Poem

دفتر سوم - بخش ۸۶ - بازگشتن به قصهٔ دقوقی / Book Three - Section 86 - Returning to the Story of Daquqi

Original content

مر علی را در مثالی شیر خواند
شیر مثل او نباشد گرچه راند

از مثال و مثل و فرق آن بران
جانب قصهٔ دقوقی ای جوان

آنک در فتوی امام خلق بود
گوی تقوی از فرشته می‌ربود

آنک اندر سیر مه را مات کرد
هم ز دین‌داری او دین رشک خورد

با چنین تقوی و اوراد و قیام
طالب خاصان حق بودی مدام

در سفر معظم مرادش آن بدی
که دمی بر بندهٔ خاصی زدی

این همی‌گفتی چو می‌رفتی براه
کن قرین خاصگانم ای اله

یا رب آنها را که بشناسد دلم
بنده و بسته‌میان و مجملم

و آنک نشناسم تو ای یزدان جان
بر من محجوبشان کن مهربان

حضرتش گفتی که ای صدر مهین
این چه عشقست و چه استسقاست این

مهر من داری چه می‌جویی دگر
چون خدا با تست چون جویی بشر

او بگفتی یا رب ای دانای راز
تو گشودی در دلم راه نیاز

درمیان بحر اگر بنشسته‌ام
طمع در آب سبو هم بسته‌ام

همچو داودم نود نعجه مراست
طمع در نعجهٔ حریفم هم بخاست

حرص اندر عشق تو فخرست و جاه
حرص اندر غیر تو ننگ و تباه

شهوت و حرص نران بیشی بود
و آن حیزان ننگ و بدکیشی بود

حرص مردان از ره پیشی بود
در مخنث حرص سوی پس رود

آن یکی حرص از کمال مردی است
و آن دگر حرص افتضاح و سردی است

آه سری هست اینجا بس نهان
که سوی خضری شود موسی روان

همچو مستسقی کز آبش سیر نیست
بر هر آنچ یافتی بالله مه‌ایست

بی نهایت حضرتست این بارگاه
صدر را بگذار صدر تست راه

English translation

He called Ali a lion by way of an example; a lion is not truly his likeness, even if it attacks.

Pass on from example and likeness and the difference between them toward the story of Daqūqī, O youth.

He who was the imam of the people in legal judgment would snatch the ball of piety from the angels.

He who in wayfaring checkmated the moon, and religion itself grew jealous of his religiosity.

With such piety, litanies, and standing in vigil, he was always seeking the special ones of God.

In his honored journeying, his chief desire was that for a moment he might come upon a special servant.

He would say this as he went on the road: "Make me the companion of the special ones, O God.

O Lord, as for those whom my heart recognizes, I am their servant, girded and ready, though unable to state them fully.

And as for those I do not recognize, O God of the soul, make them gracious to me while they remain veiled from me."

His Presence would say, "O eminent chief, what love is this, and what dropsical thirst is this?

You have love for Me; what else do you seek? When God is with you, why do you seek a human being?"

He would say, "O Lord, O Knower of secrets, You opened in my heart the road of need.

Even if I am seated in the middle of the sea, I still set my desire on the water of a jug.

I am like David: I have ninety ewes, yet desire also arose in me for my companion's ewe.

Greed in love for You is glory and rank; greed for other than You is disgrace and ruin.

Lust and greed in men are for increase; in the passive/effeminate they are shame and corrupt faith.

The greed of men is toward going forward; in the effeminate, greed goes backward.

That one greed comes from the perfection of manliness; the other greed is exposure to disgrace and coldness.

Ah, there is a very hidden secret here: that Moses goes traveling toward a Khiḍr.

Like a dropsical patient who is never sated with water, by God, do not stop at whatever you have found.

This court is the Infinite Presence; leave the seat of honor: your seat of honor is the road."

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Updated 2026-05-17

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