## Original content
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آن دقوقی رحمة الله علیه 
گفت سافرت مدی فی خافقیه
سال و مه رفتم سفر از عشق ماه 
بی‌خبر از راه حیران در اله
پا برهنه می‌روی بر خار و سنگ 
گفت من حیرانم و بی خویش و دنگ
تو مبین این پایها را بر زمین 
زانک بر دل می‌رود عاشق یقین
از ره و منزل ز کوتاه و دراز 
دل چه داند کوست مست دل‌نواز
آن دراز و کوته اوصاف تنست 
رفتن ارواح دیگر رفتنست
تو سفر کردی ز نطفه تا بعقل 
نه بگامی بود نه منزل نه نقل
سیر جان بی چون بود در دور و دیر 
جسم ما از جان بیاموزید سیر
سیر جسمانه رها کرد او کنون 
می‌رود بی‌چون نهان در شکل چون
گفت روزی می‌شدم مشتاق‌وار 
تا ببینم در بشر انوار یار
تا ببینم قلزمی در قطره‌ای 
آفتابی درج اندر ذره‌ای
چون رسیدم سوی یک ساحل بگام 
بود بیگه گشته روز و وقت شام

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## English translation
That Daqūqī — God's mercy be upon him —
said: "I traveled far through the two horizons."
For years and months I traveled out of love for the Moon,
heedless of the road, bewildered in the Divine.
"You walk barefoot over thorns and stones" —
he said: "I am bewildered, beside myself, and dazed.
Do not look at these feet upon the ground,
for the lover truly travels upon the heart.
Of road and stage, of short and long distance —
what does the heart know? It is drunk on the heart's enchanter.
That long and short are attributes of the body;
the going of souls is a different going.
You journeyed from a sperm-drop to reason —
it was not by a step, nor by a stopping-place, nor by transit.
The soul's journey is unconditioned, over distance and through time;
let our body learn journeying from the soul.
He has now abandoned the bodily journey;
he travels unconditioned, hidden within the form of condition."
He said: "One day I was going with longing,
to see within human beings the lights of the Beloved,
to see an ocean within a drop,
a sun enclosed within a mote.
When I arrived at a shore on foot,
the day had grown late and the time was evening."

دفتر سوم - بخش ۸۸ - بازگشتن به قصهٔ دقوقی / Book Three - Section 88 - Returning to the Story of Daquqi

This node represents Section 87 of Book Three of the Masnavi. It sequentially follows Section 86 and is the direct prerequisite for Section 88.

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## Original content
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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

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## 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."

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

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