Inasmuch as from that fancy of silver and gold there was no (real) gold, the skirt of your sincerity was rent and your sorrow increased.
از خیال سیم و زر چون زر نبود ** دامن صدقت درید و غم فزود
How should the (coloured) stone appear to the children as stone, till Reason lays hold of their skirts?
کی نماید کودکان را سنگ سنگ ** تا نگیرد عقل دامنشان به چنگ
The Elder (Pír) is Reason, not that white hair (of eld): hair is not contained in (has nothing to do with) this fortune and hope (which is bestowed by Reason).2280
پیر عقل آمد نه آن موی سپید ** مو نمی‌گنجد درین بخت و امید
How the company (of the Seven) took offence at Daqúqí's invocation and intercession, and flew away and disappeared in the Veil of the Unseen World; and how Daqúqí was bewildered (and did not know) whether they had gone into the air or on the earth.
انکار کردن آن جماعت بر دعا و شفاعت دقوقی و پریدن ایشان و ناپیدا شدن در پرده‌ی غیب و حیران شدن دقوقی کی در هوا رفتند یا در زمین
“When the ship was saved and (the voyagers) attained to their desire, simultaneously the (ritual) prayer of that company was finished.
چون رهید آن کشتی و آمد بکام ** شد نماز آن جماعت هم تمام
They began to murmur to one another, saying, ‘O father, which of us is this (interfering) busybody?’
فجفجی افتادشان با همدگر ** کین فضولی کیست از ما ای پدر
Each one spoke in secret to the other, (whilst they were) concealed (from view) behind Daqúqí's back,
هر یکی با آن دگر گفتند سر ** از پس پشت دقوقی مستتر
And each one said, ‘I did not make this invocation just now, either externally or internally.’
گفت هر یک من نکردستم کنون ** این دعا نه از برون نه از درون
He (one of the company) said, ‘It would seem that this Imám of ours, (moved) by grief, has meddlesomely offered an orison.’2285
گفت مانا این امام ما ز درد ** بوالفضولانه مناجاتی بکرد
Said the other, ‘O thou who art familiar with (intuitive) certainty, so it appears to me too.
گفت آن دیگر که ای یار یقین ** مر مرا هم می‌نماید این چنین
He has been meddlesome: (prompted) by distress he has interfered with Him who chooseth (as He pleaseth), the Absolute One.’
او فضولی بوده است از انقباض ** کرد بر مختار مطلق اعتراض
When I looked behind (me) to see what those noble ones were saying,
چون نگه کردم سپس تا بنگرم ** که چه می‌گویند آن اهل کرم
I did not see one of them in their place: they had all gone from their place.
یک ازیشان را ندیدم در مقام ** رفته بودند از مقام خود تمام
(They were) neither on the left nor on the right nor above nor below: my keen eye was unable to find the company (anywhere).2290
نه به چپ نه راست نه بالا نه زیر ** چشم تیز من نشد بر قوم چیر
You might say that they were pearls (which) had become water: there was neither footprint nor any dust (to show where they had gone) in the desert.
درها بودند گویی آب گشت ** نه نشان پا و نه گردی بدشت
At that moment they all (had) entered into the tents of God: into what garden had the troop (of them) gone?
در قباب حق شدند آن دم همه ** در کدامین روضه رفتند آن رمه
I remained in amazement as to how God caused this company to be concealed from mine eye.”
درتحیر ماندم کین قوم را ** چون بپوشانید حق بر چشم ما
In such wise did they vanish from his eye, like the plunge of fishes into the water of a stream.
آنچنان پنهان شدند از چشم او ** مثل غوطه‌ی ماهیان در آب جو
During (many) years he continued to grieve for (the loss of) them; during (many) lifetimes he shed tears in longing for them.2295
You may say, “How should a man of God bring into view the thought of (take any thought of) human beings beside God?”
تو بگویی مرد حق اندر نظر ** کی در آرد با خدا ذکر بشر
You are in a hole here, O so-and-so, because you have regarded them as flesh, not as spirit.
خر ازین می‌خسپد اینجا ای فلان ** که بشر دیدی تو ایشان را نه جان
You have come to ruin, O foolish man, because like the vulgar you regarded them as human beings.
کار ازین ویران شدست ای مرد خام ** که بشر دیدی مر ایشان را چو عام
You have regarded (them) in the same way as the accursed Iblís (regarded Adam): he said, “I am of fire, (while) Adam is of earth.”
تو همان دیدی که ابلیس لعین ** گفت من از آتشم آدم ز طین
Bandage your Satanic eye for one moment: how long, pray, will you regard the (external) form? How long, how long?2300
چشم ابلیسانه را یک دم ببند ** چند بینی صورت آخر چند چند
O Daqúqí with (thy) streaming eyes, come, do not abandon hope: seek them!
ای دقوقی با دو چشم همچو جو ** هین مبر اومید ایشان را بجو
Come, seek (them), for search is the pillar (foundation) of fortune: every success consists in (depends on) fixing the heart (upon the object of desire).
هین بجو که رکن دولت جستن است ** هر گشادی در دل اندر بستن است
Unconcerned with all the business of the world, keep saying with (all) thy soul kú, kú, like the dove.
از همه کار جهان پرداخته ** کو و کو می‌گو بجان چون فاخته
Consider this well, O thou who art veiled (by worldliness), that God hath tied “invocation” to “I will answer.”
نیک بنگر اندرین ای محتجب ** که دعا را بست حق در استجب
Whosoever's heart is purged of infirmity, his invocation will go unto the Lord of glory.2305
هر که را دل پاک شد از اعتلال ** آن دعااش می‌رود تا ذوالجلال
Explaining further the story of him who in the time of David, on whom be peace, sought to receive (from God) lawful means of livelihood without working or taking trouble, and how his prayer was answered favourably.
باز شرح کردن حکایت آن طالب روزی حلال بی کسب و رنج در عهد داود علیه السلام و مستجاب شدن دعای او
The story has come into my mind how that poor man used to moan and lament day and night,
یادم آمد آن حکایت کان فقیر ** روز و شب می‌کرد افغان و نفیر
And beg of God a lawful means of livelihood without pursuit and trouble and work and movement (from one place to another).
وز خدا می‌خواست روزی حلال ** بی شکار و رنج و کسب و انتقال
We have formerly related a part of what happened to him, but hindrance intervened and became fivefold.
پیش ازین گفتیم بعضی حال او ** لیک تعویق آمد و شد پنج‌تو
(Now) too we shall tell( the rest of) it. Whither will it (the story) flee, since wisdom has poured (on us) from the clouds of God’s bounty?
هم بگوییمش کجا خواهد گریخت ** چون ز ابر فضل حق حکمت بریخت
The owner of the cow espied him and said “Hey, O you to whose unrighteousness my cow has fallen a prey,2310
صاحب گاوش بدید و گفت هین ** ای بظلمت گاو من گشته رهین
Hey, tell (me) why did you kill my cow? Fool! Cutpurse! Deal fairly (with me).”
هین چراکشتی بگو گاو مرا ** ابله طرار انصاف اندر آ
He said, “I was begging God for daily bread and preparing aqibla(for myself) of supplication.
گفت من روزی ز حق می‌خواستم ** قبله را از لابه می‌آراستم
That ancient prayer of mine was answered (by God). She (the cow) was my portion of daily bread: I killed her. Behold the answer (to your question)!”
آن دعای کهنه‌ام شد مستجاب ** روزی من بود کشتم نک جواب
He (the owner of the cow) came angrily and seized his collar; having lost patience, he struck him in the face with his fist several times.
او ز خشم آمد گریبانش گرفت ** چند مشتی زد به رویش ناشکفت
How both the adversaries went to David, on whom be peace.
رفتن هر دو خصم نزد داود علیه السلام
He led him to the Prophet David, saying, “Come, O you crazy fool and criminal!2315
می‌کشیدش تا به داود نبی ** که بیا ای ظالم گیج غبی
Drop (this) silly argument, O impostor; let (some) intelligence into your body and come to your senses!
حجت بارد رها کن ای دغا ** عقل در تن آور و با خویش آ
What is this that you are saying? What is the prayer (you speak of)? Do not laugh at my head and beard and your own (too), O scoundrel!”
این چه می‌گویی دعا چه بود مخند ** بر سر و و ریش من و خویش ای لوند
He (the poor man) said, “I have offered (many) prayers to God, I have borne much toil and pain in this supplication.
گفت من با حق دعاها کرده‌ام ** اندرین لابه بسی خون خورده‌ام
I possess the certainty (that) the prayer has been answered. Dash your head against the stones, O foul-spoken one!”
من یقین دارم دعا شد مستجاب ** سر بزن بر سنگ ای منکرخطاب
He cried, “Hey, gather round, O Moslems! Behold the drivel and raving of this imbecile!2320
گفت گرد آیید هین یا مسلمین ** ژاژ بینید و فشار این مهین
O Moslems, for God’s sake, how should prayer make my property belong to him?
ای مسلمانان دعا مال مرا ** چون از آن او کند بهر خدا
If it were so, by means of a single prayer of this kind the whole world would carry off (one another’s) possessions by force.
گر چنین بودی همه عالم بدین ** یک دعا املاک بردندی بکین
If it were so, the blind beggars would have become grandees and princes;
گر چنین بودی گدایان ضریر ** محتشم گشته بدندی و امیر
(For) they are (engaged) day and night in invocation and praise (of God), uttering entreaties and crying, ‘O God, do Thou give unto us!
روز و شب اندر دعااند و ثنا ** لابه‌گویان که تو ده‌مان ای خدا
Unless Thou give, assuredly no one will give (us anything): O Opener, do Thou open the lock of this (bounty)!’2325
تا تو ندهی هیچ کس ندهد یقین ** ای گشاینده تو بگشا بند این
Supplication and prayer is the means whereby the blind earn their livelihood, (yet) they get no gift but a crust of bread.”
مکسب کوران بود لابه و دعا ** جز لب نانی نیابند از عطا
The people said, “This Moslem speaks the truth, and this prayer-monger is one who seeks to act unjustly.
خلق گفتند این مسلمان راست‌گوست ** وین فروشنده‌ی دعاها ظلم‌جوست