Poem

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 لیت قومی یعلمون / 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!' (Qur'an 36:26)

Original content

آن سگی در کو گدای کور دید
حمله می‌آورد و دلقش می‌درید

گفته‌ایم 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 می‌گیرند گور
در میان کوی می‌گیری تو کور

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

کین مریدان من و من آب شور
می‌خورند 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

هم‌چو مرغ مرده‌شان بگرفته یار
تا کند او جنس ایشان را شکار

مرغ مرده مضطر اندر وصل و بین
خوانده‌ای القلب بین اصبعین

مرغ مرده‌ش 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 می‌کشم

هین مرا مرده مبین گر زنده‌ای
در کف شاهم نگر گر بنده‌ای

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

عیسی‌ام 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 بی‌کف 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 می‌چرند

گر نباشد جاه فرعون و سری
از کجا یابد جهنم پروری

فربهش کن آنگهش کش ای قصاب
زانک بی‌برگ‌اند 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 بی‌قهر و بدی
پس کمال پادشاهی کی بدی

ریش‌خندی کرده‌اند آن منکران
بر مثلها و بیان ذاکران

تو اگر خواهی بکن هم ریش‌خند
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 می‌خورد

تو که کرد زعفرانی زعفران
باش و آمیزش مکن با دیگران

آب می‌خور زعفرانا تا رسی
زعفرانی اندر آن حلوا رسی

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

تو بکردی او بکردی مودعه
زانک ارض الله آمد واسعه

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

اندر آن بحر و بیابان و جبال
منقطع می‌گردد اوهام و خیال

این بیابان در بیابانهای او
هم‌چو اندر بحر پر یک تای مو

آب استاده که سیرستش نهان
تازه‌تر 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 جان‌کنان

زین خران تا چند باشی نعل‌دزد
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 ویران‌گرست

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 می‌شود

میوه‌ها لایه‌کنان کز من بچر
آب حیوان آمده کز من بخور

طوف می‌کن بر فلک بی‌پر و بال
هم‌چو خورشید و چو بدر و چون هلال

چون روان باشی روان و پای نی
می‌خوری صد لوت و لقمه‌خای نی

نی‌نهنگ 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 بی‌نوا
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 از خوش‌خصال
چونک عین تو ترا شد ملک و مال

English translation

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!" (Qur'an 36:26)

That dog, seeing a blind beggar in the alley, Kept charging at him and tearing his patched cloak.

We have told this before, but once again It is repeated for the emphasis of the lesson.

The blind man said to it: "Come now, where are your companions? At this very moment they are on the mountain, hunting as prey-seekers.

Your kind are catching wild asses on the mountain; You, in the middle of the alley, are catching the blind.

Abandon this deceit, O repugnant sheikh, Who has gathered some blind ones around his brackish water,

Saying: 'These are my disciples, and I am the brackish water; They drink from me and keep going blind.'

Make your water sweet from the Sea of Ladun; Do not make your foul water a trap for these blind ones.

Rise — behold the lions of God catching wild asses; How, like a dog with pretense, do you go about catching the blind?

Wild asses — what are they? Far from hunting anything other than the Friend; All lion and lion-catching and drunk with light.

In the sight of the King's hunting and His sovereignty, They have abandoned hunting and died in rapture.

Like a dead bird, the Friend has taken them in hand, So that through them He may hunt their kind.

The dead bird is helpless in union — look and see! Have you read, "The heart is between the two fingers"?

Whoever is hunted by means of His dead bird — When they see this, they find they are caught by the King.

Whoever turns their face away from this dead bird Will never reach the hand of that Hunter.

He says: "Do not look upon my carrion-like state; See the King's love in how He preserves me."

I am not carrion — the King has slain me; My outward form has become like the dead.

Before, my movement came from wing and feather; My movement now comes from the hand of the Just.

My perishable movement shed its skin; My movement is now eternal, for it is from Him.

Whoever moves crookedly before my movement, Even if he is the Simurgh, I bring him to ruin.

Heed! Do not see me as dead, if you are alive; Look at me in the King's hand, if you are a servant.

Jesus raised the dead through grace; I am in the hand of the Creator of Jesus.

How can I remain dead in the grasp of God? On the palm of Jesus, do not consider even this permissible.

I am Jesus — yet whoever gains life From my breath remains eternal.

One raised by Jesus still died again; Blessed is he who surrendered his soul to this Jesus.

I am the staff in the hand of my Moses; My Moses is hidden and I am manifest before.

For Muslims I become a bridge over the sea; Against Pharaoh I become a dragon.

Do not see only the staff, O son, For the staff without the hand of the Real was never thus.

The wave of the flood was also a staff, which out of anguish Devoured the clamor of the sorcery-worshippers.

If I were to enumerate the staffs of God, I would tear apart the hypocrisy of these Pharaoh-folk.

But from this sweet yet poisonous herb, leave off — Let them graze on it for a few days.

If there were no Pharaoh's station and headship, From where would Hell find its nourishment?

Fatten him, 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 in people.

Hell is that very anger — it needs an adversary To live; otherwise mercy would slay it.

So grace would remain without wrath and evil; Then when would the perfection of sovereignty exist?

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 carrion, how long?

Rejoice, O lovers in need, At this very door that opens today.

Each vegetable has its own separate bed In the garden, from garlic to colocynth.

Each one with its own kind in its own bed Drinks moisture for the sake of ripening.

You who are in the saffron bed — be saffron, And do not mix with others.

Drink water, O saffron, until you ripen; As saffron you will arrive in that sweet confection.

Do not thrust your snout into the turnip's bed, For it will not become of the same nature and creed as you.

You in your bed, it in its bed — a parting, For the earth of God is vast.

Especially that earth which, in its vastness, Jinn and fairies lose their way in traversing it.

In those seas and deserts and mountains, Fantasies and imaginations are cut off.

This desert amid its deserts Is like one strand of hair in the full sea.

The standing water whose flow is hidden within Is fresher and more pleasant than running streams.

For within itself, like soul and spirit, It holds a hidden flow and a moving foot.

The listener is asleep — cut short the address; O preacher, draw less of this figure on water.

Rise, O Bilqis, for the market is lively; Flee from these base ones who bring stagnation.

Rise, O Bilqis, now while you have the choice, Before death brings its seizure and struggle.

After that, death drags the flesh so violently That you come like a thief before the constable, soul-wrenching.

From these donkeys, how long will you steal horseshoes? If you must steal, come and steal a ruby.

Your sisters have found the realm of eternity; You have seized a blind and bruised kingdom.

How fortunate the one who escaped this kingdom, For death is the destroyer of this realm.

Rise, O Bilqis, come and at least behold The kingdom of the kings and sultans of religion.

Seated inwardly in the midst of the rose garden, Outwardly appearing solitary among friends.

The garden travels with them wherever they go, Yet it remains hidden from the people.

The fruits calling out: "Come, graze from me!" The Water of Life has come: "Come, drink from me!"

Circumambulate the celestial sphere without wing or feather, Like the sun, and like the full moon, and like the crescent.

When you are in motion, you move without foot; You eat a hundred feasts without chewing a morsel.

No crocodile of grief strikes your ship, Nor does ugliness toward you appear from the people.

You are both the king and the army and the throne; You are both the fortunate one and fortune itself.

If you are fortunate and a mighty sultan — The fortune belongs to another; someday that fortune will depart.

You remain like helpless beggars; Be your own fortune, O chosen one.

When you are your own fortune, O spiritual one, Then you who are fortune — how can you lose yourself?

How can you lose yourself, with such beautiful qualities, When your very essence has become your kingdom and wealth?

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Updated 2026-05-16

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