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
Though he know the Qur’án by heart and be quick and learned in divinity, the clear-sighted man is superior, even if he be a fool.
گرچه حافظ باشد و چست و فقیه ** چشمروشن به وگر باشد سفیه
The blind man has no (means of) abstention from filth: the eye is the source of abstention and precaution.
کور را پرهیز نبود از قذر ** چشم باشد اصل پرهیز و حذر
He does not see the dirt in passing by. May no true believer have blind eyes!2090
او پلیدی را نبیند در عبور ** هیچ مومن را مبادا چشم کور
The man outwardly blind is in outward (material) filthiness; the man inwardly blind is in inward (spiritual) filthiness.
کور ظاهر در نجاسهی ظاهرست ** کور باطن در نجاسات سرست
This outward filthiness may be removed by some water; that inward filthiness (gradually) increases.
این نجاسهی ظاهر از آبی رود ** آن نجاسهی باطن افزون میشود
It cannot be washed away save by water of the eye (tears), when (once) the inward filthinesses have become manifest.
جز بب چشم نتوان شستن آن ** چون نجاسات بواطن شد عیان
Since God has called the infidel “filth,” that filthiness is not on his outward part.
چون نجس خواندست کافر را خدا ** آن نجاست نیست بر ظاهر ورا
The infidel's outward part is not defiled by this (outward filth); that filthiness is in (his) disposition and religion.2095
ظاهر کافر ملوث نیست زین ** آن نجاست هست در اخلاق و دین
The smell of this (outward filth comes (extends to a distance of) twenty paces; but the smell of that (inward) filth (reaches) from Rayy to Damascus;
این نجاست بویش آید بیست گام ** و آن نجاست بویش از ری تا بشام
Nay, its smell goes up to the heavens and mounts to the brain of the houris and Rizwán.
بلک بویش آسمانها بر رود ** بر دماغ حور و رضوان بر شود
What I am saying is according to the measure of your understanding: I die in grief for (the absence of) a sound understanding.
اینچ میگویم به قدر فهم تست ** مردم اندر حسرت فهم درست
The understanding is (like) the water, and the bodily existence (is like) the jug: when the jug is cracked, the water spills from it.
فهم آبست و وجود تن سبو ** چون سبو بشکست ریزد آب ازو
This jug has five deep holes: neither water will stay in it nor even snow.2100
این سبو را پنج سوراخست ژرف ** اندرو نه آب ماند خود نه برف
You have heard, too, the command (of God), “Close ye your eyes tightly”; (yet) you have not walked aright.
امر غضوا غضة ابصارکم ** هم شنیدی راست ننهادی تو سم
Your speech bears away your understanding by (way of) the mouth; your ear is like sand: it drinks (sucks up) your understanding.
از دهانت نطق فهمت را برد ** گوش چون ریگست فهمت را خورد