در دعا ایشان و در زاری و آه ** بر فلک زیشان شده دود سیاه2190
They were (engaged) in invocation and lament and moaning: a black smoke went up from them to heaven.
دیو آن دم از عداوت بین بین ** بانگ زد کای سگ‌پرستان علتین
Then the Devil cried in enmity, “Avaunt! Avaunt! O dog-worshippers, (ye shall be afflicted with) two maladies.
مرگ و جسک ای اهل انکار و نفاق ** عاقبت خواهد بدن این اتفاق
Death and woe (to you)! O unbelievers and hypocrites, this will befall (you) in the end,
چشمتان تر باشد از بعد خلاص ** که شوید از بهر شهوت دیو خاص
(That) after deliverance ye will rejoice to become peculiar devils for the sake of (gratifying) your lust,
یادتان ناید که روزی در خطر ** دستتان بگرفت یزدان از قدر
And will not remember that in the day of peril God took your hands (to save you) from His decree.”
این همی‌آمد ندا از دیو لیک ** این سخن را نشنود جز گوش نیک2195
This cry was coming from the Devil; but these words are unheard except by a good ear.
راست فرمودست با ما مصطفی ** قطب و شاهنشاه و دریای صفا
Mustafá (Mohammed), the Pole and the Emperor and the Sea of Purity, has told us truly,
کانچ جاهل دید خواهد عاقبت ** عاقلان بینند ز اول مرتبت
That what the ignorant will see in the end the wise see from the first step.
کارها ز آغاز اگر غیبست و سر ** عاقل اول دید و آخر آن مصر
If matters are hidden and secret at the beginning, the wise man sees at first, while that obstinate one (sees) at last.
اولش پوشیده باشد و آخر آن ** عاقل و جاهل ببیند در عیان
The beginning thereof is concealed, and both the wise man and the ignorant will see the end in (the moment of its) manifestation;
گر نبینی واقعه‌ی غیب ای عنود ** حزم را سیلاب کی اندر ربود2200
(But) if you, O contumacious one, do not see the hidden event (before it comes to pass)—when did the torrent sweep away your prudence?
حزم چه بود بدگمانی بر جهان ** دم بدم بیند بلای ناگهان
What is prudence? To think ill of the world. He (the prudent man) at every moment will (expect to) see a sudden calamity.
تصورات مرد حازم
The ideas of the prudent man.
آنچنانک ناگهان شیری رسید ** مرد را بربود و در بیشه کشید
’Tis as when a lion has suddenly come up and seized a man and dragged him into the jungle.
او چه اندیشد در آن بردن ببین ** تو همان اندیش ای استاد دین
At (the moment of) that carrying off, what will he think of? Consider (this), and think of the same thing, O thou who art learned in the (Mohammedan) Religion.
می‌کشد شیر قضا در بیشه‌ها ** جان ما مشغول کار و پیشه‌ها
The lion, Destiny, is dragging into the jungles (of death) our souls which are preoccupied with (worldly) business and trades.
آنچنانک از فقر می‌ترسند خلق ** زیر آب شور رفته تا به حلق2205
That (case) is like (the fact) that the people (of this world) have fear of poverty, plunged (as they are) up to their throats in the briny water.
گر بترسندی از آن فقرآفرین ** گنجهاشان کشف گشتی در زمین
If they should fear the Creator of poverty, treasures would be opened to them on the earth.
جمله‌شان از خوف غم در عین غم ** در پی هستی فتاده در عدم
Through fear of affliction they all are in the very essence of affliction: in their quest for (material) existence they have fallen into non-existence.
دعا و شفاعت دقوقی در خلاص کشتی
Daqúqí's entreaty and intercession for the deliverance of the ship.
چون دقوقی آن قیامت را بدید ** رحم او جوشید و اشک او دوید
When Daqúqí beheld that turmoil, his pity was stirred and his tears flowed fast.
گفت یا رب منگر اندر فعلشان ** دستشان گیر ای شه نیکو نشان
He said, “O Lord, do not look at their deeds! Take their hands (to succour them), O auspicious King!
خوش سلامتشان به ساحل با زبر ** ای رسیده دست تو در بحر و بر2210
Bring them back well and safe to the shore, O Thou whose hand (power) reaches (both) sea and land!
ای کریم و ای رحیم سرمدی ** در گذار از بدسگالان این بدی
O Gracious One, O Merciful and Everlasting One, pass over this wickedness committed by devisers of evil!
ای بداده رایگان صد چشم و گوش ** بی ز رشوت بخش کرده عقل و هوش
O Thou who hast given, free of cost, a hundred eyes and ears, and, without bribe, hast dispensed intellect and understanding;
پیش از استحقاق بخشیده عطا ** دیده از ما جمله کفران و خطا
Who hast bestowed the gift before the merit (was existent), having suffered from us the whole (sum) of ingratitude and transgression:
ای عظیم از ما گناهان عظیم ** تو توانی عفو کردن در حریم
O Almighty One, Thou art able to pardon our great sins in privacy.
ما ز آز و حرص خود را سوختیم ** وین دعا را هم ز تو آموختیم2215
We have burnt ourselves from concupiscence and greed, and even this invocation we have learned from Thee.
حرمت آن که دعا آموختی ** در چنین ظلمت چراغ افروختی
(We beseech Thee) in reverence for Thy having taught (us) to invoke (Thee) and for having lighted the lamp (of invocation) amidst darkness like this.”
همچنین می‌رفت بر لفظش دعا ** آن زمان چون مادران با وفا
Thus was the invocation running on his tongue at that time, like (the words of) faithful mothers.
اشک می‌رفت از دو چشمش و آن دعا ** بی خود از وی می بر آمد بر سما
The tears were flowing from his eyes, and that invocation was going up to Heaven from him (while he was) beside himself (unconscious).
آن دعای بی خودان خود دیگرست ** آن دعا زو نیست گفت داورست
That unconscious invocation is, in truth, different: that invocation is not from him (the speaker), it is spoken by the (Divine) Judge.
آن دعا حق می‌کند چون او فناست ** آن دعا و آن اجابت از خداست2220
God is making that invocation, since he (the speaker) is naughted (faná): the invocation and the answer (to it) are (both) from God.
واسطه‌ی مخلوق نه اندر میان ** بی‌خبر زان لابه کردن جسم و جان
There is not present (at that time) the medium, namely, the created person: body and spirit (alike) are unaware of making that supplication.
بندگان حق رحیم و بردبار ** خوی حق دارند در اصلاح کار
The (chosen) servants of God are merciful and long-suffering: they possess the disposition of God in regard to putting things right.
مهربان بی‌رشوتان یاری‌گران ** در مقام سخت و در روز گران
They are kind and bribeless ones, helpers in the hard plight and the heavy (grievous) day.
هین بجو این قوم را ای مبتلا ** هین غنیمت دارشان پیش از بلا
Hark, seek this (saintly) company, O afflicted one! Hark, hold them (as) a prize before the (coming of) affliction.
رست کشتی از دم آن پهلوان ** واهل کشتی را بجهد خود گمان2225
Through the breath (prayer) of that (spiritual) hero the ship was saved, while the people in the ship thought (they were saved) by their own efforts,
که مگر بازوی ایشان در حذر ** بر هدف انداخت تیری از هنر
(Supposing) that maybe in (the hour of) dread their arm had skilfully shot an arrow at the target.
پا رهاند روبهان را در شکار ** و آن زدم دانند روباهان غرار
Foxes, in the chase, are saved by their legs, but the foxes inconsiderately deem that (safety to proceed) from their tails.
عشقها با دم خود بازند کین ** می‌رهاند جان ما را در کمین
(Hence) they play fondly with their tails, thinking, “These save our lives in the ambuscade (of calamity).”
روبها پا را نگه دار از کلوخ ** پا چو نبود دم چه سود ای چشم‌شوخ
O fox, preserve your legs from (being broken by) brickbats; when you have no legs, what use is your tail, O bold-eyed one?
ما چو روباهان و پای ما کرام ** می‌رهاندمان ز صدگون انتقام2230
We are like foxes, and the noble (saints) are (as) our legs: they save us from a hundred kinds of vengeance.
حیله‌ی باریک ما چون دم ماست ** عشقها بازیم با دم چپ و راست
Our subtle contrivance is as our tails: we play fondly with our tails, left and right.
دم بجنبانیم ز استدلال و مکر ** تا که حیران ماند از ما زید و بکر
We wag our tails in argumentation and cunning, in order that Zayd and Bakr may remain amazed at us.
طالب حیرانی خلقان شدیم ** دست طمع اندر الوهیت زدیم
We have sought to excite the amazement of the people; we have eagerly grasped at Divinity,
تا بافسون مالک دلها شویم ** این نمی‌بینیم ما کاندر گویم
That by means of guile we may gain possession of (the people's) hearts; we do not see that we are in a ditch.
در گوی و در چهی ای قلتبان ** دست وا دار از سبال دیگران2235
You are in the ditch and in the pit, O scoundrel: keep your hands off the moustache of others!
چون به بستانی رسی زیبا و خوش ** بعد از آن دامان خلقان گیر و کش
When you arrive at a fair and beauteous garden, after that lay hold of the people's skirts and lead them.
ای مقیم حبس چار و پنج و شش ** نغز جایی دیگران را هم بکش
O you who dwell in the prison of the four (elements) and the five (senses) and the six (directions), lead others also to (such) a goodly place!
ای چو خربنده حریف کون خر ** بوسه گاهی یافتی ما را ببر
O you who, like an ass-servant, are the comrade of the ass's rump, you have found a (fine) spot to kiss: take us (to it)!
چون ندادت بندگی دوست دست ** میل شاهی از کجاات خاستست
Since (true) servitude to the Beloved has not been granted you, whence has arisen in you the wish for sovereignty?