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3
2113-2162

  • خانه‌ی خود را شناسد خود دعا ** تو بنام هر که خواهی کن ثنا
  • Verily the invocation knows its own house: attach the praise to the name of whomsoever you will.

  • بهر کتمان مدیح از نا محل ** حق نهادست این حکایات و مثل
  • God hath set down these tales and parables for the purpose of concealing (the true nature of) the praise from the unworthy.

  • گر چه آن مدح از تو هم آمد خجل ** لیک بپذیرد خدا جهد المقل 2115
  • Even if that praise is abashed before thee, yet God accepts the (utmost) exertion of one that has little (to give).

  • حق پذیرد کسره‌ای دارد معاف ** کز دو دیده‌ی کور دو قطره کفاف
  • God accepts a crust (of bread) and absolves (the giver), for from the eyes of a blind man two drops (of light) are enough.

  • مرغ و ماهی داند آن ابهام را ** که ستودم مجمل این خوش‌نام را
  • Birds and fishes know the (real meaning of) the ambiguous style in which I have praised compendiously this person of goodly name,

  • تا برو آه حسودان کم وزد ** تا خیالش را به دندان کم گزد
  • To the end that the sighs of the envious may not blow upon him, and that he (the envier) may not bite the (false) idea of him (Husámu’ddín) with the teeth (of malice).

  • خود خیالش را کجا یابد حسود ** در وثاق موش طوطی کی غنود
  • Where should the envious man find even the idea of him? When did a parrot rest in the abode of a mouse?

  • آن خیال او بود از احتیال ** موی ابروی ویست آن نه هلال 2120
  • That idea of him (Husámu’ddín) arises (in the mind of the envious man) from cunning practice (on his part): it is the hair of his eyebrow, not the new moon.

  • مدح تو گویم برون از پنج و هفت ** بر نویس اکنون دقوقی پیش رفت
  • I sing thy praise outside of the five (senses) and the seven (heavens). Now write “Daqúqí went forward.”

  • پیش رفتن دقوقی به امامت آن قوم
  • How Daqúqí went forward to lead that company (in prayer).

  • در تحیات و سلام الصالحین ** مدح جمله‌ی انبیا آمد عجین
  • In the salutations and benedictions addressed to the righteous (saints) praise of all the prophets is blended.

  • مدحها شد جملگی آمیخته ** کوزه‌ها در یک لگن در ریخته
  • The praises are all commingled (and united): the jugs are poured into one basin.

  • زانک خود ممدوح جز یک بیش نیست ** کیشها زین روی جز یک کیش نیست
  • Inasmuch as the object of praise Himself is not more than One, from this point of view (all) religions are but one religion.

  • دان که هر مدحی بنور حق رود ** بر صور و اشخاص عاریت بود 2125
  • Know that every praise goes (belongs) to the Light of God and is (only) lent to (created) forms and persons.

  • مدحها جز مستحق را کی کنند ** لیک بر پنداشت گم‌ره می‌شوند
  • How should folk praise (any one) except Him who (alone) has the right (to be praised)?—but they go astray on (the ground of) a vain fancy.

  • همچو نوری تافته بر حایطی ** حایط آن انوار را چون رابطی
  • The Light of God in relation to phenomena is as a light shining upon a wall—the wall is a link (focus) for these splendours:

  • لاجرم چون سایه سوی اصل راند ** ضال مه گم کرد و ز استایش بماند
  • Necessarily, when the reflexion moved towards its source, he who had gone astray lost the moon and ceased from praise;

  • یا ز چاهی عکس ماهی وا نمود ** سر بچه در کرد و آن را می‌ستود
  • Or (again) a reflexion of the moon appeared from a well, and he (the misguided one) put his head into the well and was praising that same (reflexion):

  • در حقیقت مادح ماهست او ** گرچه جهل او بعکسش کرد رو 2130
  • In truth he is a praiser of the moon, although his ignorance has turned its face towards its (the moon's) reflexion.

  • مدح او مه‌راست نه آن عکس را ** کفر شد آن چون غلط شد ماجرا
  • His praise belongs to the moon, not to that reflexion, (but) that (praise) becomes infidelity when the matter is misapprehended;

  • کز شقاوت گشت گم‌ره آن دلیر ** مه به بالا بود و او پنداشت زیر
  • For that bold man was led astray by (his) perdition: the moon was above, while he fancied it was below.

  • زین بتان خلقان پریشان می‌شوند ** شهوت رانده پشیمان می‌شوند
  • The people are distracted by these idols (objects of desire), and (afterwards) they repent of the lust which they have indulged,

  • زآنک شهوت با خیالی رانده است ** وز حقیقت دورتر وا مانده است
  • Because he (such a one) has indulged his lust with a phantom and has remained farther away from the Reality (than he was before).

  • با خیالی میل تو چون پر بود ** تا بدان پر بر حقیقت بر شود 2135
  • Your desire for a phantom is like a wing, so that by means of that wing he (the seeker) may ascend to the Reality.

  • چون براندی شهوتی پرت بریخت ** لنگ گشتی و آن خیال از تو گریخت
  • When you have indulged a lust, your wing drops off; you become lame, and that phantom flees from you.

  • پر نگه دار و چنین شهوت مران ** تا پر میلت برد سوی جنان
  • Preserve the wing and do not indulge such lust, to the end that the wing of desire may bear you to Paradise.

  • خلق پندارند عشرت می‌کنند ** بر خیالی پر خود بر می‌کنند
  • The people fancy they are enjoying themselves: they are (really) tearing out their wings for the sake of a phantom.

  • وام‌دار شرح این نکته شدم ** مهلتم ده معسرم زان تن زدم
  • I have become a debtor for (I owe) the explanation of this topic. Give me time, I am destitute; on that account I keep silence.

  • اقتدا کردن قوم از پس دقوقی
  • How the company followed the leadership of Daqúqí.

  • پیش در شد آن دقوقی در نماز ** قوم همچون اطلس آمد او طراز 2140
  • Daqúqí advanced to perform the prayer: the company were (as) the satin robe and he (as) the embroidered border.

  • اقتدا کردند آن شاهان قطار ** در پی آن مقتدای نامدار
  • Those (spiritual) kings followed his leadership, (standing) in a row behind that renowned exemplar.

  • چونک با تکبیرها مقرون شدند ** همچو قربان از جهان بیرون شدند
  • When they pronounced the takbírs, they went forth from this world, like a sacrifice.

  • معنی تکبیر اینست ای امام ** کای خدا پیش تو ما قربان شدیم
  • O Imám, the (real) meaning of the takbír is this: “We have become a sacrifice, O God, before Thee.”

  • وقت ذبح الله اکبر می‌کنی ** همچنین در ذبح نفس کشتنی
  • At the moment of slaughtering (the victim) you say Alláh akbar: even so (do) in slaughtering the fleshly soul which ought to be killed.

  • تن چو اسمعیل و جان همچون خلیل ** کرد جان تکبیر بر جسم نبیل 2145
  • The body is like Ismá‘íl (Ishmael), and the spirit like Abraham: the spirit has pronounced the takbír over the noble body.

  • گشت کشته تن ز شهوتها و آز ** شد به بسم الله بسمل در نماز
  • By lusts and desires the body was (merely) killed, (but) by (the words) bismilláh (uttered) in the ritual prayer it was sacrificed.

  • چون قیامت پیش حق صفها زده ** در حساب و در مناجات آمده
  • Whilst performing the prayer (they were) drawn up in ranks before God, as at the Resurrection, and engaged in self-examination and orisons,

  • ایستاده پیش یزدان اشک‌ریز ** بر مثال راست‌خیز رستخیز
  • Standing in God's presence and shedding tears, like one who rises erect on (the Day of) rising from the dead.

  • حق همی‌گوید چه آوردی مرا ** اندرین مهلت که دادم من ترا
  • (On that Day) God will say, “What hast thou produced for Me during this term of respite which I gave thee?

  • عمر خود را در چه پایان برده‌ای ** قوت و قوت در چه فانی کرده‌ای 2150
  • In what (work) hast thou brought thy life to its end? In what hast thou consumed thy food and strength?

  • گوهر دیده کجا فرسوده‌ای ** پنج حس را در کجا پالوده‌ای
  • Where hast thou dimmed the lustre of thine eye? Where hast thou dissipated thy five senses?

  • چشم و هوش و گوش و گوهرهای عرش ** خرج کردی چه خریدی تو ز فرش
  • Thou hast expended eyes and ears and intellect and the pure celestial substances: what hast thou purchased from the earth?

  • دست و پا دادمت چون بیل و کلند ** من ببخشیدم ز خود آن کی شدند
  • I gave thee hands and feet as spade and mattock (for tilling the soil of good works). When did those become (existent) of themselves?”

  • همچنین پیغامهای دردگین ** صد هزاران آید از حضرت چنین
  • Even so hundreds of thousands of such sorrowful messages come from the Lord.

  • در قیام این کفتها دارد رجوع ** وز خجالت شد دوتا او در رکوع 2155
  • At the time of standing (in prayer) these words return (from God to the worshipper), and from shame he is bent double in the genuflexion.

  • قوت استادن از خجلت نماند ** در رکوع از شرم تسبیحی بخواند
  • From shame the power of standing remains not, and from abashment he recites a litany of glorification while his knees are bowed.

  • باز فرمان می‌رسد بردار سر ** از رکوع و پاسخ حق بر شمر
  • Then comes the (Divine) command, “Lift up thy head from the genuflexion and tell over (what thou hast to say in) answer to God.”

  • سر بر آرد از رکوع آن شرمسار ** باز اندر رو فتد آن خام‌کار
  • The shamefaced one lifts up his head from the genuflexion; then that man whose works are unripe (imperfect) falls on his face.

  • باز فرمان آیدش بردار سر ** از سجود و وا ده از کرده خبر
  • Again the (Divine) command comes to him, “Lift up thy head from the prostration and give an account of thy deeds.”

  • سر بر آرد او دگر ره شرمسار ** اندر افتد باز در رو همچو مار 2160
  • Once more the shamefaced one lifts up his head, and falls again on his face, (flat) as a snake.

  • باز گوید سر بر آر و باز گو ** که بخواهم جست از تو مو بمو
  • Again He says, “Lift up thy head and relate (thy deeds), for I will inquire of thee (concerning them), hair by hair.”

  • قوت پا ایستادن نبودش ** که خطاب هیبتی بر جان زدش
  • He hath no power to stand on foot, since the words of awe addressed to him have smitten his soul;