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 شود2135
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 طراز2140
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 نبیل2145
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 کرده‌ای2150
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 رکوع2155
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 مار2160
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;
پس نشیند قعده زان بار گران ** حضرتش گوید سخن گو با بیان
So he sits down because of that heavy burden. (Then) the Lord says to him, “Speak plainly!
نعمتت دادم بگو شکرت چه بود ** دادمت سرمایه هین بنمای سود
I gave thee bounty: tell (Me), what were thy thanks? I gave thee capital: come, show (Me) the interest.”
رو بدست راست آرد در سلام ** سوی جان انبیا و آن کرام2165
(Then) he (the worshipper) turns his face to the right hand in the salutation—towards the spirits of the prophets and those of the noble (saints),
یعنی ای شاهان شفاعت کین لیم ** سخت در گل ماندش پای و گلیم
Meaning to say, “O kings, (vouchsafe) intercession, for this vile one's feet and mantle are stuck fast in the mire.”
بیان اشارت سلام سوی دست راست در قیامت از هیبت محاسبه حق از انبیا استعانت و شفاعت خواستن
Explaining that the salutation (in prayer) towards the right hand at the Resurrection indicates (the worshipper's) dread of being examined by God and (his) seeking help and intercession from the prophets.
انبیا گویند روز چاره رفت ** چاره آنجا بود و دست‌افزار زفت
The prophets say, “The day for remedy is past; the remedy and the strong implement (for tilling the soil of good works) were there.
مرغ بی‌هنگامی ای بدبخت رو ** ترک ما گو خون ما اندر مشو
Thou art an untimely bird. Begone, O miserable one, take leave of us, do not wade in our blood.”
رو بگرداند به سوی دست چپ ** در تبار و خویش گویندش که خپ
(Then) he turns his face to the left hand towards his family and kinsfolk: they say to him, “Be silent!
هین جواب خویش گو با کردگار ** ما کییم ای خواجه دست از ما بدار2170
Hark, answer for thyself to the Creator. Who are we? Sire, keep thy hands off us!”
نه ازین سو نه از آن سو چاره شد ** جان آن بیچاره‌دل صد پاره شد
No succour comes either from this side or from that: the soul of this desperate man is (torn into) a hundred pieces.