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که نماند هیچ مهمان بی نوا ** هر کسی یابد غذای خود جدا
- So that no guest remains without provisions, (but) each one gets his (proper) nourishment separately:
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همچو قرآن که بمعنی هفت توست ** خاص را و عام را مطعم دروست
- (Such a speaker is) like the Qur’án which is sevenfold in meaning, and in which there is food for the elect and for the vulgar.
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گفت این باری یقین شد پیش عام ** که جهان در امر یزدانست رام
- He (the dervish) said, “This at least is evident to the vulgar, that the world is subject to the command of God.
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هیچ برگی در نیفتد از درخت ** بی قضا و حکم آن سلطان بخت
- No leaf drops from a tree without the predestination and ordainment of that Ruler of Fortune.
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از دهان لقمه نشد سوی گلو ** تا نگوید لقمه را حق که ادخلوا 1900
- No morsel goes from the mouth towards the gullet till God says to that morsel, ‘Enter!’
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میل و رغبت کان زمام آدمیست ** جنبش آن رام امر آن غنیست
- The inclination and desire which is Man's nose-rein—its movement is subject to the command of that Self-sufficient One.
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در زمینها و آسمانها ذرهای ** پر نجنباند نگردد پرهای
- In (all) the earths and heavens not an atom moves a wing, not a straw turns,
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جز به فرمان قدیم نافذش ** شرح نتوان کرد و جلدی نیست خوش
- Save by His eternal and effectual command. To expound (this) is impossible, and presumption is not good.
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کی شمرد برگ درختان را تمام ** بینهایت کی شود در نطق رام
- Who may number all the leaves of the trees? How may the Infinite become amenable to speech?
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این قدر بشنو که چون کلی کار ** مینگردد جز بامر کردگار 1905
- Hear this much, (however): since all action (in the universe) only comes to pass by the command of the Maker,
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چون قضای حق رضای بنده شد ** حکم او را بندهی خواهنده شد
- When the predestination of God becomes the pleasure of His servant, he (the servant) becomes a willing slave to His decree,
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بی تکلف نه پی مزد و ثواب ** بلک طبع او چنین شد مستطاب
- Without tasking himself, and not on account of the (future) reward and recompense; nay, his nature has become so goodly.
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زندگی خود نخواهد بهر خوذ ** نه پی ذوقی حیات مستلذ
- He does not desire his life for himself nor to the end that he may enjoy the life that is found sweet (by others).
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هرکجا امر قدم را مسلکیست ** زندگی و مردگی پیشش یکیست
- Wheresoever the Eternal Command takes its course, living and dying are one to him.
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بهر یزدان میزید نه بهر گنج ** بهر یزدان میمرد نه از خوف رنج 1910
- He lives for God's sake, not for riches; he dies for God's sake, not from fear of pain.
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هست ایمانش برای خواست او ** نه برای جنت و اشجار و جو
- His faith is (held) for the sake of (doing) His will, not for the sake of Paradise and its trees and streams.
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ترک کفرش هم برای حق بود ** نه ز بیم آنک در آتش رود
- His abandonment of infidelity is also for God's sake, not for fear lest he go into the Fire.
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این چنین آمد ز اصل آن خوی او ** نه ریاضت نه بجست و جوی او
- That disposition of his is like this originally: it is not (acquired by) discipline or by his effort and endeavour.
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آنگهان خندد که او بیند رضا ** همچو حلوای شکر او را قضا
- He laughs at the moment when he sees (the Divine) pleasure: to him Destiny is even as sugared sweetmeat.”
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بندهای کش خوی و خلقت این بود ** نه جهان بر امر و فرمانش رود 1915
- The servant (of God) whose disposition and character is (like) this—does not the world move according to his command and behest?
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پس چرا لابه کند او یا دعا ** که بگردان ای خداوند این قضا
- Then why should he make entreaty and cry in prayer, “O God, avert this destiny”?
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مرگ او و مرگ فرزندان او ** بهر حق پیشش چو حلوا در گلو
- For God's sake his (own) death and the death of his children is to him like sweetmeat in the gullet.
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نزع فرزندان بر آن باوفا ** چون قطایف پیش شیخ بینوا
- To that loyal one the death-agony of his children is like honey-cakes to a destitute old man.
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پس چراگوید دعا الا مگر ** در دعا بیند رضای دادگر
- Why, then, should he invoke (God), unless perchance he see the pleasure of the (Divine) Judge in (such) invocation?
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آن شفاعت و آن دعا نه از رحم خود ** میکند آن بندهی صاحب رشد 1920
- That righteous servant does not make that intercession and invocation from his own mercifulness.
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رحم خود را او همان دم سوختست ** که چراغ عشق حق افروختست
- He has burned up (consumed away) his own mercifulness at the moment when he has lighted the lamp of love of God.
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دوزخ اوصاف او عشقست و او ** سوخت مر اوصاف خود را مو بمو
- Love is the Hell-fire of his attributes, and it has burnt up the attributes of self, hair by hair.
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هر طروقی این فروقی کی شناخت ** جز دقوقی تا درین دولت بتاخت
- When did any night-traveller understand this distinction except Daqúqí? (He understood it), so that he sped into this (spiritual) empire.
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قصهی دقوقی رحمة الله علیه و کراماتش
- The story of Daqúqí and his miraculous gifts.
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آن دقوقی داشت خوش دیباجهای ** عاشق و صاحب کرامت خواجهای
- That Daqúqí had a fair front; he was a (spiritual) lord who loved (God) and possessed miraculous gifts.
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در زمین میشد چو مه بر آسمان ** شبروان راگشته زو روشن روان 1925
- He walked on earth as the moon in heaven: by him the spirits of the night-travellers became illumined.
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در مقامی مسکنی کم ساختی ** کم دو روز اندر دهی انداختی
- He would not make his abode in any one place, he would not spend two days in a village.
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گفت در یک خانه گر باشم دو روز ** عشق آن مسکن کند در من فروز
- He said, “If I stay two days in one house, love of that dwelling-place is kindled in me.
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غرة المسکن احاذره انا ** انقلی یا نفس سیری للغنا
- I am afraid of being beguiled by the dwelling-place: migrate, O my soul, and travel to independence.
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لا اعود خلق قلبی بالمکان ** کی یکون خالصا فی الامتحان
- I will not accustom my heart's nature to locality, (and I do this) in order that it may be pure in the (hour of) trial.”
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روز اندر سیر بد شب در نماز ** چشم اندر شاه باز او همچو باز 1930
- During the day he was (engaged) in travel, during the night in ritual prayer: his eye (was) open on the King, and he (himself was) like the falcon.
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منقطع از خلق نه از بد خوی ** منفرد از مرد و زن نه از دوی
- (He was) severed from the creatures (of God), (but) not on account of ill nature; isolated from man and woman, (but) not because of dualism.
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مشفقی خلق و نافع همچو آب ** خوش شفعیی و دعااش مستجاب
- A compassionate man to the creatures and beneficial (to them) as water; a goodly intercessor, and his prayers were answered.
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نیک و بد را مهربان و مستقر ** بهتر از مادر شهیتر از پدر
- (He was) kind to the good and the bad, and a sure refuge (for them); (he was) better than a mother, dearer than a father.
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گفت پیغامبر شما را ای مهان ** چون پدر هستم شفیق و مهربان
- The Prophet said, “O sirs, to you I am compassionate and kind as a father,
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زان سبب که جمله اجزای منید ** جزو را از کل چرا بر میکنید 1935
- Because ye all are parts of me.” Why (then) will ye tear the part away from the whole?
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جزو از کل قطع شد بی کار شد ** عضو از تن قطع شد مردار شد
- (When) the part is severed from the whole, it becomes useless; (when) the limb is severed from the body, it becomes carrion.
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تا نپیوندد بکل بار دگر ** مرده باشد نبودش از جان خبر
- Till it is joined once more to the whole, it is dead: it has no consciousness of life;
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ور بجنبد نیست آن را خود سند ** عضو نو ببریده هم جنبش کند
- And if it move, yet it has no support: the newly severed limb also moves.
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جزو ازین کل گر برد یکسو رود ** این نه آن کلست کو ناقص شود
- If the part be severed and fall asunder from this (spiritual) whole, this is not the (kind of) whole that is liable to defect.
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قطع و وصل او نیاید در مقال ** چیز ناقص گفته شد بهر مثال 1940
- Separation from it and conjunction with it are not (really) predicable; the defective thing has been mentioned (only) for the sake of comparison.
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بازگشتن به قصهی دقوقی
- Return to the story of Daqúqí.
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مر علی را در مثالی شیر خواند ** شیر مثل او نباشد گرچه راند
- He (the Prophet) once compared ‘Alí to a lion, (but) the lion is not like him, though he (the Prophet) used (this expression).
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از مثال و مثل و فرق آن بران ** جانب قصهی دقوقی ای جوان
- From comparison (mithál) and likeness (mithl) and the difference between those (terms) push on, O youth, towards the story of Daqúqí:
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آنک در فتوی امام خلق بود ** گوی تقوی از فرشته میربود
- That one who in giving legal judgements was the Imám of the people and in piety bore away the ball from the angels;
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آنک اندر سیر مه را مات کرد ** هم ز دینداری او دین رشک خورد
- That one who checkmated (eclipsed) the moon in wayfaring, while the Religion (itself) was jealous of his religiousness.
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با چنین تقوی و اوراد و قیام ** طالب خاصان حق بودی مدام 1945
- Notwithstanding such piety and devotions and (nights passed in) performance of the ritual prayer, he was always seeking the elect (the saints) of God.