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دفتر سوم - بخش ۱۷۷ - مسلهٔ فنا و بقای درویش / Book Three - Section 177 - The Issue of the Annihilation and Subsistence of the Dervish

Original content

گفت قایل در جهان درویش نیست
ور بود درویش آن درویش نیست

هست از روی بقای ذات او
نیست گشته وصف او در وصف هو

چون زبانهٔ شمع پیش آفتاب
نیست باشد هست باشد در حساب

هست باشد ذات او تا تو اگر
بر نهی پنبه بسوزد زان شرر

نیست باشد روشنی ندهد ترا
کرده باشد آفتاب او را فنا

در دو صد من شهد یک اوقیه خل
چون در افکندی و در وی گشت حل

نیست باشد طعم خل چون می چشی
هست اوقیه فزون چون برکشی

پیش شیری آهوی بیهوش شد
هستی اش در هست او روپوش شد

این قیاس ناقصان بر کار رب
جوشش عشقست نه از ترک ادب

نبض عاشق بی ادب بر می جهد
خویش را در کفهٔ شه می نهد

بی ادب تر نیست کس زو در جهان
با ادب تر نیست کس زو در نهان

هم بنسبت دان وفاق ای منتجب
این دو ضد با ادب با بی ادب

بی ادب باشد چو ظاهر بنگری
که بود دعوی عشقش هم سری

چون به باطن بنگری دعوی کجاست
او و دعوی پیش آن سلطان فناست

مات زید زید اگر فاعل بود
لیک فاعل نیست کو عاطل بود

او ز روی لفظ نحوی فاعلست
ورنه او مفعول و موتش قاتلست

فاعل چه کو چنان مقهور شد
فاعلیها جمله از وی دور شد

English translation

The speaker said: in the world there is no darvish,\nand if a darvish exists, that darvish is not.\n\nHe exists by virtue of the baqā of his essence,\nhis attributes have become naught within the attributes of Hu.\n\nLike the tongue of a candle before the sun,\nit is non-existent, yet it exists in the reckoning.\n\nIts essence exists, so that if you\nlay cotton upon it, it burns from that spark.\n\nIt is non-existent in that it gives you no light,\nfor the sun has brought it to fanā.\n\nIn two hundred mann of honey, one ūqiyya of vinegar —\nwhen you cast it in and it dissolved within it:\n\nthe taste of the vinegar is non-existent when you taste it,\nyet the ūqiyya exists and more when you draw it out.\n\nBefore a lion, the deer fell senseless —\nits existence was veiled within his existence.\n\nThis comparison of the imperfect to the work of the Lord\nis the ferment of love, not from neglect of adab.\n\nThe pulse of the lover leaps without adab,\nhe places himself in the scale-pan of the King.\n\nThere is none more without adab than he in the world,\nthere is none more with adab than he in the hidden.\n\nKnow this accord by relation too, O chosen one —\nthese two opposites: with adab and without adab.\n\nHe is without adab when you look at the outward,\nfor his claim of love is a claim of equality.\n\nWhen you look at the inward, where is the claim?\nHe and the claim are fanā before that Sultan.\n\n"Zayd died" — Zayd, if he were the fā'il,\nyet he is not the fā'il, for he is inert.\n\nHe is the fā'il by grammatical form,\notherwise he is the maf'ūl, and death is his qātil.\n\nWhat kind of fā'il is one who was so overpowered?\nAll fā'iliyya has departed far from him.

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Updated 2026-06-30

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