Poem

دفتر چهارم - بخش ۵۶ - در تفسیر این حدیث مصطفی علیه‌السلام کی ان الله تعالی خلق الملائکة و رکب فیهم العقل و خلق البهائم و رکب فیها الشهوة و خلق بنی آدم و رکب فیهم العقل و الشهوة فمن غلب عقله شهوته فهو اعلی من الملائکة و من غلب شهوته عقله فهو ادنی من البهائم / Book Four - Section 56 - Commentary on the Hadith of Mustafa (Peace Be Upon Him): 'Verily God Almighty created the angels and instilled in them intellect, created the beasts and instilled in them lust, and created the children of Adam and instilled in them both intellect and lust; so he whose intellect overcomes his lust is higher than the angels, and he whose lust overcomes his intellect is lower than the beasts'

Original content

در حدیث آمد که یزدان مجید
خلق عالم را سه گونه آفرید

یک گره را جمله عقل و علم و جود
آن فرشته‌ست او نداند جز سجود

نیست اندر عنصرش حرص و هوا
نور مطلق زنده از عشق خدا

یک گروه دیگر از دانش تهی
هم‌چو حیوان از علف در فربهی

او نبیند جز که اصطبل و علف
از شقاوت غافلست و از شرف

این سوم هست آدمی‌زاد و بشر
نیم او ز افرشته و نیمیش خر

نیم خر خود مایل سفلی بود
نیم دیگر مایل عقلی بود

آن دو قوم آسوده از جنگ و حراب
وین بشر با دو مخالف در عذاب

وین بشر هم ز امتحان قسمت شدند
آدمی شکلند و سه امت شدند

یک گره مستغرق مطلق شدست
هم‌چو عیسی با ملک ملحق شدست

نقش آدم لیک معنی جبرئیل
رسته از خشم و هوا و قال و قیل

از ریاضت رسته وز زهد و جهاد
گوییا از آدمی او خود نزاد

قسم دیگر با خران ملحق شدند
خشم محض و شهوت مطلق شدند

وصف جبریلی دریشان بود رفت
تنگ بود آن خانه و آن وصف زفت

مرده گردد شخص کو بی‌جان شود
خر شود چون جان او بی‌آن شود

زانک جانی کان ندارد هست پست
این سخن حقست و صوفی گفته است

او ز حیوانها فزون‌تر جان کند
در جهان باریک کاریها کند

مکر و تلبیسی که او داند تنید
آن ز حیوان دیگر ناید پدید

جامه‌های زرکشی را بافتن
درها از قعر دریا یافتن

خرده‌کاریهای علم هندسه
یا نجوم و علم طب و فلسفه

که تعلق با همین دنیاستش
ره به هفتم آسمان بر نیستش

این همه علم بنای آخرست
که عماد بود گاو و اشترست

بهر استبقای حیوان چند روز
نام آن کردند این گیجان رموز

علم راه حق و علم منزلش
صاحب دل داند آن را با دلش

پس درین ترکیب حیوان لطیف
آفرید و کرد با دانش الیف

نام کالانعام کرد آن قوم را
زانک نسبت کو بیقظه نوم را

روح حیوانی ندارد غیر نوم
حسهای منعکس دارند قوم

یقظه آمد نوم حیوانی نماند
انعکاس حس خود از لوح خواند

هم‌چو حس آنک خواب او را ربود
چون شد او بیدار عکسیت نمود

لاجرم اسفل بود از سافلین
ترک او کن لا احب الافلین

English translation

In hadith it has come that the Glorious God (Yazdān) Created the creatures of the world in three kinds One group He made entirely of intellect and knowledge and being— That is the angel; he knows nothing but prostration In his nature there is no greed or carnal desire, Absolute light, living by the love of God Another group, empty of knowledge, Like the animal, growing fat on grass He sees nothing but the stable and fodder, Heedless of wretchedness and of nobility This third is the child of Adam, humankind, Half of him is of the angel and half of him is ass The half that is ass naturally inclines to what is base, The other half inclines toward the rational Those two kinds are at rest from strife and war, But this human being is in torment between two opposites And this humankind too, through trial, was divided, They are human in form but became three communities One group has become absolutely immersed, Like Jesus ('Īsā), joined with the angels (malak) The image of Adam, but in meaning Gabriel (Jibrā'īl), Freed from wrath and carnal desire and argument and dispute Grown free through spiritual discipline (riyāżat), asceticism (zuhd), and striving (jihād), You would say he was never born of humankind Another portion has joined with the asses, They have become pure wrath and absolute lust The Gabrielian quality (waṣf-i Jibrīlī) that was in them has departed, The house was narrow and that quality was vast A person becomes dead when he becomes soulless, He becomes an ass when his soul is devoid of that divine quality For a soul that lacks that quality is base— This is truth and the Sufi has said it He exerts more soul than the animals, In the world he performs subtle works The cunning and deception (talbīs) he knows how to weave— That does not appear from any other animal Weaving garments of gold thread, Finding pearls from the depths of the sea The fine subtleties of the science of geometry, Or astronomy, and the science of medicine and philosophy— These are connected only to this world, There is no path for them to the seventh heaven All these sciences are the construction of the animal stable (ākhur), Whose pillar is the ox and the camel For the survival of the animal body for a few days, These bewildered ones have called such things mysteries (rumūz) The knowledge of the way of Truth and the knowledge of His station— The person of heart (ṣāḥib-i dil) knows that with his heart So in this composition He created a subtle animal And made it familiar with knowledge He named that group "like cattle" (kal-an'ām), For what relation does sleep have to wakefulness? The animal spirit has nothing but sleep, That group possesses reflected, inverted senses Wakefulness came; animal sleep did not remain, The reflection of sense reads from the tablet by itself Like the sense of one whose sleep has stolen him away— When he awakens, its mirror quality becomes apparent Inevitably he is the lowest of the low (asfal al-sāfilīn), Leave him—"I do not love those that set" (lā uḥibbu al-āfilīn)

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Updated 2026-05-16

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