Verily the invocation knows its own house: attach the praise to the name of whomsoever you will.
خانه‌ی خود را شناسد خود دعا ** تو بنام هر که خواهی کن ثنا
God hath set down these tales and parables for the purpose of concealing (the true nature of) the praise from the unworthy.
بهر کتمان مدیح از نا محل ** حق نهادست این حکایات و مثل
Even if that praise is abashed before thee, yet God accepts the (utmost) exertion of one that has little (to give).2115
گر چه آن مدح از تو هم آمد خجل ** لیک بپذیرد خدا جهد المقل
God accepts a crust (of bread) and absolves (the giver), for from the eyes of a blind man two drops (of light) are enough.
حق پذیرد کسره‌ای دارد معاف ** کز دو دیده‌ی کور دو قطره کفاف
Birds and fishes know the (real meaning of) the ambiguous style in which I have praised compendiously this person of goodly name,
مرغ و ماهی داند آن ابهام را ** که ستودم مجمل این خوش‌نام را
To the end that the sighs of the envious may not blow upon him, and that he (the envier) may not bite the (false) idea of him (Husámu’ddín) with the teeth (of malice).
تا برو آه حسودان کم وزد ** تا خیالش را به دندان کم گزد
Where should the envious man find even the idea of him? When did a parrot rest in the abode of a mouse?
خود خیالش را کجا یابد حسود ** در وثاق موش طوطی کی غنود
That idea of him (Husámu’ddín) arises (in the mind of the envious man) from cunning practice (on his part): it is the hair of his eyebrow, not the new moon.2120
آن خیال او بود از احتیال ** موی ابروی ویست آن نه هلال
I sing thy praise outside of the five (senses) and the seven (heavens). Now write “Daqúqí went forward.”
مدح تو گویم برون از پنج و هفت ** بر نویس اکنون دقوقی پیش رفت
How Daqúqí went forward to lead that company (in prayer).
پیش رفتن دقوقی به امامت آن قوم
In the salutations and benedictions addressed to the righteous (saints) praise of all the prophets is blended.
در تحیات و سلام الصالحین ** مدح جمله‌ی انبیا آمد عجین