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2192-2241

  • 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 نیک 2195
  • 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 ربود 2200
  • (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 حلق 2205
  • 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 بر 2210
  • 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 آموختیم 2215
  • 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 خداست 2220
  • 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 گمان 2225
  • 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 انتقام 2230
  • 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 دیگران 2235
  • 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?

  • در هوای آنک گویندت زهی ** بسته‌ای در گردن جانت زهی 2240
  • In your desire that they should say to you “Bravo!” you have tied a bowstring on the neck of your soul.

  • روبها این دم حیلت را بهل ** وقف کن دل بر خداوندان دل
  • O fox, abandon this tail, (which is) contrivance, and devote your heart to the lords of the heart (the saints).