He has urged the steed of (his) attention towards (secondary) causes: consequently he remains debarred from the Causer.
مرکب همت سوی اسباب راند ** از مسبب لاجرم محجوب ماند
(But) one that sees the Causer plainly—how should he set his mind upon the (secondary) causes in the world?
آن که بیند او مسبب را عیان ** کی نهد دل بر سببهای جهان
How the pilgrims were amazed at the miracles of the ascetic whom they found (living) alone in the desert.
حیران شدن حاجیان در کرامات آن زاهد که در بادیه تنهاش یافتند
Amidst the desert lived an ascetic, absorbed in devotion like the people of ‘Abbádán.
زاهدی بد در میان بادیه ** در عبادت غرق چون عبادیه
The pilgrims from (different) countries arrived there: their eyes fell upon the parched ascetic.
حاجیان آن جا رسیدند از بلاد ** دیدهشان بر زاهد خشک اوفتاد
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).3790
جای زاهد خشک بود او تر مزاج ** از سموم بادیه بودش علاج
The pilgrims were amazed at his solitude and his welfare in the midst of bane.
حاجیان حیران شدند از وحدتش ** و آن سلامت در میان آفتش
He stood on the sand, (engaged) in the ritual prayer—sand from the heat whereof the water in a pot would boil.
در نماز استاده بد بر روی ریگ ** ریگ کز تفش بجوشد آب دیگ
You would have said he was (standing) enraptured amongst herbs and flowers, or mounted on Buráq or Duldul;
گفتیی سر مست در سبزه و گل است ** یا سواره بر براق و دلدل است
Or that his feet were on silk and broidered cloths; or that to him the simoom was more pleasant than the zephyr.
یا که پایش بر حریر و حلههاست ** یا سموم او را به از باد صباست
Then that company remained in need (unsatisfied) till the dervish should finish the (ritual) prayer.3795
پس بماندند آن جماعت با نیاز ** تا شود درویش فارغ از نماز
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,
چون ز استغراق باز آمد فقیر ** ز آن جماعت زندهای روشن ضمیر
Observed that water was trickling from his hands and face, (and that) his garment was wet with the traces of ablution;
دید کابش میچکید از دست و رو ** جامهاش تر بود از آثار وضو
So he asked him, “Whence hast thou water?” He lifted his hand, (indicating) that it came from heaven.
پس بپرسیدش که آبت از کجاست ** دست را برداشت کز سوی شماست
He (the pilgrim) said, “Does it come whenever thou wilt, without (any) well and without (any) rope of palm-fibre?
گفت هر گاهی که خواهی میرسد ** بیز جاه و بیز حبل من مسد
Solve our difficulty, O Sultan of the Religion, in order that thy (spiritual) experience may give us certain faith.3800
مشکل ما حل کن ای سلطان دین ** تا ببخشد حال تو ما را یقین
Reveal to us one of thy mysteries, that we may cut from our waists the cords (of infidelity).”
وانما سری ز اسرارت به ما ** تا ببریم از میان زنارها
He (the ascetic) opened his eyes towards heaven, saying, “(O God), answer the prayer of the pilgrims!
چشم را بگشود سوی آسمان ** که اجابت کن دعای حاجیان
I am accustomed to seeking daily bread from above: Thou hast opened to me the door from above,
رزق جویی را ز بالا خو گرم ** تو ز بالا بر گشودستی درم
O Thou who from non-spatiality hast brought space into view, and hast made manifest (the fact that) in heaven is your daily bread.”
ای نموده تو مکان از لامکان ** فی السماء رزقکم کرده عیان
In the midst of this orison a fair cloud suddenly appeared, like a water bearing elephant,3805
در میان این مناجات ابر خوش ** زود پیدا شد چو پیل آب کش
And began to pour down rain, like water from a water-skin: the rain-water settled in the ditch and in the hollows.
همچو آب از مشک باریدن گرفت ** در گو و در غارها مسکن گرفت
The cloud kept raining tears, like a water-skin, and the pilgrims all opened their water-skins.
ابر میبارید چون مشک اشکها ** حاجیان جمله گشاده مشکها
One party (among them), in consequence of those marvellous happenings, were cutting the cords (of unbelief) from their waists.
یک جماعت ز آن عجایب کارها ** میبریدند از میان زنارها
The certainty (faith) of another group was on the increase because of this miracle—and God knows best how to guide aright.
قوم دیگر را یقین در ازدیاد ** زین عجب و الله أعلم بالرشاد
Another group (were) unreceptive, sour and unripe, eternally imperfect ones. (Here) ends the discourse.3810
قوم دیگر ناپذیرا ترش و خام ** ناقصان سرمدی تم الکلام