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3
1900-1949

  • 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!’

  • 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.

  • 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,

  • 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.

  • 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?

  • 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,

  • 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,

  • 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.

  • 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).

  • هرکجا امر قدم را مسلکیست ** زندگی و مردگی پیشش یکیست
  • Wheresoever the Eternal Command takes its course, living and dying are one to him.

  • 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.

  • 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.

  • 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.

  • 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.

  • 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.”

  • 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?

  • 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”?

  • 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.

  • 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.

  • 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?

  • 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.

  • 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.

  • 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.

  • 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.

  • قصه‌ی دقوقی رحمة الله علیه و کراماتش
  • The story of Daqúqí and his miraculous gifts.

  • 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.

  • 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.

  • 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.

  • 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.

  • 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.

  • 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.”

  • 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.

  • 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.

  • 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.

  • 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.

  • 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,

  • 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?

  • 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.

  • 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;

  • 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.

  • 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.

  • 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.

  • بازگشتن به قصه‌ی دقوقی
  • Return to the story of Daqúqí.

  • 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).

  • 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:

  • 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;

  • 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.

  • 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.

  • در سفر معظم مرادش آن بدی ** که دمی بر بنده‌ی خاصی زدی
  • In travel his chief object was that he might come in touch for a moment with an elect servant (of God).

  • این همی‌گفتی چو می‌رفتی براه ** کن قرین خاصگانم ای اله
  • Whilst he was going along the road, he would be saying, “O God, make me a companion of the elect.

  • یا رب آنها راکه بشناسد دلم ** بنده و بسته‌میان ومجملم
  • O Lord, to those (saints) whom my heart knows I am a slave and one who has girt his loins and is ready to do (them) good service;

  • و آنک نشناسم تو ای یزدان جان ** بر من محجوبشان کن مهربان
  • And (as for) those whom I know not, do Thou, O God of the soul, make them kindly disposed to me who am debarred (from knowing them).”