We Leave Off the Endings

This filth's smell reaches twenty steps, while that filth's smell travels from Rey to Damascus.  
Indeed, its scent ascends to the heavens, reaching the noses of the houris and the blessed.  
What I say is according to your understanding; people long for true comprehension.  
Understanding is pregnant, and the body is a jug; when the jug breaks, the water spills out.  
This jug has five deep holes; neither water nor snow remains within it.  
Similarly, your other holes draw out the water of your hidden understanding.  
If you take water out of the sea, without replacement, you turn the sea into a desert.  
It's untimely if I don't speak of the state, the entrance of replacements and substitutes.  
Where do those replacements and substitutes come from for the sea after expenditures?  
Hundreds of thousands of creatures feed from it, and the clouds carry it away.  
Yet the sea draws those replacements back; how do the wise know this?  
We began stories hastily, leaving them without conclusion in this book.  
O Radiance of Truth, Husam al-Din, who the heavens and elements have not birthed a king like you.  
You have entered the soul and heart, making the heart and soul ashamed of your arrival.  
How often I praised the people of the past; my intention was you, out of necessity.  
One knows their own house and prays; you can praise in the name of whoever you wish.  
To conceal praise from the unworthy, God has placed these stories and parables.  
Though that praise also came from you, God accepts the effort of the humble.  
God accepts a small piece, forgiving, for two drops suffice for blind eyes.  
Birds and fish understand that ambiguity, that I praised this well-named one concisely.  
So that the sighs of the envious may lessen, and they may bite his image less with their teeth.  
How can the envious find his image? In the mouse's den, when did the parrot sleep?  
That image of him was from cunning; his eyebrow hair is not the crescent moon.  
I praise you beyond five and seven; now write, Daqūqī has advanced.  
The advancement of Daqūqī to lead that group in prayers and the salutations of the righteous.  
The praise of all prophets is mixed in; praises are all blended together.  
Because the praised one is none other than one, the creeds are therefore none other than one creed.  
Know that every praise goes to the light of God; it is a borrowed form and person.  
Praises are not for the undeserving, but they become misguided by assumption.  
Like light shining on a wall, the wall acts as a connector for those lights.  
Thus, when the shadow returns to the source, the misguided loses the moon and remains without praise.  
Or from a well, the reflection of the moon is shown; the child puts his head in and praises it.  
In truth, he praises the moon, though his ignorance turns him towards the reflection.  
His praise is for the moon, not the reflection; it becomes disbelief when the story is mistaken.  
From misfortune, that brave one became misguided; the moon was above, but he thought it was below.  
Because of these idols, people become confused; those driven by lust become regretful.  
Because lust is driven by an illusion, and it remains far from the truth.  
When your inclination is like a feather towards an illusion, it rises towards the truth.  
When you drive a lust, your feather falls; you become lame, and that illusion flees from you.  
Keep your feather and do not drive such lust, so that your inclination's feather leads you to paradise.  
People think they are enjoying themselves, but they are flying on their feather towards an illusion.  
I became indebted to explain this point; give me respite, for I am weary from the body.  
The following of the group behind Daqūqī.  
Daqūqī went forward in prayer; the group followed him like a pattern on a brocade.  
They followed that renowned leader in a line, like kings in a caravan.  
When they became united with the takbirs, they left the world like sacrifices.  
The meaning of takbir is this, O Imam: O God, we have become sacrifices before You.  
When you slaughter, you say "Allah Akbar," likewise in the slaughter of the ego.  
The body is like Ishmael, and the soul like Abraham; the soul says takbir over the noble body.  
The body is slain from lusts and greed, and with "Bismillah," it is sacrificed in prayer.  
Like the Day of Judgment, they stand in rows before God, in reckoning and supplication.  
Standing before God, shedding tears, like the upright resurrection.  
God says, "What have you brought Me in this respite I gave you?"  
"How did you end your life? In what did you waste your strength and sustenance?"  
"I gave you hands and feet like a shovel and pickaxe; I granted them from Myself, how did they become?"  
Similarly, painful messages come, hundreds of thousands from the Divine Presence.  
In standing, these words return, and from shame, he bows in ruku.  
He cannot stand from shame; in ruku, he recites a tasbih.  
Then the command comes, "Raise your head from ruku and count the answers to God."  
He raises his head from ruku, ashamed, and falls again, clumsy.  
Again, the command comes, "Raise your head from prostration and report your deeds."  
He raises his head again, ashamed, and falls again like a snake.  
Again, it is said, "Raise your head and speak, for I will inquire from you, hair by hair."  
He lacks the strength to stand, for the awe of the address strikes his soul.  
Then he sits in the final sitting from the heavy burden; the Divine Presence says, "Speak with clarity."  
"I gave you blessings; tell Me what your gratitude was. I gave you capital; show Me the profit."  
He turns to the right in salutation, towards the souls of the prophets and the noble ones.  
Meaning, "O kings, intercede, for this wretched one is stuck in mud and mire."  
The indication of the salutation to the right in the resurrection, seeking help and intercession from the prophets due to the awe of the Divine reckoning.  
The prophets say, "The time for remedy has passed; the remedy was there, with strong tools."  
"O untimely bird, O unfortunate one, leave us, do not enter our blood."  
He turns to the left, towards his kin and relatives, who say, "Hush."  
"Speak your answer to the Creator, who are we, O master? Leave us alone."  
Neither from this side nor that side is there remedy; the soul of that wretched heart is torn to pieces.  
Despairing of all, the poor one raises both hands in prayer.  
"I have despaired of all, O God, You are the first and the last, the ultimate."  
In prayer, see these beautiful indications, so you may know that this will become certain.  
Bring forth the child from the egg of prayer; do not strike like a bird without reverence and preparation.  
Hearing Daqūqī in the midst of prayer, the cry of that ship about to sink.  
Daqūqī prepared to lead in prayer on that shore.  
And the congregation followed him in standing; this is a beautiful group and a chosen leader.  
Suddenly, his eyes fell towards the sea when he heard cries from the sea.  
In the midst of the waves, he saw a ship in fate, calamity, and ugliness.  
Both night and cloud and great waves, these three darknesses and fear of drowning.  
A strong wind rose like Azrael; the waves raged left and right.  
The people of the ship, diminished by awe, raised cries of woe.  
They beat their heads with their hands in lamentation; infidels and heretics all became sincere.  
With God, with a hundred supplications, they made vows and pledges with their lives.  
Bareheaded in prostration, those who had never seen the Qibla in their twists and turns.  
Saying that this servitude is useless, at that time, they saw a hundred lives.  
They completely despaired of all, friends, uncles, fathers, and mothers.  
The devout and the wicked became pious at that moment, like the wicked at the time of death.  
There was no remedy from their left or right; tricks are like men at the time of prayer.  
In prayer, they were in lamentation and sighs; from them, black smoke rose to the sky.  
At that moment, the devil, out of enmity, cried out, "O dog-worshippers, you two ailments."  
"Death and pestilence, O people of denial and hypocrisy, this will be your fate in the end."  
"Your eyes will be wet after salvation, for you will become special demons for lust."  
"You will not remember that one day in danger, God took your hands by His decree."  
This call came from the devil, but only a good ear heard this speech.  
The Prophet, the axis, the king of kings, and the sea of purity, has told us the truth.  
What the ignorant will see in the end, the wise see from the beginning.  
If the affairs are hidden and secret from the beginning, the wise see the end of that Egypt.  
Its beginning is hidden, and its end is that; the wise and the ignorant see it in plain sight.  
If you do not see the unseen event, O stubborn one, how can a flood take away prudence?  
Just as suddenly a lion arrives, snatches a man, and drags him into the forest.  
What does he think in that taking? See what you think, O master of religion.  
The lion of fate drags us into the forests, while our souls are busy with work and occupations.  
Just as people fear poverty, they have gone under the salty water up to their throats.  
If they feared the creator of poverty, their treasures would be revealed on earth.  
All of them, from fear of sorrow, are in the essence of sorrow, fallen into non-existence in pursuit of existence.  
The prayer and intercession of Daqūqī for the salvation of the ship.  
When Daqūqī saw that resurrection, his compassion boiled, and his tears flowed.  
He said, "O Lord, do not look at their deeds; hold their hands, O noble king."  
"Bring them safely to the shore with strength, O whose hand reaches both sea and land."  
"O eternal, merciful, and compassionate one, forgive the evil intentions of these evildoers."  
"O who gave a hundred eyes and ears freely, without bribes, granted intellect and wisdom."  
"Before deserving, You granted gifts; we have shown nothing but ingratitude and error."  
"O great one, from us, great sins; You can forgive in the sanctuary."  
"We have burned ourselves with greed and desire, and we learned this prayer from You."  
"For the sake of the one who taught prayer, who lit a lamp in such darkness."  
Thus, his prayer continued on his lips, like faithful mothers at that time.  
Tears flowed from his eyes, and that prayer rose from him unconsciously to the sky.  
That unconscious prayer is something else; that prayer is not from him, but from the Creator.  
That prayer is made by God when he is annihilated; that prayer and that answer are from God.  
There is no intermediary creature in between, unaware of the supplication of body and soul.  
The servants of God are compassionate and patient, having the nature of God in rectifying affairs.  
Kind, bribe-free helpers in difficult positions and on heavy days.  
Seek these people, O afflicted one; take advantage of them before calamity.  
The ship was saved by the breath of that champion, and the people of the ship thought it was by their own effort.  
That perhaps their cautious arm hit the target with a skillful arrow.  
Foxes save their feet in the hunt, and the cunning foxes know that it was a trick.  
Loves play with their own breath, thinking it saves our lives in ambush.  
Foxes, keep your feet from clods; when there is no foot, what use is the tail, O sharp-eyed one?  
We are like foxes, and our feet are the noble ones, saving us from a hundred kinds of revenge.  
Our subtle trick is like our tail; loves play with the tail left and right.  
We wag our tails with reasoning and deceit, so that Zayd and Bakr are bewildered by us.  
We sought the bewilderment of people, reaching out with greed to divinity.  
To enchant hearts with spells, we do not see what I say.  
In the ball and in the pit, O little one, let go of the whiskers of others.  
When you reach a beautiful and pleasant garden, then grab the hems of people and pull.  
O prisoner of four, five, and six, drag others to a delightful place.  
O like a donkey driver, companion of the donkey's rear, when you find a kissing place, take us there.  
When servitude to the friend did not give you a hand, where did the desire for kingship arise in you?  
In the desire that they say to you, "Bravo," you have tied a "Bravo" around your soul's neck.  
Foxes, leave this trickery; dedicate your heart to the lords of hearts.  
In the lion's protection, kebabs do not fall short; foxes, do not rush towards carrion.  
O heart, you become the object of God's gaze when you, as a part, turn towards the whole.  
God says, "Our gaze is on the heart, not on the form, which is water and clay."  
You say, "I also have a heart." The heart is above the throne, not below.  
In the dark clay, there is certainly water, but from that water, you cannot perform ablution.  
Because if there is water, it is dominated by clay; therefore, do not call your own heart a heart.  
That heart which is above the heavens is the heart of the saints or the prophet.  
It has been purified from clay, made clear, and has come into abundance, becoming sufficient.  
It has abandoned clay and come to the sea, freed from the prison of clay, becoming oceanic.  
Your boasting deprives you; abandon that assumption and enter into me.  
The water of clay wants to go to the sea; the clay holds the water's foot and pulls it.  
If it frees its foot from the clay's hand, the clay remains dry, and it becomes independent.  
What is that pulling of water from clay? Your attraction to wine and pure drink.  
Similarly, every lust in the world, whether wealth, status, or bread.  
Each of these makes you intoxicated; when you do not find it, it gives you a hangover.  
This hangover of sorrow is evidence that you were intoxicated by that lost thing.  
Take only as much as necessary, so it does not become dominant and rule over you.  
You boasted that you are the owner of the heart, needing no other, and you are connected.  
Just as water boasts in clay, saying, "I am water, why should I seek help?"  
You assumed this polluted one to be the heart; therefore, you removed the heart from the people of the heart.  
Do you consider it permissible for this to be the heart, which is in love with milk and honey?  
The sweetness of milk and honey is the reflection of the heart; every pleasure derives its pleasure from the heart.  
Thus, the heart is the essence, and the world is an accident; the shadow of the heart, how can it be the heart's purpose?  
A heart that is in love with wealth and status, or is subdued by this clay and black water.  
Or imaginations that in its darkness, it worships for the sake of conversation.  
The heart is none other than that sea of light; the heart is the place of God's gaze, then blind.  
Not the heart among hundreds of thousands of common and special people; in one, which is it?  
Leave the fragment of the heart, seek the heart, so that fragment becomes like a mountain from it.  
The heart is an ocean in this realm of existence, scattering gold from its grace and generosity.  
From the greeting of God, greetings are scattered on the chosen people of the world.  
Whoever has a proper hem and capacity, that heart's scattering reaches that person.  
Your hem is that need and presence; do not place that stone of vice in your hem.  
So that your hem is not torn by those stones, so you know the coin from the colors.  
You filled your hem with stones from the world, even stones of silver and gold like children.  
From the illusion of silver and gold, since it was not gold, your hem of truth was torn, and sorrow increased.  
How can stones appear as stones to children until reason grabs their hem?  
The elder of reason came, not that white hair; hair does not fit in this fortune and hope.  
The denial of that group of Daqūqī's prayer and intercession and their flying and disappearing into the veil of the unseen, and Daqūqī's bewilderment about whether they went into the air or the ground.  
When that ship was saved and came to fruition, the prayer of that group also ended.  
They began to whisper among themselves, "Whose meddling is this, O father?"  
Each one said to the other, "I did not do this now, neither from outside nor from within."  
One said, "Perhaps our Imam, out of pain, made a meddlesome supplication."  
Another said, "O certain friend, it seems to me the same."  
He was meddlesome from contraction, objecting to the absolute chooser.  
When I looked back to see what those noble ones were saying,  
I did not see any of them in their place; they had all left their place.  
Neither to the left nor right, neither above nor below, my sharp eyes could not overcome the group.  
They were like water, as if they had become water; there was no trace of feet or dust in the desert.  
They entered the pavilions of God at that moment; in which garden did that flock go?  
I remained in bewilderment about how God concealed this group from our eyes.  
They became hidden from his eyes like the diving of fish in the stream.  
For years, he remained in longing for them; for ages, he shed tears in yearning for them.  
You would say the man of truth is in sight; how can he bring human mention with God?  
The donkey sleeps here, O so-and-so, for you saw them as humans, not as souls.  
The matter was ruined from here, O raw man, for you saw them as humans like the common people.  
You saw what the accursed devil said, "I am of fire, and Adam is of clay."  
Close your devilish eyes for a moment; how long will you see the form, after all, how long, how long?  
Seek, for the pillar of the state is seeking; every opening in the heart is in closing.  
Having cleared yourself from all worldly affairs, say "Where, where" with your soul like a dove.  
Look closely at this, O veiled one, for God has closed the prayer in "Answer me."  
Whoever's heart is purified from ailment, that prayer goes to the Exalted.