که حملناهم علی البحری به جان ** از حملناهم علی البر پیش ران
For in spirit thou art (what is signified by the text), We have conveyed them on the Sea: push forward (then) from (the state implied in the words), We have conveyed them on the land.
مر ملایک را سوی بر راه نیست ** جنس حیوان هم ز بحر آگاه نیست3775
The angels have no access to the land; the animal kind, again, are ignorant of the Sea.
تو به تن حیوان به جانی از ملک ** تا روی هم بر زمین هم بر فلک
Thou in (thy) body art an animal, and in (thy) spirit thou art of the angels, so that thou mayst walk on the earth and also in the sky;
تا به ظاهر مثلکم باشد بشر ** با دل یوحی إلیه دیدهور
So that the seer with heart divinely inspired may be, in appearance, a man like yourselves.
قالب خاکی فتاده بر زمین ** روح آن گردان بر این چرخ برین
His body of dust (is here), fallen upon the earth; (but) his spirit (is) circling in this highest sphere (of Heaven).
ما همه مرغابیانیم ای غلام ** بحر میداند زبان ما تمام
We all are water-birds, O lad: the Sea fully knows our language.
پس سلیمان بحر آمد ما چو طیر ** در سلیمان تا ابد داریم سیر3780
Therefore the Sea is (our) Solomon, and we are as the birds (familiar with Solomon): in Solomon we move unto everlasting.
با سلیمان پای در دریا بنه ** تا چو داود آب سازد صد زره
With Solomon set thy foot in the Sea, that the water, David-like, may make a hundred rings of mail (ripples).
آن سلیمان پیش جمله حاضر است ** لیک غیرت چشم بند و ساحر است
That Solomon is present to all, but (His) jealousy binds (our) eyes (with spells) and enchants (us),
تا ز جهل و خوابناکی و فضول ** او به پیش ما و ما از وی ملول
So that from folly and drowsiness (forgetfulness) and vanity— He is beside us, and (yet) we are sick of Him.
تشنه را درد سر آرد بانگ رعد ** چون نداند کاو کشاند ابر سعد
The noise of thunder gives the thirsty man headache, when he does not know that it (the thunder) brings on the rain-clouds of felicity.
چشم او مانده است در جوی روان ** بیخبر از ذوق آب آسمان3785
His eye remains (fixed) upon the running stream, unaware of the delicious taste of the Water of Heaven.
مرکب همت سوی اسباب راند ** از مسبب لاجرم محجوب ماند
He has urged the steed of (his) attention towards (secondary) causes: consequently he remains debarred from the Causer.
آن که بیند او مسبب را عیان ** کی نهد دل بر سببهای جهان
(But) one that sees the Causer plainly—how should he set his mind upon the (secondary) causes in the world?
حیران شدن حاجیان در کرامات آن زاهد که در بادیه تنهاش یافتند
How the pilgrims were amazed at the miracles of the ascetic whom they found (living) alone in the desert.
زاهدی بد در میان بادیه ** در عبادت غرق چون عبادیه
Amidst the desert lived an ascetic, absorbed in devotion like the people of ‘Abbádán.
حاجیان آن جا رسیدند از بلاد ** دیدهشان بر زاهد خشک اوفتاد
The pilgrims from (different) countries arrived there: their eyes fell upon the parched ascetic.
جای زاهد خشک بود او تر مزاج ** از سموم بادیه بودش علاج3790
The dwelling-place of the ascetic was dry, (but) he was moist in temperament: in the simoom of the desert he had a remedy (for his moistness).
حاجیان حیران شدند از وحدتش ** و آن سلامت در میان آفتش
The pilgrims were amazed at his solitude and his welfare in the midst of bane.
در نماز استاده بد بر روی ریگ ** ریگ کز تفش بجوشد آب دیگ
He stood on the sand, (engaged) in the ritual prayer—sand from the heat whereof the water in a pot would boil.
گفتیی سر مست در سبزه و گل است ** یا سواره بر براق و دلدل است
You would have said he was (standing) enraptured amongst herbs and flowers, or mounted on Buráq or Duldul;
یا که پایش بر حریر و حلههاست ** یا سموم او را به از باد صباست
Or that his feet were on silk and broidered cloths; or that to him the simoom was more pleasant than the zephyr.
پس بماندند آن جماعت با نیاز ** تا شود درویش فارغ از نماز3795
Then that company remained in need (unsatisfied) till the dervish should finish the (ritual) prayer.
چون ز استغراق باز آمد فقیر ** ز آن جماعت زندهای روشن ضمیر
When the dervish came back (to himself) from (his state of) absorption (in God), one of that company, a man (spiritually) alive and of enlightened mind,
دید کابش میچکید از دست و رو ** جامهاش تر بود از آثار وضو
Observed that water was trickling from his hands and face, (and that) his garment was wet with the traces of ablution;
پس بپرسیدش که آبت از کجاست ** دست را برداشت کز سوی شماست
So he asked him, “Whence hast thou water?” He lifted his hand, (indicating) that it came from heaven.