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3
2038-2087

  • “The people are saying, ‘Oh, how wonderful! What is this cry?—since the wilderness is devoid of trees and fruit.
  • خلق‌گویان ای عجب این بانگ چیست ** چونک صحرا از درخت و بر تهیست

  • We have been fooled by the words of the madmen (who tell us) that beside us there are gardens and trays (of fruit).
  • گیج گشتیم از دم سوداییان ** که به نزدیک شما باغست و خوان

  • We rub our eyes, (but) no garden is here; ‘tis either a desert or a difficult road. 2040
  • چشم می‌مالیم اینجا باغ نیست ** یا بیابانیست یا مشکل رهیست

  • Oh, how wonderful! This tale (related by the prophets and saints) is so long: how should it be vain? And if it really is (as they say), where (is that which they tell of)?’
  • ای عجب چندین دراز این گفت و گو ** چون بود بیهوده ور خود هست کو

  • I, like them, am saying, ‘Oh, how wonderful! Why has the action of the Lord put such a seal (upon their eyes)?’”
  • من همی‌گویم چو ایشان ای عجب ** این چنین مهری چرا زد صنع رب

  • By these contentions (on the part of the unbelievers) Mohammed was astonished; Abú Lahab also remained in astonishment (at him).
  • زین تنازعها محمد در عجب ** در تعجب نیز مانده بولهب

  • Between this astonishment and that astonishment there is a profound difference. (Let us see) what the Almighty King will do (to the infidels in the end).
  • زین عجب تا آن عجب فرقیست ژرف ** تا چه خواهد کرد سلطان شگرف

  • O Daqúqí, advance more quickly (in thy quest for Unity). Hark, be silent! Inasmuch as there is a dearth of ears, how long wilt thou speak, how long? 2045
  • ای دقوقی تیزتر ران هین خموش ** چند گویی چند چون قحطست گوش

  • How the seven trees became one.
  • یک درخت شدن آن هفت درخت

  • He (Daqúqí) said, “I, the fortunate one, pushed forward; again all the seven (trees) became one tree.
  • گفت راندم پیشتر من نیکبخت ** باز شد آن هفت جمله یک درخت

  • At every moment they were becoming seven and (also) a single one: (you may imagine) what I was becoming like, through bewilderment.
  • هفت می‌شد فرد می‌شد هر دمی ** من چه سان می‌گشتم ازحیرت همی

  • After that, I beheld the trees (engaged) in the ritual prayer, drawn up in line and (properly) arranged like the congregation (of Moslems):
  • بعد از آن دیدم درختان در نماز ** صف کشیده چون جماعت کرده ساز

  • One tree (was) in front like the Imám, the others (were) standing behind it.
  • یک درخت از پیش مانند امام ** دیگران اندر پس او در قیام

  • That standing and kneeling and bowing low on the part of the trees seemed to me very marvellous. 2050
  • آن قیام و آن رکوع و آن سجود ** از درختان بس شگفتم می‌نمود

  • Then I called to mind the word of God: He said, concerning the stalkless plants and the trees, ‘they bow down.’
  • یاد کردم قول حق را آن زمان ** گفت النجم و شجر را یسجدان

  • Those trees had neither knee nor waist: what (a marvel) is such a regulation (regular performance) of the ritual prayer (in their case)!
  • این درختان را نه زانو نه میان ** این چه ترتیب نمازست آنچنان

  • The Divine inspiration came (upon me), saying, ‘O illustrious one, art thou still wondering at Our action?’
  • آمد الهام خدا کای با فروز ** می عجب داری ز کار ما هنوز

  • How the seven trees became seven men.
  • هفت مرد شدن آن هفت درخت

  • After a long while those (trees) became seven men, all seated (in contemplation) for the sake of God who is single.
  • بعد دیری گشت آنها هفت مرد ** جمله در قعده پی یزدان فرد

  • I keep rubbing my eyes (and wondering) who are those seven heroes and what they have of this world. 2055
  • چشم می‌مالم که آن هفت ارسلان ** تا کیانند و چه دارند از جهان

  • When by (traversing) the road I came near (to them), I saluted them alertly.
  • چون به نزدیکی رسیدم من ز راه ** کردم ایشان را سلام از انتباه

  • The company (the seven men) answered that salutation, saying, ‘O Daqúqí, glory and crown of the noble!’
  • قوم گفتندم جواب آن سلام ** ای دقوقی مفخر و تاج کرام

  • ‘Why,’ said I (to myself), ‘how did they recognise me? They never set eyes on me before this (moment).’
  • گفتم آخر چون مرا بشناختند ** پیش ازین بر من نظر ننداختند

  • At once they knew of my unspoken thought, and looked covertly at one another,
  • از ضمیر من بدانستند زود ** یکدگر را بنگریدند از فرود

  • And smilingly answered, ‘O honoured one, is this hidden from thee even now? 2060
  • پاسخم دادند خندان کای عزیز ** این بپوشیدست اکنون بر تو نیز

  • How should the mystery of left and right be hidden from the heart that is in (the state of) bewilderment with God?’
  • بر دلی کو در تحیر با خداست ** کی شود پوشیده راز چپ و راست

  • I said (to myself), ‘If they are open to (in communication with) the (spiritual) realities, (yet) how are they acquainted with names (consisting) of letters attached to the form (of words)?’
  • گفتم ار سوی حقایق بشکفند ** چون ز اسم حرف رسمی واقفند

  • He (one of the seven men) said, ‘If a name vanish from (the consciousness of) a saint, know that that is (the result arising) from (his) absorption (in God), not from ignorance.’
  • گفت اگر اسمی شود غیب از ولی ** آن ز استغراق دان نه از جاهلی

  • Afterwards they said, ‘We desire to follow thy leadership (in prayer), O holy friend.’
  • بعد از آن گفتند ما را آرزوست ** اقتدا کردن به تو ای پاک دوست

  • ‘Yes,’ said I, ‘but (wait) awhile—for I have certain difficulties (derived) from the revolution of Time— 2065
  • گفتم آری لیک یک ساعت که من ** مشکلاتی دارم از دور زمن

  • In order that they may be solved by means of holy companionships; for through companionship a grape grows from the earth.
  • تا شود آن حل به صحبتهای پاک ** که به صحبت روید انگوری ز خاک

  • A kernelly seed graciously consorted in solitary intercourse with the dark earth;
  • دانه‌ی پرمغز با خاک دژم ** خلوتی و صحبتی کرد از کرم

  • It effaced itself entirely in the earth, so that no colour or scent or red or yellow (hue) remained to it.
  • خویشتن در خاک کلی محو کرد ** تا نماندش رنگ و بو و سرخ و زرد

  • After that effacement its constriction ceased: it opened its wings and expanded and sped on its way.
  • از پس آن محو قبض او نماند ** پرگشاد و بسط شد مرکب براند

  • Inasmuch as it became selfless in the presence of its origin, the form departed (from it) and its real essence was displayed.’ 2070
  • پیش اصل خویش چون بی‌خویش شد ** رفت صورت جلوه‌ی معنیش شد

  • They nodded so (as though saying), ‘Hark, ’tis for thee to command,’ and from their nodding so a flame arose in my heart.
  • سر چنین کردند هین فرمان تراست ** تف دل از سر چنین کردن بخاست

  • When for a while I had taken part with that elect company in contemplation (of God) and had been separated from myself,
  • ساعتی با آن گروه مجتبی ** چون مراقب گشتم و از خود جدا

  • At that very hour my spirit was freed from hours (of Time); (I say ‘freed’) because hours make the young old.”
  • هم در آن ساعت ز ساعت رست جان ** زانک ساعت پیر گرداند جوان

  • All changes have arisen from the hours: he that is freed from the hours is freed from change.
  • جمله تلوینها ز ساعت خاستست ** رست از تلوین که از ساعت برست

  • When for an hour you escape from the hours, relation abides not: you become familiar with that which is without relation. 2075
  • چون ز ساعت ساعتی بیرون شوی ** چون نماند محرم بی‌چون شوی

  • The hours are not acquainted with hourlessness (timelessness), because for him (who is conscious of time) there is no way thither except bewilderment.
  • ساعت از بی‌ساعتی آگاه نیست ** زانکش آن سو جز تحیر راه نیست

  • In this world of search and seeking every set of people have been tied in the stable peculiar to them,
  • هر نفر را بر طویله خاص او ** بسته‌اند اندر جهان جست و جو

  • And over each stable a trainer has been appointed; save by (his) permission no recalcitrant comes (into another place).
  • منتصب بر هر طویله رایضی ** جز بدستوری نیاید رافضی

  • If, from vain desire, he should break away from the stable and intrude into the stable of others,
  • از هوس گر از طویله بسکلد ** در طویله دیگران سر در کند

  • At once the nimble and goodly stablemen seize the corner of his halter and drag (him back). 2080
  • در زمان آخرجیان چست خوش ** گوشه‌ی افسار او گیرند و کش

  • O cunning one, if you behold not your keepers, behold your choice (and perceive that it is) involuntary.
  • حافظان را گر نبینی ای عیار ** اختیارت را ببین بی اختیار

  • You are making a choice, and your hands and feet are loosed: why (then) are you imprisoned, why?
  • اختیاری می‌کنی و دست و پا ** بر گشادستت چرا حسبی چرا

  • You have betaken yourself to denying (the action of) the keeper: you have called it ‘threats of the fleshly soul.’
  • روی در انکار حافظ برده‌ای ** نام تهدیدات نفسش کرده‌ای

  • How Daqúqí went forward to act as Imám.
  • پیش رفتن دقوقی رحمة الله علیه به امامت

  • This discourse hath no end. “Run quickly! Hark, the (time for) prayer is come. Go forward, O Daqúqí!
  • این سخن پایان ندارد تیز دو ** هین نماز آمد دقوقی پیش رو

  • O unique one, come, perform the twofold (genuflexion), that Time may be adorned by thee. 2085
  • ای یگانه هین دوگانه بر گزار ** تا مزین گردد از تو روزگار

  • O (thou who art a) clear-sighted Imám (precentor), the leader in the ritual prayer must always be clear-sighted.”
  • ای امام چشم‌روشن در صلا ** چشم روشن باید ایدر پیشوا

  • According to the religious Law it is objectionable, O worthy (reader), to put forward a blind man in the office of Imám.
  • در شریعت هست مکروه ای کیا ** در امامت پیش کردن کور را