To understand the poet, one must rely exclusively on internal evidence.
According to some of this evidence, which has no connection with the Book of Daniel, he was already known as ahl-e nazm a poet’ among his people, but except for Daniyal-name we possess none of his poems. Kh(w)aje acknowledges Shahin’s superiority and says he is inspired by Shahin though, “Being like a weak sparrow he cannot fly like Shahin.” Then he adds, “If it is possible for you follow him (Shahin). The author has confidence that his work will have an effect on its readers and he goes one step further and compares himself with Ferdausi, “I shall be satisfied with this much from my friends, that at reading it (the poem) they will remember me. Then they will say, ‘Bravo! Bravo! His words remind us of Ferdausi’.
The author’s view of the world is altogether pessimistic. In chapter four where he explains the reasons for composing the Daniyal-name, he speaks against this “perishable and mean world.” He is looking for inspiration to help him accomplish his work, therefore he needs to detach himself from this world:

O Kh(w)aje, if you have a taste for poetry,

2
الحرب بين جيوش كورش وداريوس من جهة وبيلشاصر من جهة أخرى

فقط تنويه
دا يقول في الصوفية الفارسية ,وفوق يذكر :
يقول ليس لها صلة أو ارتباط بكتاب سفر دانيال
في حين قرأت ورود ذكر كورش وداريوس وتلك الحرب


Fatalistic trends and tones, which are very strong in Persian mystic and epic poetry, are also found in the Daniyal-name. Speaking of the war between the combined armies of Cyrus and Darius on the one hand and Belshazzar on the other hand, the author says:
The star of their (Cyrus’ and Darius’) fortune was lit

Islam and Its Cultural Divergence
To understand the poet, one must rely exclusively on internal evidence.
According to some of this evidence, which has no connection
with the Book of Daniel, he was already known as ahl-e nazm ‘a
poet’ among his people, but except for Daniyal-name we possess none
of his poems. Kh(w)aje acknowledges Shahin’s superiority and says
he is inspired by Shahin though, “Being like a weak sparrow he cannot
fly like Shahin.” Then he adds, “If it is possible for you follow him
(Shahin). The author has confidence that his work will have an
effect on its readers and he goes one step further and compares himself
with Ferdausi, “I shall be satisfied with this much from my friends,
that at reading it (the poem) they will remember me. Then they will
say, ‘Bravo! Bravo! His words remind us of Ferdausi’.’’*®
The author’s view of the world is altogether pessimistic. In chapter
four where he explains the reasons for composing the Daniyal-name,
he speaks against this “perishable and mean world.” He is looking for
inspiration to help him accomplish his work, therefore he needs to
detach himself from this world:
O Kh(w)aje, if you have a taste for poetry,
You should then refrain from thinking of this world.
You should not be captive by worldly bonds.
You should erase from the board of your chest,
All loves of this mean world and affections
for the inverted-wheel.
Keep away (your skirt) from this transient world,
You should not get around it as long as you can.
For in it there are naught but grains and snares —
You might eventually be trapped by them before
attaining your desire.1”
The author’s views on the world are best expressed in Chapter eightyseven.
The world is perishable and is not to be trusted: :
How long will you attach yourself to this world,
And neglect the affairs of the hereafter?
Today, hold back from it,
So that tomorrow you will be proud.
14MS f.7a 21-22. -
19MS f.6b. Shahin also means falcon.
===
Islam and Its Cultural Divergence
The star of their (Cyrus’ and Darius’) fortune was lit.
The sky wore armour to help them.
Because of their luck and fortune,
The Moon became their shield-holder.
Dark night became so illuminated for them,
That one would say their sleeping fortune awoke.
When misfortune was subtracted from the fortune
of the kings,
At that hour, happiness became their mate.
The decree of fate (wanted) the gate (of Baghdad)
not to be broken.