In Book Six, Section 76 of the *Masnavi*, Rumi uses the Quranic narrative of Prophet Hud to illustrate the protective nature of divine grace. During the catastrophic wind that destroyed the disbelieving 'Ad tribe, Hud and his followers sat safely within a drawn circle. Rumi metaphorically describes the destructive wind as a raging storm, while God's grace serves as an invisible 'ship' that harbors the believers. This Sufi allegory teaches that worldly tribulations and natural forces are conscious instruments of the Divine; they annihilate those who are disconnected from spiritual truth while acting as an impenetrable sanctuary for the faithful who surrender to God's will.

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## Original content
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مؤمنان از دست باد ضایره 
جمله بنشستند اندر دایره
باد طوفان بود و کشتی لطف هو 
بس چنین کشتی و طوفان دارد او
پادشاهی را خدا کشتی کند 
تا به حرص خویش بر صفها زند
قصد شه آن نه که خلق آمن شوند 
قصدش آنک ملک گردد پای بند
آن خراسی می دود قصدش خلاص 
تا بیابد او ز زخم آن دم مناص
قصد او آن نه که آبی بر کشد 
یاکه کنجد را بدان روغن کند
گاو بشتابد ز بیم زخم سخت 
نه برای بردن گردون و رخت
لیک دادش حق چنین خوف وجع 
تا مصالح حاصل آید در تبع
هم چنان هر کاسبی اندر دکان 
بهر خود کوشد نه اصلاح جهان
هر یکی بر درد جوید مرهمی 
در تبع قایم شده زین عالمی
حق ستون این جهان از ترس ساخت 
هر یکی از ترس جان در کار باخت
حمد ایزد را که ترسی را چنین 
کرد او معمار و اصلاح زمین
این همه ترسنده اند از نیک و بد 
هیچ ترسنده نترسد خود ز خود
پس حقیقت بر همه حاکم کسیست 
که قریبست او اگر محسوس نیست
هست او محسوس اندر مکمنی 
لیک محسوس حس این خانه نی
آن حسی که حق بر آن حس مظهرست 
نیست حس این جهان آن دیگرست
حس حیوان گر بدیدی آن صور 
بایزید وقت بودی گاو و خر
آنک تن را مظهر هر روح کرد 
وآنک کشتی را براق نوح کرد
گر بخواهد عین کشتی را به خو 
او کند طوفان تو ای نورجو
هر دمت طوفان و کشتی ای مقل 
با غم و شادیت کرد او متصل
گر نبینی کشتی و دریا به پیش 
لرزها بین در همه اجزای خویش
چون نبیند اصل ترسش را عیون 
ترس دارد از خیال گونه گون
مشت بر اعمی زند یک جلف مست 
کور پندارد لگدزن اشترست
زانک آن دم بانگ اشتر می شنید 
کور را گوشست آیینه نه دید
باز گوید کور نه این سنگ بود 
یا مگر از قبهٔ پر طنگ بود
این نبود و او نبود و آن نبود 
آنک او ترس آفرید اینها نمود
ترس و لرزه باشد از غیری یقین 
هیچ کس از خود نترسد ای حزین
آن حکیمک وهم خواند ترس را 
فهم کژ کردست او این درس را
هیچ وهمی بی حقیقت کی بود 
هیچ قلبی بی صحیحی کی رود
کی دروغی قیمت آرد بی ز راست 
در دو عالم هر دروغ از راست خاست
راست را دید او رواجی و فروغ 
بر امید آن روان کرد او دروغ
ای دروغی که ز صدقت این نواست 
شکر نعمت گو مکن انکار راست
از مفلسف گویم و سودای او 
یا ز کشتیها و دریاهای او
بل ز کشتیهاش کان پند دلست 
گویم از کل جزو در کل داخلست
هر ولی را نوح و کشتیبان شناس 
صحبت این خلق را طوفان شناس
کم گریز از شیر و اژدرهای نر 
ز آشنایان و ز خویشان کن حذر
در تلاقی روزگارت می برند 
یادهاشان غایبی ات می چرند
چون خر تشنه خیال هر یکی 
از قف تن فکر را شربت مکی
نشف کرد از تو خیال آن وشات 
شبنمی که داری از بحر الحیات
پس نشان نشف آب اندر غصون 
آن بود کان می نجنبد در رکون
عضو حر شاخ تر و تازه بود 
می کشی هر سو کشیده می شود
گر سبد خواهی توانی کردنش 
هم توانی کرد چنبر گردنش
چون شد آن ناشف ز نشف بیخ خود 
ناید آن سویی که امرش می کشد
پس بخوان قاموا کسالی از نبی 
چون نیابد شاخ از بیخش طبی
آتشین است این نشان کوته کنم 
بر فقیر و گنج و احوالش زنم
آتشی دیدی که سوزد هر نهال 
آتش جان بین کزو سوزد خیال
نه خیال و نه حقیقت را امان 
زین چنین آتش که شعله زد ز جان
خصم هر شیر آمد و هر روبه او 
کل شیء هالک الا وجهه
در وجوه وجه او رو خرج شو 
چون الف در بسم در رو درج شو
آن الف در بسم پنهان کرد ایست 
هست او در بسم و هم در بسم نیست
هم چنین جملهٔ حروف گشته مات 
وقت حذف حرف از بهر صلات
از صله ست و بی و سین زو وصل یافت 
وصل بی و سین الف را بر نتافت
چونک حرفی برنتابد این وصال 
واجب آید که کنم کوته مقال
چون یکی حرفی فراق سین و بیست 
خامشی اینجا مهمتر واجبیست
چون الف از خود فنا شد مکتنف 
بی و سین بی او همی گویند الف
ما رمیت اذ رمیت بی ویست 
هم چنین قال الله از صمتش بجست
تا بود دارو ندارد او عمل 
چونک شد فانی کند دفع علل
گر شود بیشه قلم دریا مداد 
مثنوی را نیست پایانی امید
چارچوب خشت زن تا خاک هست 
می دهد تقطیع شعرش نیز دست
چون نماند خاک و بودش جف کند 
خاک سازد بحر او چون کف کند
چون نماند بیشه و سر در کشد 
بیشه ها از عین دریا سر کشد
بهر این گفت آن خداوند فرج 
حدثوا عن بحرنا اذ لا حرج
باز گرد از بحر و رو در خشک نه 
هم ز لعبت گو که کودک راست به
تا ز لعبت اندک اندک در صبا 
جانش گردد با یم عقل آشنا
عقل از آن بازی همی یابد صبی 
گرچه با عقلست در ظاهر ابی
کودک دیوانه بازی کی کند 
جزو باید تا که کل را فی کند

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## English translation
The believers, from the destructive wind,
all sat within a circle.
The wind was a storm, and the ship was the grace of Him;
many such ships and storms He has.
God makes a kingship into a ship,
so that through his own greed, he strikes against the ranks.
The king's intention is not that the people become secure;
his intention is that his kingdom becomes firmly established.
That draft animal runs, its intention is escape,
so that it may find refuge from the wound in that moment.
Its intention is not to draw water,
or to press oil from sesame with it.
The ox hurries out of fear of a severe beating,
not for the sake of pulling the cart and baggage.
But God gave it such fear and pain,
so that benefits may be achieved as a consequence.
Likewise, every tradesman in his shop,
strives for himself, not for the betterment of the world.
Each one seeks a salve for his pain,
as a consequence, a whole world is sustained by this.
God made fear the pillar of this world;
each one risked his life in work out of fear.
Praise be to God who made such fear
the architect and reformer of the earth.
All these are fearful of good and evil;
no fearful person fears himself.
Therefore, in truth, the ruler over all is someone
who is near, even if not perceived by the senses.
He exists, perceivable in a hidden place,
but not perceivable to the senses of this house.
That sense upon which God is manifest,
is not the sense of this world, it is the other.
If the animal sense saw those forms,
an ox or donkey would be the Bayazid of the time!
He who made the body the manifestation of every spirit,
and He who made the ark the Buraq of Noah,
If He wishes, the very essence of the ship to you,
He makes a storm, O seeker of light!
Every moment, a storm and a ship, O destitute one,
He has connected you with your sorrow and joy.
If you do not see the ship and sea before you,
see the trembling in all your parts!
When one does not see the origin of his fear with his eyes,
he fears from various illusions.
A drunken lout strikes a blind man with his fist;
the blind man thinks the kicker is a camel,
Because at that moment he heard the sound of a camel;
the blind man has an ear, but a mirror he does not have.
Then the blind man says, 'No, this was a stone,
or perhaps it fell from a dome full of clatter.'
It was not this, and it was not that, and it was not that;
He who created fear showed these things.
Fear and trembling are certainly from an 'other';
no one is afraid of himself, O sorrowful one!
That little philosopher called fear an illusion;
he misunderstood this lesson.
How can any illusion be without truth?
How can any counterfeit pass without the genuine?
How can a lie gain value without the truth?
In both worlds, every lie arose from the truth.
He saw that the truth had currency and brilliance,
in the hope of that, he circulated the lie.
O lie, from whose truth comes this melody,
give thanks for the blessing, do not deny the truth!
Should I speak of the philosopher and his melancholia,
or of His ships and His seas?
Nay, of His ships, for that is the counsel of the heart;
I say, the whole part is included in the whole.
Recognize every saint as Noah and the ship's captain;
recognize the company of this worldly people as the storm.
Flee less from the lion and the male dragons;
beware of acquaintances and relatives!
In encountering them, they take away your time;
their memories graze upon your absent self.
Like a thirsty donkey, the illusion of each one,
from behind the body, sucks the syrup of your thought.
That illusion of those flatterers absorbed from you,
the dew that you have from the Sea of Life.
So the sign of the absorption of water in the branches,
is that they sway in their stillness.
The free limb, the fresh and tender branch,
you pull it in any direction, it is pulled.
If you wish to make a basket, you can;
you can also make a hoop for the neck out of it.
When that absorber is severed from absorbing its root,
it does not come in the direction its command pulls it.
Then read 'They stood up lazily' from the Prophet;
when the branch does not find medicine from its root.
This sign is fiery, I shall cut it short;
I will strike upon the poor man, the treasure, and his states.
Have you seen a fire that burns every sapling?
See the fire of the soul, from which illusion burns!
Neither illusion nor truth is safe,
from such a fire that blazed from the soul.
It is the enemy of every lion and every fox;
'Everything will perish save His Face.'
In the faces of His Face, go and be expended;
like the Alif in 'Bism', go and be inserted.
That Alif in 'Bism' hid its stature;
it is in 'Bism' and also not in 'Bism'.
Likewise, all letters are checkmated,
at the time of the deletion of the letter for the sake of connection.
It is from connection, and the Ba and Sin found union from it;
the union of Ba and Sin did not tolerate the Alif.
Since a letter does not tolerate this union,
it becomes necessary that I cut short the speech.
Since a single letter is the separation of Sin and Ba,
silence here is the most important duty.
Since Alif became annihilated from itself, encompassed,
Ba and Sin without it still say 'Alif.'
'You did not throw when you threw' is without him;
likewise, God spoke, he escaped from his silence.
As long as he has medicine, he has no action;
when he became annihilated, He removes the ailments.
If the forest became pens, the ocean ink,
there is no hope of an end to the Masnavi.
As long as the four-frame brick mold and clay exist,
the scanning of his poetry is also possible.
When no clay remains and his existence becomes dry,
his ocean makes clay when it foams.
When no forest remains and draws back its head,
forests will raise their heads from the very essence of the ocean!
For this reason, that Lord of relief said:
'Speak of our ocean, for there is no harm.'
Return from the ocean and place your face on the dry land;
also speak of the plaything, which is better for the child.
So that from the plaything, little by little, in childhood,
his soul may become acquainted with the sea of intellect.
The intellect finds youth from that play,
although it appears to refuse it outwardly.
When does a mad child play?
A part is needed so that it may be absorbed in the whole.

دفتر ششم - بخش ۷۶ - معجزهٔ هود علیه‌السلام در تخلص مؤمنان امت به وقت نزول باد / Book Six - Section 76 - The Miracle of Hud, Peace Be Upon Him, in Saving the Believers of His Nation at the Time of the Descent of the Wind

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