and in thy greed thou wouldst fain take the other world (to enjoy it) together with this world.”

He (the Sadr) laughed and gave the old man some money: the old man alone obtained the bounty.

Except that old man none of those who begged (aloud) saw half a mite or a single farthing of his money.

On the day when it was the turn of the jurists (to receive alms), a certain jurist, (impelled) by cupidity, suddenly began to whine.

He made many piteous appeals, but there was no help (for him); he uttered every kind (of entreaty), but it availed him naught.

Next day he wrapped his leg in rags (and stood) in the row of the sufferers (from illness), hanging his head.

He tied splints on his shank, left and right, in order that it might be supposed that his leg was broken.

He (the Sadr) saw and recognised him and did not give him anything. Next day he covered his face with a rain-cloak,

(But) the noble lord knew him still and gave him nothing because of the sin and crime (which he had committed) by speaking.

When he had failed in a hundred sorts of trickery, he drew a chádar over his head, like women,

And went and sat down amongst the widows, and let his head droop and concealed his hands.

Still he (the Sadr) recognised him and did not give him any alms: on account of the disappointment a (feeling of) burning grief came into his heart.

He went early in the morning to a purveyor of grave-clothes, saying, “Wrap me in a felt (shroud) and lay me out on the road.

Do not open thy lips at all, (but) sit down and look on till the Sadr-i Jahán passes here.

Maybe he will see (me) and suppose that I am dead and drop some money to cover the cost of the shroud.

I will pay thee half of whatever he may give.” The poor man, desiring the (expected) present, did just as he was told.

He wrapped him in the felt and laid him out on the road. The Sadr-i Jahán happened to pass that way

And dropped some gold on the felt (shroud). He (the jurist) put forth his hand in his haste (and fear)

Lest the purveyor of the grave-clothes should seize the gift of money and lest that perfidious rascal should hide it from him.

The dead man raised his hand from beneath the felt (shroud), and, following his hand, his head (too) came forth from below.

He said to the Sadr-i Jahán, “(See) how I have received (it), O thou who didst shut the doors of generosity against me!”

He (the Sadr) replied, “(Yes), but until you died, O obstinate man, you got no bounty from me.”

The mystery of “Die before death” is this, that the prizes come after dying (and not before).

Except dying, no other skill avails with God, O artful schemer.

One (Divine) favour is better than a hundred kinds of (personal) effort: (such) exertion is in danger from a hundred kinds of mischief.

And the (Divine) favour depends on dying: the trustworthy (authorities) have put this way (doctrine) to the test.

Nay, not even his (the mystic's) death is (possible) without the (Divine) favour: hark, hark, do not tarry anywhere without the (Divine) favour!

That (favour) is (like) an emerald, and this (carnal self) is (like) an old viper: without the emerald how should the viper be made blind?