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دفتر دوم - بخش ۹۴ - آغاز منور شدن عارف بنور غیب‌بین / Book Two – Section 94 – The Beginning of the Mystic's Illumination by the Light of the Unseen-Seeing

Original content

چون یکی حس در روش بگشاد بند
ما بقی حسها همه مبدل شوند

چون یکی حس غیر محسوسات دید
گشت غیبی بر همه حسها پدید

چون ز جو جست از گله یک گوسفند
پس پیاپی جمله زان سو برجهند

گوسفندان حواست را بران
در چرا از اخرج المرعی چران

تا در آنجا سنبل و ریحان چرند
تا به گلزار حقایق ره برند

هر حست پیغامبر حسها شود
تا یکایک سوی آن جنت رود

حسها با حس تو گویند راز
بی حقیقت بی زبان و بی مجاز

کین حقیقت قابل تاویلهاست
وین توهم مایه تخییلهاست

آن حقیقت را که باشد از عیان
هیچ تاویلی نگنجد در میان

چونک هر حس بندهٔ حس تو شد
مر فلکها را نباشد از تو بد

چونک دعویی رود در ملک پوست
مغز آن کی بود قشر آن اوست

چون تنازع در فتد در تنگ کاه
دانه آن کیست آن را کن نگاه

پس فلک قشرست و نور روح مغز
این پدیدست آن خفی زین رو ملغز

جسم ظاهر روح مخفی آمدست
جسم همچون آستین جان همچو دست

باز عقل از روح مخفی‌تر پرد
حس سوی روح زوتر ره برد

جنبشی بینی بدانی زنده است
این ندانی که ز عقل آکنده است

تا که جنبشهای موزون سر کند
جنبش مس را به دانش زر کند

زان مناسب آمدن افعال دست
فهم آید مر ترا که عقل هست

روح وحی از عقل پنهان‌تر بود
زانک او غیبیست او زان سر بود

عقل احمد از کسی پنهان نشد
روح وحیش مدرک هر جان نشد

روح وحیی را مناسبهاست نیز
در نیابد عقل کان آمد عزیز

گه جنون بیند گهی حیران شود
زانک موقوفست تا او آن شود

چون مناسبهای افعال خضر
عقل موسی بود در دیدش کدر

نامناسب می‌نمود افعال او
پیش موسی چون نبودش حال او

عقل موسی چون شود در غیب بند
عقل موشی خود کیست ای ارجمند

علم تقلیدی بود بهر فروخت
چون بیابد مشتری خوش بر فروخت

مشتری علم تحقیقی حقست
دایما بازار او با رونقست

لب ببسته مست در بیع و شری
مشتری بی حد که الله اشتری

درس آدم را فرشته مشتری
محرم درسش نه دیوست و پری

آدم انبئهم باسما درس گو
شرح کن اسرار حق را مو بمو

آنچنان کس را که کوته‌بین بود
در تلون غرق و بی تمکین بود

موش گفتم زانک در خاکست جاش
خاک باشد موش را جای معاش

راهها داند ولی در زیر خاک
هر طرف او خاک را کردست چاک

نفس موشی نیست الا لقمه‌رند
قدر حاجت موش را عقلی دهند

زانک بی حاجت خداوند عزیز
می‌نبخشد هیچ کس را هیچ چیز

گر نبودی حاجت عالم زمین
نافریدی هیچ رب العالمین

وین زمین مضطرب محتاج کوه
گر نبودی نافریدی پر شکوه

ور نبودی حاجت افلاک هم
هفت گردون ناوریدی از عدم

آفتاب و ماه و این استارگان
جز بحاجت کی پدید آمد عیان

پس کمند هستها حاجت بود
قدر حاجت مرد را آلت دهد

پس بیفزا حاجت ای محتاج زود
تا بجوشد در کرم دریای جود

این گدایان بر ره و هر مبتلا
حاجت خود می‌نماید خلق را

کوری و شلی و بیماری و درد
تا ازین حاجت بجنبد رحم مرد

هیچ گوید نان دهید ای مردمان
که مرا مالست و انبارست و خوان

چشم ننهادست حق در کورموش
زانک حاجت نیست چشمش بهر نوش

می‌تواند زیست بی چشم و بصر
فارغست از چشم او در خاک تر

جز بدزدی او برون ناید ز خاک
تا کند خالق از آن دزدیش پاک

بعد از آن پر یابد و مرغی شود
چون ملایک جانب گردون رود

هر زمان در گلشن شکر خدا
او بر آرد همچو بلبل صد نوا

کای رهاننده مرا از وصف زشت
ای کننده دوزخی را تو بهشت

در یکی پیهی نهی تو روشنی
استخوانی را دهی سمع ای غنی

چه تعلق آن معانی را به جسم
چه تعلق فهم اشیا را به اسم

لفظ چون وکرست و معنی طایرست
جسم جوی و روح آب سایرست

او روانست و تو گویی واقفست
او دوانست و تو گویی عاکفست

گر نبینی سیر آب از چاکها
چیست بر وی نو بنو خاشاکها

هست خاشاک تو صورتهای فکر
نو بنو در می‌رسد اشکال بکر

روی آب و جوی فکر اندر روش
نیست بی خاشاک محبوب و وحش

قشرها بر روی این آب روان
از ثمار باغ غیبی شد دوان

قشرها را مغز اندر باغ جو
زانک آب از باغ می‌آید به جو

گر نبینی رفتن آب حیات
بنگر اندر جوی و این سیر نبات

آب چون انبه‌تر آید در گذر
زو کند قشر صور زوتر گذر

چون بغایت تیز شد این جو روان
غم نپاید در ضمیر عارفان

چون بغایت ممتلی بود و شتاب
پس نگنجید اندرو الا که آب

English translation

Title: Book Two – Section 94 – The Beginning of the Mystic's Illumination by the Light of the Unseen-Seeing

When one sense loosens its bond along its path, The remaining senses all become transformed.

When one sense perceives beyond the sensibles, The unseen becomes manifest to all the senses.

When from the flock one sheep leaps across the stream, Then one after another all the others leap to that side.

Drive the sheep of your senses to graze In the pasture of "He brought forth the pasture" (Qur'an 79:31).

So that there they may graze on hyacinth and sweet basil, So that they may find the way to the rose-garden of realities.

Each of your senses will become a prophet to the senses, So that one by one they go toward that paradise.

The senses speak secrets with your sense, Without literal truth, without tongue, and without metaphor.

For this reality is susceptible to interpretations (ta'wīl), And this imagination is the substance of fantasies.

That reality which is from direct vision ('ayān), No interpretation (ta'wīl) can find a place within it.

When every sense becomes the servant of your sense, The heavens will suffer no harm from you.

When a claim is made in the kingdom of the shell, Whose is the kernel? — the shell belongs to its owner.

When dispute falls into the narrow straw, Whose is the grain? — look carefully at that.

So the celestial sphere (falak) is the shell, and the light of the spirit is the kernel; This is visible, that is hidden — hence it is a riddle.

The body has come as outer, the spirit as hidden; The body is like a sleeve, the soul like a hand.

Yet the intellect ('aql) soars more hidden than the spirit, The sense finds its way to the spirit more swiftly.

You see movement and know it is alive, But you do not know that it is filled with intellect.

Until it performs harmonious movements, Movement transforms copper into gold through knowledge.

From the fittingness of the hand's actions, Understanding comes to you that intellect is present.

The spirit of revelation (rūḥ-i waḥy) is more hidden than the intellect, Because it is of the unseen; it comes from that mystery.

Ahmad's intellect was not hidden from anyone, But the spirit of his revelation was not perceptible to every soul.

The spirit of revelation also has its fitting correspondences, The intellect cannot grasp it, for it has come as something rare.

Sometimes it sees madness, sometimes becomes bewildered, Because it is suspended until it itself becomes that.

Just as with the fitting-correspondences of Khidr's actions, Moses' intellect was turbid in its sight of them.

His actions appeared unfitting Before Moses, since Moses did not possess his spiritual state (ḥāl).

When Moses' intellect becomes bound in the unseen, What then is a mouse's intellect, O noble one?

Imitative knowledge ('ilm-i taqlīdī) is for selling; When it finds a buyer, it sells it gladly.

The buyer of realized knowledge ('ilm-i taḥqīqī) is the Real (Ḥaqq), Its market is always thriving.

Lips sealed, drunk in buying and selling, A buyer without limit — for "God has purchased" (Qur'an 9:111).

The angel is the buyer of Adam's lesson, Neither demon nor fairy is privy to his lesson.

Adam, "inform them of the names" (Qur'an 2:33) — give the lesson, Explain the secrets of the Real hair by hair.

As for that person who is short-sighted, Drowned in fluctuation (talawwun) and without stability (tamkīn).

I called him a mouse because his place is in the earth; Earth is the mouse's place of livelihood.

He knows the paths, but underground; In every direction he has split the earth apart.

The mouse's soul is nothing but a cunning morsel-hunter; They give the mouse intellect according to the measure of its need.

For without need, the Glorious Lord Does not grant anything to anyone.

If the world of earth had had no need, The Lord of the Worlds would have created nothing at all.

And this agitated earth needing mountains — If there were no need, He would not have created them in their majesty.

And if the celestial spheres also had had no need, The seven heavens would not have been brought from non-existence.

Sun and moon and these stars — When would they have become manifest except through need?

So the lasso of existences is need; According to the measure of need, one is given the instrument.

So increase your need quickly, O needy one, So that the sea of generosity may surge in grace.

These beggars on the road and every afflicted one Show their need to the people.

Blindness and lameness and illness and pain, So that from this need the mercy of a man may be stirred.

Does anyone say "give bread, O people," When he has wealth and a granary and a spread table?

God has not placed an eye in the mole, Because for its sustenance there is no need for eyes.

It can live without eyes and sight; It is free from needing eyes in the wet earth.

Except by stealing does it come out of the earth, So that the Creator purifies it from that theft.

After that it gains wings and becomes a bird; Like the angels it goes toward the heavens.

At every moment in the rose-garden, in gratitude to God, It raises a hundred melodies like the nightingale.

Saying: O You who freed me from the ugly attribute, O You who turn a hell into a paradise!

In a single piece of fat You place light; To a bone You give hearing, O Self-Sufficient One!

What connection have those meanings to the body? What connection has the understanding of things to the name?

The word is like a nest and the meaning is like a bird; The body is like a stream and the spirit is like flowing water.

It is flowing and you say it is standing still; It is running and you say it is stationary.

If you cannot see the water's flow through the cracks, What are the bits of straw that appear upon it one after another?

Your straw is the forms of thought; Fresh shapes arrive one after another.

The surface of the water and the stream of thought in motion Is not without straw — beloved and wild.

Husks upon this flowing water Have come streaming from the fruits of the unseen garden.

Seek the kernel of the husks in the garden, For the water comes from the garden to the stream.

If you cannot see the flowing of the Water of Life, Look at the stream and the growth of vegetation.

When the water comes more abundantly in passage, The husk of forms passes more swiftly over it.

When this flowing stream becomes extremely swift, Grief does not endure in the heart of the mystics ('ārifān).

When it is utterly full and rushing, Nothing can find place within it except water.

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Updated 2026-05-16

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