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
The praises are all commingled (and united): the jugs are poured into one basin.
مدحها شد جملگی آمیخته ** کوزه‌ها در یک لگن در ریخته
Inasmuch as the object of praise Himself is not more than One, from this point of view (all) religions are but one religion.
زانک خود ممدوح جز یک بیش نیست ** کیشها زین روی جز یک کیش نیست
Know that every praise goes (belongs) to the Light of God and is (only) lent to (created) forms and persons.2125
دان که هر مدحی بنور حق رود ** بر صور و اشخاص عاریت بود
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.
مدحها جز مستحق را کی کنند ** لیک بر پنداشت گم‌ره می‌شوند
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:
همچو نوری تافته بر حایطی ** حایط آن انوار را چون رابطی