He laughs at the moment when he sees (the Divine) pleasure: to him Destiny is even as sugared sweetmeat.”
آنگهان خندد که او بیند رضا ** همچو حلوای شکر او را قضا
The servant (of God) whose disposition and character is (like) this—does not the world move according to his command and behest?1915
بنده‌ای کش خوی و خلقت این بود ** نه جهان بر امر و فرمانش رود
Then why should he make entreaty and cry in prayer, “O God, avert this destiny”?
پس چرا لابه کند او یا دعا ** که بگردان ای خداوند این قضا
For God's sake his (own) death and the death of his children is to him like sweetmeat in the gullet.
مرگ او و مرگ فرزندان او ** بهر حق پیشش چو حلوا در گلو
To that loyal one the death-agony of his children is like honey-cakes to a destitute old man.
نزع فرزندان بر آن باوفا ** چون قطایف پیش شیخ بی‌نوا
Why, then, should he invoke (God), unless perchance he see the pleasure of the (Divine) Judge in (such) invocation?
پس چراگوید دعا الا مگر ** در دعا بیند رضای دادگر
That righteous servant does not make that intercession and invocation from his own mercifulness.1920
آن شفاعت و آن دعا نه از رحم خود ** می‌کند آن بنده‌ی صاحب رشد
He has burned up (consumed away) his own mercifulness at the moment when he has lighted the lamp of love of God.
رحم خود را او همان دم سوختست ** که چراغ عشق حق افروختست
Love is the Hell-fire of his attributes, and it has burnt up the attributes of self, hair by hair.
دوزخ اوصاف او عشقست و او ** سوخت مر اوصاف خود را مو بمو
When did any night-traveller understand this distinction except Daqúqí? (He understood it), so that he sped into this (spiritual) empire.
هر طروقی این فروقی کی شناخت ** جز دقوقی تا درین دولت بتاخت
The story of Daqúqí and his miraculous gifts.
قصه‌ی دقوقی رحمة الله علیه و کراماتش
That Daqúqí had a fair front; he was a (spiritual) lord who loved (God) and possessed miraculous gifts.
آن دقوقی داشت خوش دیباجه‌ای ** عاشق و صاحب کرامت خواجه‌ای
He walked on earth as the moon in heaven: by him the spirits of the night-travellers became illumined.1925
در زمین می‌شد چو مه بر آسمان ** شب‌روان راگشته زو روشن روان
He would not make his abode in any one place, he would not spend two days in a village.
در مقامی مسکنی کم ساختی ** کم دو روز اندر دهی انداختی
He said, “If I stay two days in one house, love of that dwelling-place is kindled in me.
گفت در یک خانه گر باشم دو روز ** عشق آن مسکن کند در من فروز
I am afraid of being beguiled by the dwelling-place: migrate, O my soul, and travel to independence.
غرة المسکن احاذره انا ** انقلی یا نفس سیری للغنا
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.”
لا اعود خلق قلبی بالمکان ** کی یکون خالصا فی الامتحان
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.1930
روز اندر سیر بد شب در نماز ** چشم اندر شاه باز او همچو باز
(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.
منقطع از خلق نه از بد خوی ** منفرد از مرد و زن نه از دوی
A compassionate man to the creatures and beneficial (to them) as water; a goodly intercessor, and his prayers were answered.
مشفقی خلق و نافع همچو آب ** خوش شفعیی و دعااش مستجاب
(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.
نیک و بد را مهربان و مستقر ** بهتر از مادر شهی‌تر از پدر
The Prophet said, “O sirs, to you I am compassionate and kind as a father,
گفت پیغامبر شما را ای مهان ** چون پدر هستم شفیق و مهربان
Because ye all are parts of me.” Why (then) will ye tear the part away from the whole?1935
زان سبب که جمله اجزای منید ** جزو را از کل چرا بر می‌کنید
(When) the part is severed from the whole, it becomes useless; (when) the limb is severed from the body, it becomes carrion.
جزو از کل قطع شد بی کار شد ** عضو از تن قطع شد مردار شد
Till it is joined once more to the whole, it is dead: it has no consciousness of life;
تا نپیوندد بکل بار دگر ** مرده باشد نبودش از جان خبر
And if it move, yet it has no support: the newly severed limb also moves.
ور بجنبد نیست آن را خود سند ** عضو نو ببریده هم جنبش کند
If the part be severed and fall asunder from this (spiritual) whole, this is not the (kind of) whole that is liable to defect.
جزو ازین کل گر برد یکسو رود ** این نه آن کلست کو ناقص شود
Separation from it and conjunction with it are not (really) predicable; the defective thing has been mentioned (only) for the sake of comparison.1940
قطع و وصل او نیاید در مقال ** چیز ناقص گفته شد بهر مثال
Return to the story of Daqúqí.
بازگشتن به قصه‌ی دقوقی
He (the Prophet) once compared ‘Alí to a lion, (but) the lion is not like him, though he (the Prophet) used (this expression).
مر علی را در مثالی شیر خواند ** شیر مثل او نباشد گرچه راند
From comparison (mithál) and likeness (mithl) and the difference between those (terms) push on, O youth, towards the story of Daqúqí:
از مثال و مثل و فرق آن بران ** جانب قصه‌ی دقوقی ای جوان
That one who in giving legal judgements was the Imám of the people and in piety bore away the ball from the angels;
آنک در فتوی امام خلق بود ** گوی تقوی از فرشته می‌ربود
That one who checkmated (eclipsed) the moon in wayfaring, while the Religion (itself) was jealous of his religiousness.
آنک اندر سیر مه را مات کرد ** هم ز دین‌داری او دین رشک خورد
Notwithstanding such piety and devotions and (nights passed in) performance of the ritual prayer, he was always seeking the elect (the saints) of God.1945
با چنین تقوی و اوراد و قیام ** طالب خاصان حق بودی مدام
In travel his chief object was that he might come in touch for a moment with an elect servant (of God).
در سفر معظم مرادش آن بدی ** که دمی بر بنده‌ی خاصی زدی
Whilst he was going along the road, he would be saying, “O God, make me a companion of the elect.
این همی‌گفتی چو می‌رفتی براه ** کن قرین خاصگانم ای اله
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;
یا رب آنها راکه بشناسد دلم ** بنده و بسته‌میان ومجملم
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).”
و آنک نشناسم تو ای یزدان جان ** بر من محجوبشان کن مهربان
The Lord would say to him, “O most noble prince, what passion is this and what unquenchable thirst is this?1950
حضرتش گفتی که ای صدر مهین ** این چه عشقست و چه استسقاست این
Thou hast My love: why art thou seeking other (than Mine)? When God is with thee, how dost thou seek man?”
مهر من داری چه می‌جویی دگر ** چون خدا با تست چون جویی بشر
He would answer, “O Lord, O Knower of the secret, Thou hast opened in my heart the way of supplication.
او بگفتی یا رب ای دانای راز ** تو گشودی در دلم راه نیاز
If I am seated in the midst of the Sea, yet have I set my desire on the water in the jug.
درمیان بحر اگر بنشسته‌ام ** طمع در آب سبو هم بسته‌ام
I am like David: I have ninety ewes, and yet desire for my rival's ewe hath arisen in me.
همچو داودم نود نعجه مراست ** طمع در نعجه‌ی حریفم هم بخاست
Greed for Thy love is glorious and grand; greed for (the love of) any besides Thee is shameful and corrupt.”1955
حرص اندر عشق تو فخرست و جاه ** حرص اندر غیر تو ننگ و تباه
The lust and greed of the manly is advancement (in the spiritual Way), while that of the effeminate is disgrace and irreligion.
شهوت و حرص نران بیشی بود ** و آن حیزان ننگ و بدکیشی بود
The greed of (true) men is by the forward way, (but) greed in the effeminate goes backward.
حرص مردان از ره پیشی بود ** در مخنث حرص سوی پس رود
The one greed belongs to the perfection of manliness, while the other greed is (a cause of) opprobrium and disgust.
آن یکی حرص از کمال مردی است ** و آن دگر حرص افتضاح و سردی است
Ah, there is a very occult mystery here (in the fact) that Moses sets out to go towards a Khizr.
آه سری هست اینجا بس نهان ** که سوی خضری شود موسی روان
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.1960
همچو مستسقی کز آبش سیر نیست ** بر هر آنچ یافتی بالله مه‌ایست
This (Divine) court is the Infinite Plane. Leave the seat of honour behind: the Way is thy seat of honour.
بی نهایت حضرتست این بارگاه ** صدر را بگذار صدر تست راه
The mystery of Moses seeking Khizr, notwithstanding his perfection as a prophet and as one nigh unto God.
سر طلب کردن موسی خضر را علیهماالسلام با کمال نبوت و قربت
Learn from him with whom God spake, O noble sir! See what Kalím (Moses) says in his longing!
از کلیم حق بیاموز ای کریم ** بین چه می‌گوید ز مشتاقی کلیم
“Notwithstanding such a dignity and such a prophetic office (as I possess), I am a seeker of Khizr, (I am) quit of self-regard.”
با چنین جاه و چنین پیغامبری ** طالب خضرم ز خودبینی بری