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3
2280-2329

  • پیر عقل آمد نه آن موی سپید ** مو نمی‌گنجد درین بخت و امید 2280
  • 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).
  • 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
  • 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.
  • چون رهید آن کشتی و آمد بکام ** شد نماز آن جماعت هم تمام
  • “When the ship was saved and (the voyagers) attained to their desire, simultaneously the (ritual) prayer of that company was finished.
  • فجفجی افتادشان با همدگر ** کین فضولی کیست از ما ای پدر
  • They began to murmur to one another, saying, ‘O father, which of us is this (interfering) busybody?’
  • هر یکی با آن دگر گفتند سر ** از پس پشت دقوقی مستتر
  • Each one spoke in secret to the other, (whilst they were) concealed (from view) behind Daqúqí's back,
  • گفت هر یک من نکردستم کنون ** این دعا نه از برون نه از درون
  • And each one said, ‘I did not make this invocation just now, either externally or internally.’
  • گفت مانا این امام ما ز درد ** بوالفضولانه مناجاتی بکرد 2285
  • He (one of the company) said, ‘It would seem that this Imám of ours, (moved) by grief, has meddlesomely offered an orison.’
  • گفت آن دیگر که ای یار یقین ** مر مرا هم می‌نماید این چنین
  • Said the other, ‘O thou who art familiar with (intuitive) certainty, so it appears to me too.
  • او فضولی بوده است از انقباض ** کرد بر مختار مطلق اعتراض
  • He has been meddlesome: (prompted) by distress he has interfered with Him who chooseth (as He pleaseth), the Absolute One.’
  • چون نگه کردم سپس تا بنگرم ** که چه می‌گویند آن اهل کرم
  • When I looked behind (me) to see what those noble ones were saying,
  • یک ازیشان را ندیدم در مقام ** رفته بودند از مقام خود تمام
  • I did not see one of them in their place: they had all gone from their place.
  • نه به چپ نه راست نه بالا نه زیر ** چشم تیز من نشد بر قوم چیر 2290
  • (They were) neither on the left nor on the right nor above nor below: my keen eye was unable to find the company (anywhere).
  • درها بودند گویی آب گشت ** نه نشان پا و نه گردی بدشت
  • 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.
  • در قباب حق شدند آن دم همه ** در کدامین روضه رفتند آن رمه
  • At that moment they all (had) entered into the tents of God: into what garden had the troop (of them) gone?
  • درتحیر ماندم کین قوم را ** چون بپوشانید حق بر چشم ما
  • I remained in amazement as to how God caused this company to be concealed from mine eye.”
  • آنچنان پنهان شدند از چشم او ** مثل غوطه‌ی ماهیان در آب جو
  • In such wise did they vanish from his eye, like the plunge of fishes into the water of a stream.
  • سالها درحسرت ایشان بماند ** عمرها در شوق ایشان اشک راند 2295
  • During (many) years he continued to grieve for (the loss of) them; during (many) lifetimes he shed tears in longing for them.
  • تو بگویی مرد حق اندر نظر ** کی در آرد با خدا ذکر بشر
  • You may say, “How should a man of God bring into view the thought of (take any thought of) human beings beside God?”
  • خر ازین می‌خسپد اینجا ای فلان ** که بشر دیدی تو ایشان را نه جان
  • You are in a hole here, O so-and-so, because you have regarded them as flesh, not as spirit.
  • کار ازین ویران شدست ای مرد خام ** که بشر دیدی مر ایشان را چو عام
  • You have come to ruin, O foolish man, because like the vulgar you regarded them as human beings.
  • تو همان دیدی که ابلیس لعین ** گفت من از آتشم آدم ز طین
  • 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.”
  • چشم ابلیسانه را یک دم ببند ** چند بینی صورت آخر چند چند 2300
  • Bandage your Satanic eye for one moment: how long, pray, will you regard the (external) form? How long, how long?
  • ای دقوقی با دو چشم همچو جو ** هین مبر اومید ایشان را بجو
  • O Daqúqí with (thy) streaming eyes, come, do not abandon hope: seek them!
  • هین بجو که رکن دولت جستن است ** هر گشادی در دل اندر بستن است
  • Come, seek (them), for search is the pillar (foundation) of fortune: every (joyous) expansion of the heart is involved in (painful) constriction.
  • از همه کار جهان پرداخته ** کو و کو می‌گو بجان چون فاخته
  • Unconcerned with all the business of the world, keep saying with (all) thy soul kú, kú, like the dove.
  • نیک بنگر اندرین ای محتجب ** که دعا را بست حق در استجب
  • Consider this well, O thou who art veiled (by worldliness), that God hath tied “invocation” to “I will answer.”
  • هر که را دل پاک شد از اعتلال ** آن دعااش می‌رود تا ذوالجلال 2305
  • Whosoever's heart is purged of infirmity, his invocation will go unto the Lord of glory.
  • باز شرح کردن حکایت آن طالب روزی حلال بی کسب و رنج در عهد داود علیه السلام و مستجاب شدن دعای او
  • 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.
  • یادم آمد آن حکایت کان فقیر ** روز و شب می‌کرد افغان و نفیر
  • The story has come into my mind how that poor man used to moan and lament day and night,
  • وز خدا می‌خواست روزی حلال ** بی شکار و رنج و کسب و انتقال
  • And beg of God a lawful means of livelihood without pursuit and trouble and work and movement (from one place to another).
  • پیش ازین گفتیم بعضی حال او ** لیک تعویق آمد و شد پنج‌تو
  • We have formerly related a part of what happened to him, but hindrance intervened and became fivefold.
  • هم بگوییمش کجا خواهد گریخت ** چون ز ابر فضل حق حکمت بریخت
  • (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?
  • صاحب گاوش بدید و گفت هین ** ای بظلمت گاو من گشته رهین 2310
  • The owner of the cow espied him and said “Hey, O you to whose unrighteousness my cow has fallen a prey,
  • هین چراکشتی بگو گاو مرا ** ابله طرار انصاف اندر آ
  • Hey, tell (me) why did you kill my cow? Fool! Cutpurse! Deal fairly (with me).”
  • گفت من روزی ز حق می‌خواستم ** قبله را از لابه می‌آراستم
  • He said, “I was begging God for daily bread and preparing aqibla(for myself) of supplication.
  • آن دعای کهنه‌ام شد مستجاب ** روزی من بود کشتم نک جواب
  • 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)!”
  • او ز خشم آمد گریبانش گرفت ** چند مشتی زد به رویش ناشکفت
  • 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.
  • رفتن هر دو خصم نزد داود علیه السلام
  • How both the adversaries went to David, on whom be peace.
  • می‌کشیدش تا به داود نبی ** که بیا ای ظالم گیج غبی 2315
  • He led him to the Prophet David, saying, “Come, O you crazy fool and criminal!
  • حجت بارد رها کن ای دغا ** عقل در تن آور و با خویش آ
  • Drop (this) silly argument, O impostor; let (some) intelligence into your body and come to your senses!
  • این چه می‌گویی دعا چه بود مخند ** بر سر و و ریش من و خویش ای لوند
  • 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!”
  • گفت من با حق دعاها کرده‌ام ** اندرین لابه بسی خون خورده‌ام
  • He (the poor man) said, “I have offered (many) prayers to God, I have borne much toil and pain in this supplication.
  • من یقین دارم دعا شد مستجاب ** سر بزن بر سنگ ای منکرخطاب
  • I possess the certainty (that) the prayer has been answered. Dash your head against the stones, O foul-spoken one!”
  • گفت گرد آیید هین یا مسلمین ** ژاژ بینید و فشار این مهین 2320
  • He cried, “Hey, gather round, O Moslems! Behold the drivel and raving of this imbecile!
  • ای مسلمانان دعا مال مرا ** چون از آن او کند بهر خدا
  • O Moslems, for God’s sake, how should prayer make my property belong to him?
  • گر چنین بودی همه عالم بدین ** یک دعا املاک بردندی بکین
  • 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 گدایان ضریر ** محتشم گشته بدندی و امیر
  • If it were so, the blind beggars would have become grandees and princes;
  • روز و شب اندر دعااند و ثنا ** لابه‌گویان که تو ده‌مان ای خدا
  • (For) they are (engaged) day and night in invocation and praise (of God), uttering entreaties and crying, ‘O God, do Thou give unto us!
  • تا تو ندهی هیچ کس ندهد یقین ** ای گشاینده تو بگشا بند این 2325
  • Unless Thou give, assuredly no one will give (us anything): O Opener, do Thou open the lock of this (bounty)!’
  • مکسب کوران بود لابه و دعا ** جز لب نانی نیابند از عطا
  • Supplication and prayer is the means whereby the blind earn their livelihood, (yet) they get no gift but a crust of bread.”
  • خلق گفتند این مسلمان راست‌گوست ** وین فروشنده‌ی دعاها ظلم‌جوست
  • The people said, “This Moslem speaks the truth, and this prayer-monger is one who seeks to act unjustly.
  • این دعا کی باشد از اسباب ملک ** کی کشید این را شریعت خود بسلک
  • How should this prayer be a means of acquiring property? When forsooth did the religious Law enter this on the roll?
  • بیع و بخشش یا وصیت یا عطا ** یا ز جنس این شود ملکی ترا
  • A thing becomes your property by sale and donation or by bequest and gift or by some means of this kind.