عاقلان و زیرکانشان ز اتفاق ** گشته منکر زین چنین باغی و عاق
By one consent the intelligent and acute amongst them have become incredulous of such a garden as this and undutiful.
یا منم دیوانه و خیره شده ** دیو چیزی مرا مرا بر سر زده2025
Or have I become mad and crazy? Has the Devil cast something (of delusion) upon my head?
چشم می‌مالم بهر لحظه که من ** خواب می‌بینم خیال اندر زمن
At every moment I rub my eyes, (considering) whether I am dreaming and beholding a phantom in (the world of) time.
خواب چه بود بر درختان می‌روم ** میوه‌هاشان می‌خورم چون نگروم
How can it be a dream? I go up the trees, I eat their fruit: how should I not believe?
باز چون من بنگرم در منکران ** که همی‌گیرند زین بستان کران
(But) again, when I look at the incredulous ones who turn aside from this orchard,
با کمال احتیاج و افتقار ** ز آرزوی نیم غوره جانسپار
Devoting their lives with the utmost indigence and penury because of their desire for half an unripe grape;
ز اشتیاق و حرص یک برگ درخت ** می‌زنند این بی‌نوایان آه سخت2030
(When I see) these destitute folk uttering grievous lamentation in their longing and greed for a single leaf,
در هزیمت زین درخت و زین ثمار ** این خلایق صد هزار اندر هزار
(And when I see) these hundred thousands on thousands of people fleeing from this tree and these fruits—
باز می‌گویم عجب من بی‌خودم ** دست در شاخ خیالی در زدم
Once more I say, ‘Marvellous! Am I beside myself? Have I laid hold of a bough of phantasy?’”
حتی اذا ما استیاس الرسل بگو ** تا بظنوا انهم قد کذبوا
Repeat (the text)until when the Messengers (of God) despaired down to (the words) they thought they had been belied (kudhibú).
این قرائت خوان که تخفیف کذب ** این بود که خویش بیند محتجب
Recite (the verse) with this reading (kudhibú), for the omission of the tashdíd in kudhibú signifies that he (the Messenger) deems himself debarred (from receiving the promised aid from God).
در گمان افتاد جان انبیا ** ز اتفاق منکری اشقیا2035
The souls of the prophets fell into misgiving through the concurrence of disbelief (on the part) of the wicked;
جائهم بعد التشکک نصرنا ** ترکشان گو بر درخت جان بر آ
(But) Our aid came to them after (their) doubting. Take leave of them (the misguided people) and climb the tree of the spirit.
می‌خور و می‌ده بدان کش روزیست ** هر دم و هر لحظه سحرآموزیست
Eat (of the fruit of this tree) and give it to every one that hath an allotted portion (thereof): at each moment and each instant there are lessons in (spiritual) magic (for him).
خلق‌گویان ای عجب این بانگ چیست ** چونک صحرا از درخت و بر تهیست
“The people are saying, ‘Oh, how wonderful! What is this cry?—since the wilderness is devoid of trees and fruit.
گیج گشتیم از دم سوداییان ** که به نزدیک شما باغست و خوان
We have been fooled by the words of the madmen (who tell us) that beside us there are gardens and trays (of fruit).
چشم می‌مالیم اینجا باغ نیست ** یا بیابانیست یا مشکل رهیست2040
We rub our eyes, (but) no garden is here; ‘tis either a desert or a difficult road.
ای عجب چندین دراز این گفت و گو ** چون بود بیهوده ور خود هست کو
Oh, how wonderful! This tale (related by the prophets and saints) is so long: how should it be vain? And if it really is (as they say), where (is that which they tell of)?’
من همی‌گویم چو ایشان ای عجب ** این چنین مهری چرا زد صنع رب
I, like them, am saying, ‘Oh, how wonderful! Why has the action of the Lord put such a seal (upon their eyes)?’”
زین تنازعها محمد در عجب ** در تعجب نیز مانده بولهب
By these contentions (on the part of the unbelievers) Mohammed was astonished; Abú Lahab also remained in astonishment (at him).
زین عجب تا آن عجب فرقیست ژرف ** تا چه خواهد کرد سلطان شگرف
Between this astonishment and that astonishment there is a profound difference. (Let us see) what the Almighty King will do (to the infidels in the end).
ای دقوقی تیزتر ران هین خموش ** چند گویی چند چون قحطست گوش2045
O Daqúqí, advance more quickly (in thy quest for Unity). Hark, be silent! Inasmuch as there is a dearth of ears, how long wilt thou speak, how long?
یک درخت شدن آن هفت درخت
How the seven trees became one.
گفت راندم پیشتر من نیکبخت ** باز شد آن هفت جمله یک درخت
He (Daqúqí) said, “I, the fortunate one, pushed forward; again all the seven (trees) became one tree.
هفت می‌شد فرد می‌شد هر دمی ** من چه سان می‌گشتم ازحیرت همی
At every moment they were becoming seven and (also) a single one: (you may imagine) what I was becoming like, through bewilderment.
بعد از آن دیدم درختان در نماز ** صف کشیده چون جماعت کرده ساز
After that, I beheld the trees (engaged) in the ritual prayer, drawn up in line and (properly) arranged like the congregation (of Moslems):
یک درخت از پیش مانند امام ** دیگران اندر پس او در قیام
One tree (was) in front like the Imám, the others (were) standing behind it.
آن قیام و آن رکوع و آن سجود ** از درختان بس شگفتم می‌نمود2050
That standing and kneeling and bowing low on the part of the trees seemed to me very marvellous.
یاد کردم قول حق را آن زمان ** گفت النجم و شجر را یسجدان
Then I called to mind the word of God: He said, concerning the stalkless plants and the trees, ‘they bow down.’
این درختان را نه زانو نه میان ** این چه ترتیب نمازست آنچنان
Those trees had neither knee nor waist: what (a marvel) is such a regulation (regular performance) of the ritual prayer (in their case)!
آمد الهام خدا کای با فروز ** می عجب داری ز کار ما هنوز
The Divine inspiration came (upon me), saying, ‘O illustrious one, art thou still wondering at Our action?’
هفت مرد شدن آن هفت درخت
How the seven trees became seven men.
بعد دیری گشت آنها هفت مرد ** جمله در قعده پی یزدان فرد
After a long while those (trees) became seven men, all seated (in contemplation) for the sake of God who is single.
چشم می‌مالم که آن هفت ارسلان ** تا کیانند و چه دارند از جهان2055
I keep rubbing my eyes (and wondering) who are those seven heroes and what they have of this world.
چون به نزدیکی رسیدم من ز راه ** کردم ایشان را سلام از انتباه
When by (traversing) the road I came near (to them), I saluted them alertly.
قوم گفتندم جواب آن سلام ** ای دقوقی مفخر و تاج کرام
The company (the seven men) answered that salutation, saying, ‘O Daqúqí, glory and crown of the noble!’
گفتم آخر چون مرا بشناختند ** پیش ازین بر من نظر ننداختند
‘Why,’ said I (to myself), ‘how did they recognise me? They never set eyes on me before this (moment).’
از ضمیر من بدانستند زود ** یکدگر را بنگریدند از فرود
At once they knew of my unspoken thought, and looked covertly at one another,
پاسخم دادند خندان کای عزیز ** این بپوشیدست اکنون بر تو نیز2060
And smilingly answered, ‘O honoured one, is this hidden from thee even now?
بر دلی کو در تحیر با خداست ** کی شود پوشیده راز چپ و راست
How should the mystery of left and right be hidden from the heart that is in (the state of) bewilderment with God?’
گفتم ار سوی حقایق بشکفند ** چون ز اسم حرف رسمی واقفند
I said (to myself), ‘If they are open to (in communication with) the (spiritual) realities, (yet) how are they acquainted with names (consisting) of letters attached to the form (of words)?’
گفت اگر اسمی شود غیب از ولی ** آن ز استغراق دان نه از جاهلی
He (one of the seven men) said, ‘If a name vanish from (the consciousness of) a saint, know that that is (the result arising) from (his) absorption (in God), not from ignorance.’
بعد از آن گفتند ما را آرزوست ** اقتدا کردن به تو ای پاک دوست
Afterwards they said, ‘We desire to follow thy leadership (in prayer), O holy friend.’
گفتم آری لیک یک ساعت که من ** مشکلاتی دارم از دور زمن2065
‘Yes,’ said I, ‘but (wait) awhile—for I have certain difficulties (derived) from the revolution of Time—
تا شود آن حل به صحبتهای پاک ** که به صحبت روید انگوری ز خاک
In order that they may be solved by means of holy companionships; for through companionship a grape grows from the earth.
دانه‌ی پرمغز با خاک دژم ** خلوتی و صحبتی کرد از کرم
A kernelly seed graciously consorted in solitary intercourse with the dark earth;
خویشتن در خاک کلی محو کرد ** تا نماندش رنگ و بو و سرخ و زرد
It effaced itself entirely in the earth, so that no colour or scent or red or yellow (hue) remained to it.
از پس آن محو قبض او نماند ** پرگشاد و بسط شد مرکب براند
After that effacement its constriction ceased: it opened its wings and expanded and sped on its way.
پیش اصل خویش چون بی‌خویش شد ** رفت صورت جلوه‌ی معنیش شد2070
Inasmuch as it became selfless in the presence of its origin, the form departed (from it) and its real essence was displayed.’
سر چنین کردند هین فرمان تراست ** تف دل از سر چنین کردن بخاست
They nodded so (as though saying), ‘Hark, ’tis for thee to command,’ and from their nodding so a flame arose in my heart.
ساعتی با آن گروه مجتبی ** چون مراقب گشتم و از خود جدا
When for a while I had taken part with that elect company in contemplation (of God) and had been separated from myself,
هم در آن ساعت ز ساعت رست جان ** زانک ساعت پیر گرداند جوان
At that very hour my spirit was freed from hours (of Time); (I say ‘freed’) because hours make the young old.”