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 رشد1920
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 روان1925
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 باز1930
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 می‌کنید1935
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 مثال1940
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 مدام1945
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).”
حضرتش گفتی که ای صدر مهین ** این چه عشقست و چه استسقاست این1950
The Lord would say to him, “O most noble prince, what passion is this and what unquenchable thirst is this?
مهر من داری چه می‌جویی دگر ** چون خدا با تست چون جویی بشر
Thou hast My love: why art thou seeking other (than Mine)? When God is with thee, how dost thou seek man?”
او بگفتی یا رب ای دانای راز ** تو گشودی در دلم راه نیاز
He would answer, “O Lord, O Knower of the secret, Thou hast opened in my heart the way of supplication.
درمیان بحر اگر بنشسته‌ام ** طمع در آب سبو هم بسته‌ام
If I am seated in the midst of the Sea, yet have I set my desire on the water in the jug.
همچو داودم نود نعجه مراست ** طمع در نعجه‌ی حریفم هم بخاست
I am like David: I have ninety ewes, and yet desire for my rival's ewe hath arisen in me.
حرص اندر عشق تو فخرست و جاه ** حرص اندر غیر تو ننگ و تباه1955
Greed for Thy love is glorious and grand; greed for (the love of) any besides Thee is shameful and corrupt.”
شهوت و حرص نران بیشی بود ** و آن حیزان ننگ و بدکیشی بود
The lust and greed of the manly is advancement (in the spiritual Way), while that of the effeminate is disgrace and irreligion.
حرص مردان از ره پیشی بود ** در مخنث حرص سوی پس رود
The greed of (true) men is by the forward way, (but) greed in the effeminate goes backward.
آن یکی حرص از کمال مردی است ** و آن دگر حرص افتضاح و سردی است
The one greed belongs to the perfection of manliness, while the other greed is (a cause of) opprobrium and disgust.
آه سری هست اینجا بس نهان ** که سوی خضری شود موسی روان
Ah, there is a very occult mystery here (in the fact) that Moses sets out to go towards a Khizr.
همچو مستسقی کز آبش سیر نیست ** بر هر آنچ یافتی بالله مه‌ایست1960
By God, do not tarry in anything (any spiritual position) that thou hast gained, (but crave more) like one suffering from dropsy who is never sated with water.
بی نهایت حضرتست این بارگاه ** صدر را بگذار صدر تست راه
This (Divine) court is the Infinite Plane. Leave the seat of honour behind: the Way is thy seat of honour.
سر طلب کردن موسی خضر را علیهماالسلام با کمال نبوت و قربت
The mystery of Moses seeking Khizr, notwithstanding his perfection as a prophet and as one nigh unto God.
از کلیم حق بیاموز ای کریم ** بین چه می‌گوید ز مشتاقی کلیم
Learn from him with whom God spake, O noble sir! See what Kalím (Moses) says in his longing!
با چنین جاه و چنین پیغامبری ** طالب خضرم ز خودبینی بری
“Notwithstanding such a dignity and such a prophetic office (as I possess), I am a seeker of Khizr, (I am) quit of self-regard.”
موسیا تو قوم خود را هشته‌ای ** در پی نیکوپیی سرگشته‌ای
(They said), “O Moses, thou hast forsaken thy people; thou hast wandered distraught in search of a blessed man.
کیقبادی رسته از خوف و رجا ** چند گردی چند جویی تا کجا1965
Thou art an emperor delivered from fear and hope: how long wilt thou wander? How long wilt thou seek? To what bound?