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دفتر پنجم - بخش ۱۵۳ - تفسیر این آیت که وَ إِنَّ الدّارَ الآخِرةَ لَهیَ الحَیَوانُ لَوْ کانوا یَعْلَمونَ کی در و دیوار و عرصهٔ آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدُّنیا جیفةٌ وَ طُلّابُها کلابٌ و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی / Book Five - Section 153 - Commentary on the Verse: 'And the Home of the Hereafter—That Is the Life, if They But Knew,' how the doors, walls, and landscape of that world, and the water, jug, fruit, and trees are all alive, speaking, and hearing; and regarding why Mustafa, peace be upon him, said: 'The world is a carcass and its seekers are dogs'; and if the Hereafter had no life, it too would be a carcass, since a carcass is called a carcass because of its deadness, not because of its foul smell and corruption.

Original content

آن جهان چون ذره ذره زنده اند
نکته دانند و سخن گوینده اند

در جهان مرده شان آرام نیست
کین علف جز لایق انعام نیست

هر که را گلشن بود بزم و وطن
کی خورد او باده اندر گولخن

جای روح پاک علیین بود
کرم باشد کش وطن سرگین بود

بهر مخمور خدا جام طهور
بهر این مرغان کور این آب شور

هر که عدل عمرش ننمود دست
پیش او حجاج خونی عادلست

دختران را لعبت مرده دهند
که ز لعب زندگان بی آگهند

چون ندارند از فتوت زور و دست
کودکان را تیغ چوبین بهترست

کافران قانع بنقش انبیا
که نگاریده ست اندر دیرها

زان مهان ما را چو دور روشنیست
هیچ مان پروای نقش سایه نیست

این یکی نقشش نشسته در جهان
وآن دگر نقشش چو مه در آسمان

این دهانش نکته گویان با جلیس
و آن دگر با حق به گفتار و انیس

گوش ظاهر این سخن را ضبط کن
گوش جانش جاذب اسرار کن

چشم ظاهر ضابط حلیه بشر
چشم سر حیران مازاغ البصر

پای ظاهر در صف مسجد صواف
پای معنی فوق گردون در طواف

جزو جزوش را تو بشمر هم چنین
این درون وقت و آن بیرون حین

این که در وقتست باشد تا اجل
وان دگر یار ابد قرن ازل

هست یک نامش ولی الدولتین
هست یک نعتش امام القبلتین

خلوت و چله برو لازم نماند
هیچ غیمی مر ورا غایم نماند

قرص خورشیدست خلوت خانه اش
کی حجاب آرد شب بیگانه اش

علت و پرهیز شد بحران نماند
کفر او ایمان شد و کفران نماند

چون الف از استقامت شد به پیش
او ندارد هیچ از اوصاف خویش

گشت فرد از کسوه خوهای خویش
شد برهنه جان به جان افزای خویش

چون برهنه رفت پیش شاه فرد
شاهش از اوصاف قدسی جامه کرد

خلعتی پوشید از اوصاف شاه
بر پرید از چاه بر ایوان جاه

این چنین باشد چو دردی صاف گشت
از بن طشت آمد او بالای طشت

در بن طشت از چه بود او دردناک
شومی آمیزش اجزای خاک

یار ناخوش پر و بالش بسته بود
ورنه او در اصل بس برجسته بود

چون عتاب اهبطوا انگیختند
هم چو هاروتش نگون آویختند

بود هاروت از ملاک آسمان
از عتابی شد معلق هم چنان

سرنگون زان شد که از سر دور ماند
خویش را سر ساخت و تنها پیش راند

آن سپد خود را چو پر از آب دید
کرد استغنا و از دریا برید

بر جگر آبش یکی قطره نماند
بحر رحمت کرد و او را باز خواند

رحمتی بی علتی بی خدمتی
آید از دریا مبارک ساعتی

الله الله گرد دریابار گرد
گرچه باشند اهل دریابار زرد

تا که آید لطف بخشایش گری
سرخ گردد روی زرد از گوهری

زردی رو بهترین رنگهاست
زانک اندر انتظار آن لقاست

لیک سرخی بر رخی که آن لامعست
بهر آن آمد که جانش قانعست

که طمع لاغر کند زرد و ذلیل
نیست او از علت ابدان علیل

چون ببیند روی زرد بی سقم
خیره گردد عقل جالینوس هم

چون طمع بستی تو در انوار هو
مصطفی گوید که ذلت نفسه

نور بی سایه لطیف و عالی است
آن مشبک سایه غربالی است

عاشقان عریان همی خواهند تن
پیش عنینان چه جامه چه بدن

روزه داران را بود آن نان و خوان
خرمگس را چه ابا چه دیگدان

English translation

That world is alive, down to every atom; they know subtle points and they are speaking. In this dead world they have no rest, for this fodder is fit only for cattle. For whoever has a rose-garden as their banquet-hall and homeland, how should he drink wine in a furnace-room? The place of the pure spirit is 'Illiyyin (the highest heights); it is the worm whose homeland is dung. For him who is intoxicated with God, there is the pure cup; for these blind birds, there is this salty water. He who has not experienced the justice of Umar— before him, the bloodthirsty Hajjaj seems just. They give a dead doll to young girls, because they are unaware of the play of the living. Since children do not have strength and power of chivalry, a wooden sword is better for them. The disbelievers are content with the images of the prophets that are painted in the temples. Since we have a luminous cycle from those great ones, we have no concern for the image of the shadow. This one's image is seated in the world, and that other's image is like the moon in the sky. This mouth of his is speaking subtle points with the companion, and that other is in speech and intimacy with God. Let the outward ear record this discourse; let the ear of the soul absorb the secrets. The outward eye is the recorder of human features; the eye of the head is amazed by 'the sight did not swerve.' The outward foot is standing in the rows of the mosque; the foot of meaning is in circumambulation above the heavens. Count each of his parts in this manner: this one is inside time, and that one is outside any moment. This one which is in time remains until death, and that other is the companion of eternity, the partner of pre-eternity. His name is one, but he is the master of two states; his description is one, but he is the Imam of the two Qiblas. Solitude and forty-day seclusion are no longer necessary for him; no cloud can make him gloomy or obscure. The sun's disc is his house of solitude; how should the night of a stranger bring a veil to him? Sickness and abstinence are gone, the crisis is past; his disbelief has become belief, and no infidelity remains. Since he went forward in rectitude like the letter Alif, he possesses none of his own attributes. He became free from the garment of his own habits; his soul went naked to the Restorer of souls. Since he went naked before the unique King, the King clothed him in holy attributes. He wore a robe of honor from the attributes of the King; he soared up from the well to the palace of glory. Such is it when the dregs become pure: they rise from the bottom of the basin to the top of the basin. Why was he in pain at the bottom of the basin? Due to the misfortune of mixing with the particles of earth. An unpleasant companion had bound his wings; otherwise, he was originally very soaring. When they provoked the reproach of 'Go down!' (ihbitu), they hung him upside down like Harut. Harut was of the angels of heaven; because of a reproach, he became suspended like that. He became upside down because he stayed far from the Head; he made himself the head and drove forward alone. When that cloud-drop saw itself full of water, it showed self-sufficiency and severed itself from the sea. Not a single drop of its water remained in its liver; the sea of mercy worked and recalled it. A mercy without cause, without service, comes from the sea at a blessed hour. O God, O God, wander around the shore of the sea, even though the people of the seashore be pale. Until the grace of the Giver of forgiveness comes, and the pale face becomes red from a jewel. Paleness of the face is the best of colors, because it is in anticipation of that meeting. But the redness on a face that is shining— that came because his soul is content. For greed makes one thin, pale, and abased; he is not sick from the illness of bodies. When Galen's intellect sees a pale face without sickness, it becomes bewildered. Since you fixed your desire on the lights of Him, Mustafa says: 'he humbled his soul.' The shadowless light is subtle and sublime; that netted shadow is of a sieve. Lovers want a naked body; before the impotent, what difference is there between clothing and body? That bread and table are for the fasting ones; what is a fly-swatter, a stew, or a fire-pot to a blowfly?

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Updated 2026-06-13

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