Poem

دفتر ششم - بخش ۹۶ - باخبر شدن آن غریب از وفات آن محتسب و استغفار او از اعتماد بر مخلوق و تعویل بر عطای مخلوق و یاد نعمتهای حق کردنش و انابت به حق از جرم خود ثُمَّ الَّذینَ کَفَروا بِرَبِّهِمْ یَعْدِلونَ / Book Six - Section 96 - That stranger becoming aware of the death of that muhtasib, his seeking forgiveness for relying upon a creature and depending on a creature's gift, his remembering the bounties of the Truth, and his repentance to the Truth for his sin: 'Then those who disbelieve equate [

Original content

چون به هوش آمد بگفت ای کردگار
مجرمم بودم به خلق اومیدوار

گرچه خواجه بس سخاوت کرده بود
هیچ آن کفو عطای تو نبود

او کله بخشید و تو سر پر خرد
او قبا بخشید و تو بالا و قد

او زرم داد و تو دست زرشمار
او ستورم داد و تو عقل سوار

خواجه شمعم دادو تو چشم قریر
خواجه نقلم داد و تو طعمه پذیر

او وظیفه داد و تو عمر و حیات
وعده اش زر وعدهٔ تو طیبات

او وثاقم داد و تو چرخ و زمین
در وثاقت او و صد چون او سمین

زر از آن تست زر او نافرید
نان از آن تست نان از تش رسید

آن سخا و رحم هم تو دادیش
کز سخاوت می فزودی شادیش

من مرورا قبلهٔ خود ساختم
قبله ساز اصل را انداختم

ما کجا بودیم کان دیان دین
عقل می کارید اندر آب و طین

چون همی کرد از عدم گردون پدید
وین بساط خاک را می گسترید

ز اختران می ساخت او مصباح ها
وز طبایع قفل با مفتاح ها

ای بسا بنیادها پنهان و فاش
مضمر این سقف کرد و این فراش

آدم اصطرلاب اوصاف علوست
وصف آدم مظهر آیات اوست

هرچه در وی می نماید عکس اوست
هم چو عکس ماه اندر آب جوست

بر صطرلابش نقوش عنکبوت
بهر اوصاف ازل دارد ثبوت

تا ز چرخ غیب وز خورشید روح
عنکبوتش درس گوید از شروح

عنکبوت و این صطرلاب رشاد
بی منجم در کف عام اوفتاد

انبیا را داد حق تنجیم این
غیب را چشمی بباید غیب بین

در چه دنیا فتادند این قرون
عکس خود را دید هر یک چه درون

از برون دان آنچ در چاهت نمود
ورنه آن شیری که در چه شد فرود

برد خرگوشیش از ره کای فلان
در تگ چاهست آن شیر ژیان

در رو اندر چاه کین از وی بکش
چون ازو غالب تری سر بر کنش

آن مقلد سخرهٔ خرگوش شد
از خیال خویشتن پر جوش شد

او نگفت این نقش داد آب نیست
این به جز تقلیب آن قلاب نیست

تو هم از دشمن چو کینی می کشی
ای زبون شش غلط در هر ششی

آن عداوت اندرو عکس حقست
کز صفات قهر آنجا مشتقست

وآن گنه در وی ز جنس جرم تست
باید آن خو را ز طبع خویش شست

خلق زشتت اندرو رویت نمود
که ترا او صفحهٔ آیینه بود

چونک قبح خویش دیدی ای حسن
اندر آیینه بر آیینه مزن

می زند بر آب استارهٔ سنی
خاک تو بر عکس اختر می زنی

کین ستارهٔ نحس در آب آمدست
تا کند او سعد ما را زیردست

خاک استیلا بریزی بر سرش
چونک پنداری ز شبهه اخترش

عکس پنهان گشت و اندر غیب راند
تو گمان بردی که آن اختر نماند

آن ستارهٔ نحس هست اندر سما
هم بدان سو بایدش کردن دوا

بلک باید دل سوی بی سوی بست
نحس این سو عکس نحس بی سو است

داد داد حق شناس و بخششش
عکس آن دادست اندر پنج و شش

گر بود داد خسان افزون ز ریگ
تو بمیری وآن بماند مردریگ

عکس آخر چند پاید در نظر
اصل بینی پیشه کن ای کژنگر

حق چو بخشش کرد بر اهل نیاز
با عطا بخشیدشان عمر دراز

خالدین شد نعمت و منعم علیه
محیی الموتاست فاجتازوا الیه

داد حق با تو در آمیزد چو جان
آنچنان که آن تو باشی و تو آن

گر نماند اشتهای نان و آب
بدهدت بی این دو قوت مستطاب

فربهی گر رفت حق در لاغری
فربهی پنهانت بخشد آن سری

چون پری را قوت از بو می دهد
هر ملک را قوت جان او می دهد

جان چه باشد که تو سازی زو سند
حق به عشق خویش زنده ت می کند

زو حیات عشق خواه و جان مخواه
تو ازو آن رزق خواه و نان مخواه

خلق را چون آب دان صاف و زلال
اندر آن تابان صفات ذوالجلال

علمشان و عدلشان و لطفشان
چون ستارهٔ چرخ در آب روان

پادشاهان مظهر شاهی حق
فاضلان مرآت آگاهی حق

قرنها بگذشت و این قرن نویست
ماه آن ماهست آب آن آب نیست

عدل آن عدلست و فضل آن فضل هم
لیک مستبدل شد آن قرن و امم

قرنها بر قرنها رفت ای همام
وین معانی بر قرار و بر دوام

آن مبدل شد درین جو چند بار
عکس ماه و عکس اختر بر قرار

پس بنااش نیست بر آب روان
بلک بر اقطار عرض آسمان

این صفتها چون نجوم معنویست
دانک بر چرخ معانی مستویست

خوب رویان آینهٔ خوبی او
عشق ایشان عکس مطلوبی او

هم به اصل خود رود این خد و خال
دایما در آب کی ماند خیال

جمله تصویرات عکس آب جوست
چون بمالی چشم خود خود جمله اوست

باز عقلش گفت بگذار این حول
خل دوشابست و دوشابست خل

خواجه را چون غیر گفتی از قصور
شرم دار ای احول از شاه غیور

خواجه را که در گذشتست از اثیر
جنس این موشان تاریکی مگیر

خواجهٔ جان بین مبین جسم گران
مغز بین او را مبینش استخوان

خواجه را از چشم ابلیس لعین
منگر و نسبت مکن او را به طین

همره خورشید را شب پر مخوان
آنک او مسجود شد ساجد مدان

عکس ها را ماند این و عکس نیست
در مثال عکس حق بنمودنیست

آفتابی دید او جامد نماند
روغن گل روغن کنجد نماند

چون مبدل گشته اند ابدال حق
نیستند از خلق بر گردان ورق

قبلهٔ وحدانیت دو چون بود
خاک مسجود ملایک چون شود

چون درین جو دیدعکس سیب مرد
دامنش را دید آن پر سیب کرد

آنچ در جو دید کی باشد خیال
چونک شد از دیدنش پر صد جوال

تن مبین و آن مکن کان بکم و صم
کذبوا بالحق لما جائهم

ما رمیت اذ رمیت احمد بدست
دیدن او دیدن خالق شدست

خدمت او خدمت حق کردنست
روز دیدن دیدن این روزنست

خاصه این روزن درخشان از خودست
نی ودیعهٔ آفتاب و فرقدست

هم از آن خورشید زد بر روزنی
لیک از راه و سوی معهود نی

در میان شمس و این روزن رهی
هست روزنها نشد زو آگهی

تا اگر ابری بر آید چرخ پوش
اندرین روزن بود نورش به جوش

غیر راه این هوا و شش جهت
در میان روزن و خور مالفت

مدحت و تسبیح او تسبیح حق
میوه می روید ز عین این طبق

سیب روید زین سبد خوش لخت لخت
عیب نبود گر نهی نامش درخت

این سبد را تو درخت سیب خوان
که میان هر دو راه آمد نهان

آنچ روید از درخت بارور
زین سبد روید همان نوع از ثمر

پس سبد را تو درخت بخت بین
زیر سایهٔ این سبد خوش می نشین

نان چو اطلاق آورد ای مهربان
نان چرا می گوییش محموده خوان

خاک ره چون چشم روشن کرد و جان
خاک او را سرمه بین و سرمه دان

چون ز روی این زمین تابد شروق
من چرا بالا کنم رو در عیوق

شد فنا هستش مخوان ای چشم شوخ
در چنین جو خشک کی ماند کلوخ

پیش این خورشید کی تابد هلال
با چنان رستم چه باشد زور زال

طالبست و غالبست آن کردگار
تا ز هستی ها بر آرد او دمار

دو مگو و دو مدان و دو مخوان
بنده را در خواجهٔ خود محو دان

خواجه هم در نور خواجه آفرین
فانیست و مرده و مات و دفین

چون جدا بینی ز حق این خواجه را
گم کنی هم متن و هم دیباجه را

چشم و دل را هین گذاره کن ز طین
این یکی قبله ست دو قبله مبین

چون دو دیدی ماندی از هر دو طرف
آتشی در خف فتاد و رفت خف

English translation

When he came to his senses, he said, 'O Creator, I was a sinner, hoping in a creature. Although the master had shown much generosity, it was not at all equal to Your gift. He gave a cap, and You a head full of wisdom; he gave a cloak, and You stature and height. He gave me gold, and You the gold-counting hand; he gave me a beast of burden, and You the riding intellect. The master gave me a candle, and You the bright eye; the master gave me dessert, and You the capacity to eat. He gave a stipend, and You lifespan and vitality; his promise was gold, Your promise is good things. He gave me a room, and You the sky and earth; in Your dwelling, he and a hundred like him are sustained. Gold is Yours, he did not create gold; bread is Yours, bread came from You to him. That generosity and mercy, too, You gave him, since through generosity You increased his joy. I made him my Qibla (direction of prayer); I cast aside the original Maker of the Qibla. Where were we when the Judge of religion was sowing intellect in water and clay? When He was bringing the firmament into existence from non-existence, and spreading this carpet of earth? From the stars He was making lamps, and from natures, locks with keys. Oh, how many foundations, hidden and manifest, He concealed in this roof and this bed! Adam is the astrolabe of the attributes of the Most High; the description of Adam is the manifestation of His signs. Whatever appears in him is His reflection, just like the reflection of the moon in the river's water. On his astrolabe, the marks of the spider (rete) have permanence for the sake of the attributes of Eternity, So that from the heaven of the Unseen and the sun of the spirit, its spider may teach a lesson of commentaries. The spider and this astrolabe of guidance fell into the hands of the common people without an astronomer. God gave the prophets the astronomy for this; for the Unseen, a seer of the Unseen is required. Into what well of the world these generations have fallen! Each saw his own reflection within the well. Know from the outside what appeared to you in the well, otherwise that lion who descended into the well, His rabbit led him astray, saying, 'O so-and-so, at the bottom of the well is that fierce lion. Go down into the well and take revenge on him; since you are stronger than he, tear off his head.' That imitator became the dupe of the rabbit, he became full of boiling rage from his own imagination. He did not say, 'This image is not the water's creation; this is nothing but the inversion of that counterfeiter.' You too, when you take revenge on an enemy, O weak one, erring six times in every six! That enmity in him is the reflection of the Truth, which is derived from the attributes of wrath there. And that sin in him is of the nature of your offense; you must wash that disposition from your own nature. Your ugly character showed your face in him, for he was the surface of the mirror for you. When you saw your own ugliness, O Hasan, do not strike the mirror against the mirror. A bright star shines upon the water; you throw dust upon the reflection of the star. 'This inauspicious star has come into the water, so that it may subjugate our auspicious one.' You pour the dust of dominance upon its head, because in your delusion you think it is its star. The reflection became hidden and drove into the unseen; you thought that that star did not remain. That inauspicious star is in the sky; its remedy must be applied in that direction as well. Nay, you must bind your heart to the directionless; the inauspiciousness of this side is a reflection of the inauspiciousness of the directionless. The justice of the knower of God and his giving is the reflection of that justice in the five and six (senses and directions). If the giving of the base ones is more than sand, you will die and that will remain as an inheritance. How long will the mere reflection last in sight? Make it your practice to see the Origin, O cross-eyed one! When God bestowed gifts upon the needy, with the gift He granted them long life. The bounty and the one bestowed upon became immortal; He is the Reviver of the dead, so pass on to Him. God's gift mingles with you like the soul, in such a way that you become it and it becomes you. If the appetite for bread and water does not remain, He gives you sweet nourishment without these two. If fatness leaves, God gives you a hidden, other-worldly fatness in leanness. Just as He gives a peri nourishment from scent, He gives every angel its soul's nourishment. What is a soul that you make it your support? God makes you alive by His own love. Seek from Him the life of love and do not seek a soul; seek from Him that provision and do not seek bread. Consider the creation like pure, limpid water, in which the attributes of the Lord of Majesty are shining. Their knowledge, their justice, and their kindness are like the star of heaven in the flowing water. Kings are the manifestation of God's kingship; the learned are the mirrors of God's awareness. Generations have passed, and this is a new generation; the moon is that moon, the water is not that water. The justice is that justice, and the grace is that grace too; but that generation and those nations have been replaced. Generations upon generations have gone, O honored one, and these meanings are established and enduring. The water has been changed in this stream many times; the reflection of the moon and the reflection of the stars are enduring. So its foundation is not upon the flowing water, but rather upon the regions of the breadth of heaven. These attributes are like spiritual stars; know that they are established upon the heaven of meanings. The beautiful-faced ones are the mirror of His beauty; their love is the reflection of His desirability. This cheek and mole also go to their origin; how can an image remain permanently in the water? All forms are the reflection in the stream's water; when you rub your eyes, all of them are Him. Again his intellect said to him, 'Leave this squinting; vinegar is grape-syrup and grape-syrup is vinegar.' Since out of deficiency you called the master 'other', be ashamed, O cross-eyed one, before the jealous King. The master who has passed beyond the ether, do not consider him of the genus of these mice of darkness. See the master of the soul, do not see the heavy body; see him as the marrow, do not see him as the bone. Do not look at the master with the eye of the accursed Iblis, and do not relate him to clay. Do not call the companion of the sun a bat; do not consider him who was prostrated to as a prostrator. This resembles reflections, and it is not a reflection; in the simile, the reflection of Truth is for showing. He saw a sun, he did not remain frozen; the rose oil did not remain sesame oil. Since the substitutes (saints) of God have been transformed, they are not turning the page away from creation. How can the Qibla of Unity be two? How can the dust become the prostrated of the angels? When the man saw the reflection of the apple in this stream, he saw his skirt filled with apples. How can what he saw in the stream be a mere image, when from seeing it a hundred sacks became full? Do not see the body, and do not do that which the deaf and dumb do: 'They belied the truth when it came to them.' 'You did not throw when you threw', Ahmad was the hand; seeing him has become seeing the Creator. Serving him is serving God; seeing this window is seeing the day. Especially since this window is shining by itself, not as a deposit from the sun and the Farqad (star). That sun also shone upon a window, but not from the customary path and direction. Between the sun and this window is a path; the windows did not become aware of it. So that if a cloud comes up covering the sky, in this window its light is boiling. Other than the path of this air and the six directions, there is an intimacy between the window and the sun. Praise of him and glorification of him is the glorification of God; fruit grows from the very essence of this tray. Apples grow from this basket pleasantly, piece by piece; it is no fault if you name it a tree. You call this basket an apple tree, for a hidden path came between the two. Whatever grows from the fruitful tree, the same kind of fruit grows from this basket. So see the basket as the tree of fortune; sit pleasantly beneath the shade of this basket. Since it brings release, O kind one, why do you call it bread? Call it Mahmudah (a purgative). Since the dust of the road made the eye and soul bright, see its dust as collyrium and consider it collyrium. Since sunrise shines from the face of this earth, why should I turn my face up toward Capella? He became annihilated, do not call him existent, O insolent eye! How can a clod remain dry in such a stream? Before this sun, how can a crescent moon shine? What is the strength of Zal against such a Rustam? That Creator is seeking and prevailing, so that He may bring destruction upon existences. Do not say two, do not know two, and do not call two; know the servant to be obliterated in his Master. The master too, in the light of the Master-creator, is annihilated, dead, passed away, and buried. When you see this master separate from God, you lose both the text and the preface. Beware, pass your eye and heart beyond the clay! This is one Qibla, do not see two Qiblas. When you saw two, you remained away from both sides; a fire fell into the boot and the boot was gone.

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Updated 2026-07-04

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