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3
2123-2147

  • مدحها شد جملگی آمیخته ** کوزه‌ها در یک لگن در ریخته
  • The praises are all commingled (and united): the jugs are poured into one basin.

  • زانک خود ممدوح جز یک بیش نیست ** کیشها زین روی جز یک کیش نیست
  • Inasmuch as the object of praise Himself is not more than One, from this point of view (all) religions are but one religion.

  • دان که هر مدحی بنور حق رود ** بر صور و اشخاص عاریت بود 2125
  • Know that every praise goes (belongs) to the Light of God and is (only) lent to (created) forms and persons.

  • مدحها جز مستحق را کی کنند ** لیک بر پنداشت گم‌ره می‌شوند
  • How should folk praise (any one) except Him who (alone) has the right (to be praised)?—but they go astray on (the ground of) a vain fancy.

  • همچو نوری تافته بر حایطی ** حایط آن انوار را چون رابطی
  • The Light of God in relation to phenomena is as a light shining upon a wall—the wall is a link (focus) for these splendours:

  • لاجرم چون سایه سوی اصل راند ** ضال مه گم کرد و ز استایش بماند
  • Necessarily, when the reflexion moved towards its source, he who had gone astray lost the moon and ceased from praise;

  • یا ز چاهی عکس ماهی وا نمود ** سر بچه در کرد و آن را می‌ستود
  • Or (again) a reflexion of the moon appeared from a well, and he (the misguided one) put his head into the well and was praising that same (reflexion):

  • در حقیقت مادح ماهست او ** گرچه جهل او بعکسش کرد رو 2130
  • In truth he is a praiser of the moon, although his ignorance has turned its face towards its (the moon's) reflexion.

  • مدح او مه‌راست نه آن عکس را ** کفر شد آن چون غلط شد ماجرا
  • His praise belongs to the moon, not to that reflexion, (but) that (praise) becomes infidelity when the matter is misapprehended;

  • کز شقاوت گشت گم‌ره آن دلیر ** مه به بالا بود و او پنداشت زیر
  • For that bold man was led astray by (his) perdition: the moon was above, while he fancied it was below.

  • زین بتان خلقان پریشان می‌شوند ** شهوت رانده پشیمان می‌شوند
  • 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 شود 2135
  • 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 طراز 2140
  • 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 نبیل 2145
  • 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,