Because he (such a one) has indulged his lust with a phantom and has remained farther away from the Reality (than he was before).
زآنک شهوت با خیالی رانده است ** وز حقیقت دورتر وا مانده است
Your desire for a phantom is like a wing, so that by means of that wing he (the seeker) may ascend to the Reality.2135
با خیالی میل تو چون پر بود ** تا بدان پر بر حقیقت بر شود
When you have indulged a lust, your wing drops off; you become lame, and that phantom flees from you.
چون براندی شهوتی پرت بریخت ** لنگ گشتی و آن خیال از تو گریخت
Preserve the wing and do not indulge such lust, to the end that the wing of desire may bear you to Paradise.
پر نگه دار و چنین شهوت مران ** تا پر میلت برد سوی جنان
The people fancy they are enjoying themselves: they are (really) tearing out their wings for the sake of a phantom.
خلق پندارند عشرت می‌کنند ** بر خیالی پر خود بر می‌کنند
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.
وام‌دار شرح این نکته شدم ** مهلتم ده معسرم زان تن زدم
How the company followed the leadership of Daqúqí.
اقتدا کردن قوم از پس دقوقی
Daqúqí advanced to perform the prayer: the company were (as) the satin robe and he (as) the embroidered border.2140
پیش در شد آن دقوقی در نماز ** قوم همچون اطلس آمد او طراز
Those (spiritual) kings followed his leadership, (standing) in a row behind that renowned exemplar.
اقتدا کردند آن شاهان قطار ** در پی آن مقتدای نامدار
When they pronounced the takbírs, they went forth from this world, like a sacrifice.
چونک با تکبیرها مقرون شدند ** همچو قربان از جهان بیرون شدند
O Imám, the (real) meaning of the takbír is this: “We have become a sacrifice, O God, before Thee.”
معنی تکبیر اینست ای امام ** کای خدا پیش تو ما قربان شدیم
At the moment of slaughtering (the victim) you say Alláh akbar: even so (do) in slaughtering the fleshly soul which ought to be killed.
وقت ذبح الله اکبر می‌کنی ** همچنین در ذبح نفس کشتنی
The body is like Ismá‘íl (Ishmael), and the spirit like Abraham: the spirit has pronounced the takbír over the noble body.2145
تن چو اسمعیل و جان همچون خلیل ** کرد جان تکبیر بر جسم نبیل
By lusts and desires the body was (merely) killed, (but) by (the words) bismilláh (uttered) in the ritual prayer it was sacrificed.
گشت کشته تن ز شهوتها و آز ** شد به بسم الله بسمل در نماز
Whilst performing the prayer (they were) drawn up in ranks before God, as at the Resurrection, and engaged in self-examination and orisons,
چون قیامت پیش حق صفها زده ** در حساب و در مناجات آمده
Standing in God's presence and shedding tears, like one who rises erect on (the Day of) rising from the dead.
ایستاده پیش یزدان اشک‌ریز ** بر مثال راست‌خیز رستخیز
(On that Day) God will say, “What hast thou produced for Me during this term of respite which I gave thee?
حق همی‌گوید چه آوردی مرا ** اندرین مهلت که دادم من ترا
In what (work) hast thou brought thy life to its end? In what hast thou consumed thy food and strength?2150
عمر خود را در چه پایان برده‌ای ** قوت و قوت در چه فانی کرده‌ای
Where hast thou dimmed the lustre of thine eye? Where hast thou dissipated thy five senses?
گوهر دیده کجا فرسوده‌ای ** پنج حس را در کجا پالوده‌ای
Thou hast expended eyes and ears and intellect and the pure celestial substances: what hast thou purchased from the earth?
چشم و هوش و گوش و گوهرهای عرش ** خرج کردی چه خریدی تو ز فرش
I gave thee hands and feet as spade and mattock (for tilling the soil of good works). When did those become (existent) of themselves?”
دست و پا دادمت چون بیل و کلند ** من ببخشیدم ز خود آن کی شدند
Even so hundreds of thousands of such sorrowful messages come from the Lord.
همچنین پیغامهای دردگین ** صد هزاران آید از حضرت چنین
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.2155
در قیام این کفتها دارد رجوع ** وز خجالت شد دوتا او در رکوع
From shame the power of standing remains not, and from abashment he recites a litany of glorification while his knees are bowed.
قوت استادن از خجلت نماند ** در رکوع از شرم تسبیحی بخواند
Then comes the (Divine) command, “Lift up thy head from the genuflexion and tell over (what thou hast to say in) answer to God.”
باز فرمان می‌رسد بردار سر ** از رکوع و پاسخ حق بر شمر
The shamefaced one lifts up his head from the genuflexion; then that man whose works are unripe (imperfect) falls on his face.
سر بر آرد از رکوع آن شرمسار ** باز اندر رو فتد آن خام‌کار
Again the (Divine) command comes to him, “Lift up thy head from the prostration and give an account of thy deeds.”
باز فرمان آیدش بردار سر ** از سجود و وا ده از کرده خبر
Once more the shamefaced one lifts up his head, and falls again on his face, (flat) as a snake.2160
سر بر آرد او دگر ره شرمسار ** اندر افتد باز در رو همچو مار
Again He says, “Lift up thy head and relate (thy deeds), for I will inquire of thee (concerning them), hair by hair.”
باز گوید سر بر آر و باز گو ** که بخواهم جست از تو مو بمو
He hath no power to stand on foot, since the words of awe addressed to him have smitten his soul;
قوت پا ایستادن نبودش ** که خطاب هیبتی بر جان زدش
So he sits down because of that heavy burden. (Then) the Lord says to him, “Speak plainly!
پس نشیند قعده زان بار گران ** حضرتش گوید سخن گو با بیان
I gave thee bounty: tell (Me), what were thy thanks? I gave thee capital: come, show (Me) the interest.”
نعمتت دادم بگو شکرت چه بود ** دادمت سرمایه هین بنمای سود
(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),2165
رو بدست راست آرد در سلام ** سوی جان انبیا و آن کرام
Meaning to say, “O kings, (vouchsafe) intercession, for this vile one's feet and mantle are stuck fast in the mire.”
یعنی ای شاهان شفاعت کین لیم ** سخت در گل ماندش پای و گلیم
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.
بیان اشارت سلام سوی دست راست در قیامت از هیبت محاسبه حق از انبیا استعانت و شفاعت خواستن
The prophets say, “The day for remedy is past; the remedy and the strong implement (for tilling the soil of good works) were there.
انبیا گویند روز چاره رفت ** چاره آنجا بود و دست‌افزار زفت
Thou art an untimely bird. Begone, O miserable one, take leave of us, do not wade in our blood.”
مرغ بی‌هنگامی ای بدبخت رو ** ترک ما گو خون ما اندر مشو
(Then) he turns his face to the left hand towards his family and kinsfolk: they say to him, “Be silent!
رو بگرداند به سوی دست چپ ** در تبار و خویش گویندش که خپ
Hark, answer for thyself to the Creator. Who are we? Sire, keep thy hands off us!”2170
هین جواب خویش گو با کردگار ** ما کییم ای خواجه دست از ما بدار
No succour comes either from this side or from that: the soul of this desperate man is (torn into) a hundred pieces.
نه ازین سو نه از آن سو چاره شد ** جان آن بیچاره‌دل صد پاره شد
The wretched personage loses hope of all; then he lifts up both hands in supplication,
از همه نومید شد مسکین کیا ** پس برآرد هر دو دست اندر دعا
Crying, “O God, I have lost hope of all: Thou art the First and the Last and the ultimate Bourn.”
کز همه نومید گشتم ای خدا ** اول و آخر توی و منتها
Behold in the ritual prayer these goodly indications, in order that you may know these will certainly come to pass.
در نماز این خوش اشارتها ببین ** تا بدانی کین بخواهد شد یقین