1Cademy - دفتر چهارم - بخش ۴۳ - مثل قانع شدن آدمی به دنیا و حرص او در طلب دنیا و غفلت او از دولت روحانیان کی ابنای جنس وی‌اند و نعره‌زنان کی یا لَیْتَ قَوْمي یَعْلَمونَ / Book Four - Section 43 - The Parable of the Human Beings Contentment with the World and His Greed in Seeking the World and His Heedlessness of the Wealth of the Spiritual Ones Who Are His Kindred, Who Cry Out: Would That My People Knew!

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دفتر چهارم - بخش ۴۳ - مثل قانع شدن آدمی به دنیا و حرص او در طلب دنیا و غفلت او از دولت روحانیان کی ابنای جنس وی‌اند و نعره‌زنان کی یا لَیْتَ قَوْمي یَعْلَمونَ / Book Four - Section 43 - The Parable of the Human Being's Contentment with the World and His Greed in Seeking the World and His Heedlessness of the Wealth of the Spiritual Ones Who Are His Kindred, Who Cry Out: 'Would That My People Knew!'

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آن سگی در کو گدای کور دید
حمله می آورد و دلقش می درید

گفته ایم این را ولی باری دگر
شد مکرر بهر تاکید خبر

کور گفتش آخر آن یاران تو
بر کهند این دم شکاری صیدجو

قوم تو در کوه می گیرند گور
در میان کوی می گیری تو کور

ترک این تزویر گو شیخ نفور
آب شوری جمع کرده چند کور

کین مریدان من و من آب شور
می خورند از من همی گردند کور

آب خود شیرین کن از بحر لدن
آب بد را دام این کوران مکن

خیز شیران خدا بین گورگیر
تو چو سگ چونی بزرقی کورگیر

گور چه از صید غیر دوست دور
جمله شیر و شیرگیر و مست نور

در نظاره صید و صیادی شه
کرده ترک صید و مرده در وله

هم چو مرغ مرده شان بگرفته یار
تا کند او جنس ایشان را شکار

مرغ مرده مضطر اندر وصل و بین
خوانده ای القلب بین اصبعین

مرغ مرده ش را هر آنک شد شکار
چون ببیند شد شکار شهریار

هر که او زین مرغ مرده سر بتافت
دست آن صیاد را هرگز نیافت

گوید او منگر به مرداری من
عشق شه بین در نگهداری من

من نه مردارم مرا شه کشته است
صورت من شبه مرده گشته است

جنبشم زین پیش بود از بال و پر
جنبشم اکنون ز دست دادگر

جنبش فانیم بیرون شد ز پوست
جنبشم باقیست اکنون چون ازوست

هر که کژ جنبد به پیش جنبشم
گرچه سیمرغست زارش می کشم

هین مرا مرده مبین گر زنده ای
در کف شاهم نگر گر بنده ای

مرده زنده کرد عیسی از کرم
من به کف خالق عیسی درم

کی بمانم مرده در قبضهٔ خدا
بر کف عیسی مدار این هم روا

عیسی ام لیکن هر آنکو یافت جان
از دم من او بماند جاودان

شد ز عیسی زنده لیکن باز مرد
شاد آنکو جان بدین عیسی سپرد

من عصاام در کف موسی خویش
موسیم پنهان و من پیدا به پیش

بر مسلمانان پل دریا شوم
باز بر فرعون اژدها شوم

این عصا را ای پسر تنها مبین
که عصا بی کف حق نبود چنین

موج طوفان هم عصا بد کو ز درد
طنطنهٔ جادوپرستان را بخورد

گر عصاهای خدا را بشمرم
زرق این فرعونیان را بر درم

لیک زین شیرین گیای زهرمند
ترک کن تا چند روزی می چرند

گر نباشد جاه فرعون و سری
از کجا یابد جهنم پروری

فربهش کن آنگهش کش ای قصاب
زانک بی برگ اند در دوزخ کلاب

گر نبودی خصم و دشمن در جهان
پس بمردی خشم اندر مردمان

دوزخ آن خشمست خصمی بایدش
تا زید ور نی رحیمی بکشدش

پس بماندی لطف بی قهر و بدی
پس کمال پادشاهی کی بدی

ریش خندی کرده اند آن منکران
بر مثلها و بیان ذاکران

تو اگر خواهی بکن هم ریش خند
چند خواهی زیست ای مردار چند

شاد باشید ای محبان در نیاز
بر همین در که شود امروز باز

هر حویجی باشدش کردی دگر
در میان باغ از سیر و کبر

هر یکی با جنس خود در کرد خود
از برای پختگی نم می خورد

تو که کرد زعفرانی زعفران
باش و آمیزش مکن با دیگران

آب می خور زعفرانا تا رسی
زعفرانی اندر آن حلوا رسی

در مکن در کرد شلغم پوز خویش
که نگردد با تو او هم طبع و کیش

تو بکردی او بکردی مودعه
زانک ارض الله آمد واسعه

خاصه آن ارضی که از پهناوری
در سفر گم می شود دیو و پری

اندر آن بحر و بیابان و جبال
منقطع می گردد اوهام و خیال

این بیابان در بیابانهای او
هم چو اندر بحر پر یک تای مو

آب استاده که سیرستش نهان
تازه تر خوشتر ز جوهای روان

کو درون خویش چون جان و روان
سیر پنهان دارد و پای روان

مستمع خفتست کوته کن خطاب
ای خطیب این نقش کم کن تو بر آب

خیز بلقیسا که بازاریست تیز
زین خسیسان کسادافکن گریز

خیز بلقیسا کنون با اختیار
پیش از آنک مرگ آرد گیر و دار

بعد از آن گوشت کشد مرگ آنچنان
که چو دزد آیی به شحنه جان کنان

زین خران تا چند باشی نعل دزد
گر همی دزدی بیا و لعل دزد

خواهرانت یافته ملک خلود
تو گرفته ملکت کور و کبود

ای خنک آن را کزین ملکت بجست
که اجل این ملک را ویران گرست

خیز بلقیسا بیا باری ببین
ملکت شاهان و سلطانان دین

شسته در باطن میان گلستان
ظاهر آحادی میان دوستان

بوستان با او روان هر جا رود
لیک آن از خلق پنهان می شود

میوه ها لابه کنان کز من بچر
آب حیوان آمده کز من بخور

طوف می کن بر فلک بی پر و بال
هم چو خورشید و چو بدر و چون هلال

چون روان باشی روان و پای نی
می خوری صد لوت و لقمه خای نی

نی نهنگ غم زند بر کشتیت
نی پدید آید ز مردم زشتیت

هم تو شاه و هم تو لشکر هم تو تخت
هم تو نیکوبخت باشی هم تو بخت

گر تو نیکوبختی و سلطان زفت
بخت غیر تست روزی بخت رفت

تو بماندی چون گدایان بی نوا
دولت خود هم تو باش ای مجتبی

چون تو باشی بخت خود ای معنوی
پس تو که بختی ز خود کی گم شوی

تو ز خود کی گم شوی ای خوش خصال
چونک عین تو ترا شد ملک و مال

English translation

That dog saw a blind beggar in the street; it rushed at him and was tearing his patched cloak. We have told this story before, but once again it is repeated for the sake of emphasizing the message. The blind man said to it: 'After all, those companions of yours are on the mountain at this very moment, hunting and seeking prey. Your kind are catching wild asses in the mountains, while you are catching a blind man in the middle of the street!' Bid the repelling sheikh abandon this deceit— the one who has gathered a few blind followers around salty water, Saying: 'These are my disciples and I am their salty water. They drink from me and continually become blinder.' Make your own water sweet from the ocean of divine knowledge; do not make bad water a trap for these blind ones. Arise and behold the lions of God, who capture the wild ass; how is it that you, like a dog, are capturing the blind through trickery? What wild ass? They are far from hunting anything other than the Beloved; they are all lions, lion-capturers, and intoxicated with Light. In beholding the hunting and the hunters of the King, they have abandoned the hunt and died in ecstatic bewilderment. The Beloved has taken them up like a dead bird, so that He may hunt their kindred through them. The dead bird is compelled in union and separation; have you not read: 'The heart is between two fingers' [of the Merciful]? Whoever becomes the prey of His dead bird, when they look, they find they have become the prey of the King. Whoever turned their head away from this dead bird never found the hand of that Hunter. It says: 'Do not look at my dead state; look at the King's love in keeping and preserving me.' I am not a carcass; the King has slain me; my outward form has merely become like a dead thing. My movement before this was from wing and feather; my movement now is from the hand of the Just Judge. My mortal movement has shed its skin; my remaining movement is eternal now, since it is from Him. Whoever moves crookedly before my movement, even if he be the Simurgh, I will slay him miserably. Lo, do not see me as dead if you are alive; look at me in the hand of the King if you are a servant. Jesus revived the dead out of his grace; I am in the hand of the Creator of Jesus. How should I remain dead in the grasp of God? Do not hold this to be fitting even on the hand of Jesus. I am Jesus, but whoever received life from my breath remains eternal. He became alive through Jesus but died again; happy is the one who surrendered his soul to this Jesus! I am the rod in the hand of my Moses; my Moses is hidden, and I am manifest in front. For Muslims I become a bridge across the sea; but for Pharaoh I become a dragon. O youth, do not look at this rod alone, for the rod without the hand of the Truth would not be like this. The wave of the Flood was also a rod which, out of pain, devoured the pomp of the idol-worshipping sorcerers. If I were to count the rods of God, I would tear asunder the deception of these Pharaohs. But let them be; leave them to graze on this sweet, poisonous grass for a few days. If there were no pomp and leadership of Pharaoh, from where would Hell obtain those nurtured for it? Fatten him, and then slaughter him, O butcher! For the dogs in Hell are without provisions. If there were no adversary and enemy in the world, then anger would die out among humans. Hell is that very anger; it needs an adversary to live, otherwise the Merciful One would extinguish it. Then Grace would remain without Wrath and evil; and how then would there be the perfection of Sovereignty? Those deniers have mocked the parables and explanations of those who remember God. If you wish, go ahead and mock as well! How long will you live, O carcass, how long? Be glad, O lovers, in your state of need, at this very door which shall be opened today! Every herb has a separate plot in the garden, from garlic to leek. Each one drinks moisture in its own plot with its own kind, for the sake of reaching maturity. You who are a plot of saffron, remain saffron and do not mix with others! Drink water, O saffron, so that you may grow and arrive as saffron in that sweet halva. Do not stick your snout into the plot of the turnip, for it will not become of the same nature and faith as you. You are deposited in one plot, and he in another, for indeed 'God's earth is spacious.' Especially that Earth which, due to its vastness, even demons and fairies lose their way when traveling through it. In that ocean, wilderness, and mountains, all illusions and imaginations are cut off. This wilderness, compared to His wildernesses, is like a single hair in a full ocean. Still water whose movement is hidden is fresher and sweeter than running streams. For, like the soul and spirit, it has a hidden movement and flowing feet within itself. The listener is asleep; cut short your discourse! O preacher, draw fewer of these designs on water! Arise, O Bilqis, for the market is brisk! Flee from these base ones who cause stagnation. Arise, O Bilqis, now with free will, before death brings its capture and turmoil. After that, death will pull your ear in such a way that, like a thief, you will come before the officer gasping for life. How long will you be a horseshoe thief from these asses? If you must steal, come and steal a ruby! Your spiritual sisters have attained the kingdom of eternity, while you have seized a blind and bruised kingdom. O happy is the one who escaped from this kingdom, for death is the destroyer of this domain! Arise, O Bilqis, come and behold for once the kingdom of the kings and rulers of religion, Seated inwardly in the midst of a rose-garden, while outwardly appearing as ordinary individuals among friends. The garden moves with them wherever they go, but it remains hidden from the eyes of people. The fruits entreating: 'Graze on me!' The Water of Life coming and saying: 'Drink from me!' Circumambulate the heavens without wings and feathers, like the sun, the full moon, and the crescent. When you are a moving soul without physical feet, you consume a hundred exquisite dishes without chewing a single morsel. Neither will the crocodile of grief strike your ship, nor will any ugliness from people appear to you. You are yourself the king, yourself the army, yourself the throne; you are both the fortunate one and fortune itself! If your good fortune and mighty sovereignty are external to you, then fortune is other than you, and one day it will depart. Then you will remain helpless like beggars; therefore, be your own wealth and fortune, O chosen one! When you are your own fortune, O spiritual one, then how can you, who are fortune itself, ever be lost to yourself? How should you ever be lost to yourself, O one of noble qualities, when your very essence has become your kingdom and wealth?

Updated 2026-06-25

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