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دفتر دوم - بخش ۲۳ - قسم غلام در صدق و وفای یار خود از طهارت ظن خود / Book Two - Section 23 - The Slave Swearing to the Sincerity and Loyalty of His Friend from the Purity of His Own Thought

Original content

گفت نه والله بالله العظیم
مالک الملک و به رحمان و رحیم

آن خدایی که فرستاد انبیا
نه بحاجت بل بفضل و کبریا

آن خداوندی که از خاک ذلیل
آفرید او شهسواران جلیل

پاکشان کرد از مزاج خاکیان
بگذرانید از تک افلاکیان

بر گرفت از نار و نور صاف ساخت
وانگه او بر جملهٔ انوار تاخت

آن سنابرقی که بر ارواح تافت
تا که آدم معرفت زان نور یافت

آن کز آدم رست و دست شیث چید
پس خلیفه‌ش کرد آدم کان بدید

نوح از آن گوهر که برخوردار بود
در هوای بحر جان دربار بود

جان ابراهیم از آن انوار زفت
بی حذر در شعله‌های نار رفت

چونک اسمعیل در جویش فتاد
پیش دشنهٔ آبدارش سر نهاد

جان داوود از شعاعش گرم شد
آهن اندر دست‌بافش نرم شد

چون سلیمان بد وصالش را رضیع
دیو گشتش بنده فرمان و مطیع

در قضا یعقوب چون بنهاد سر
چشم روشن کرد از بوی پسر

یوسف مه‌رو چو دید آن آفتاب
شد چنان بیدار در تعبیر خواب

چون عصا از دست موسی آب خورد
ملکت فرعون را یک لقمه کرد

نردبانش عیسی مریم چو یافت
بر فراز گنبد چارم شتافت

چون محمد یافت آن ملک و نعیم
قرص مه را کرد او در دم دو نیم

چون ابوبکر آیت توفیق شد
با چنان شه صاحب و صدیق شد

چون عمر شیدای آن معشوق شد
حق و باطل را چو دل فاروق شد

چونک عثمان آن عیان را عین گشت
نور فایض بود و ذی النورین گشت

چون ز رویش مرتضی شد درفشان
گشت او شیر خدا در مرج جان

چون جنید از جند او دید آن مدد
خود مقاماتش فزون شد از عدد

بایزید اندر مزیدش راه دید
نام قطب العارفین از حق شنید

چونک کرخی کرخ او را شد حرس
شد خلیفهٔ عشق و ربانی نفس

پور ادهم مرکب آن سو راند شاد
گشت او سلطان سلطانان داد

وان شقیق از شق آن راه شگرف
گشت او خورشید رای و تیز طرف

صد هزاران پادشاهان نهان
سر فرازانند زان سوی جهان

نامشان از رشک حق پنهان بماند
هر گدایی نامشان را بر نخواند

حق آن نور و حق نورانیان
کاندر آن بحرند همچون ماهیان

بحر جان و جان بحر ار گویمش
نیست لایق نام نو می‌جویمش

حق آن آنی که این و آن ازوست
مغزها نسبت بدو باشند پوست

که صفات خواجه‌تاش و یار من
هست صد چندان که این گفتار من

آنچ می‌دانم ز وصف آن ندیم
باورت ناید چه گویم ای کریم

شاه گفت اکنون از آن خود بگو
چند گویی آن این و آن او

تو چه داری و چه حاصل کرده‌ای
از تک دریا چه در آورده‌ای

روز مرگ این حس تو باطل شود
نور جان داری که یار دل شود

در لحد کین چشم را خاک آگند
هست آنچ گور را روشن کند

آن زمان که دست و پایت بر درد
پر و بالت هست تا جان بر پرد

آن زمان کین جان حیوانی نماند
جان باقی بایدت بر جا نشاند

شرط من جا بالحسن نه کردنست
این حسن را سوی حضرت بردنست

جوهری داری ز انسان یا خری
این عرضها که فنا شد چون بری

این عرضهای نماز و روزه را
چونک لایبقی زمانین انتفی

نقل نتوان کرد مر اعراض را
لیک از جوهر برند امراض را

تا مبدل گشت جوهر زین عرض
چون ز پرهیزی که زایل شد مرض

گشت پرهیز عرض جوهر بجهد
شد دهان تلخ از پرهیز شهد

از زراعت خاکها شد سنبله
داروی مو کرد مو را سلسله

آن نکاح زن عرض بد شد فنا
جوهر فرزند حاصل شد ز ما

جفت کردن اسپ و اشتر را عرض
جوهر کره بزاییدن غرض

هست آن بستان نشاندن هم عرض
کشت جوهر گشت بستان نک غرض

هم عرض دان کیمیا بردن به کار
جوهری زان کیمیا گر شد بیار

صیقلی کردن عرض باشد شها
زین عرض جوهر همی‌زاید صفا

پس مگو که من عملها کرده‌ام
دخل آن اعراض را بنما مرم

این صفت کردن عرض باشد خمش
سایهٔ بز را پی قربان مکش

گفت شاها بی قنوط عقل نیست
گر تو فرمایی عرض را نقل نیست

پادشاها جز که یاس بنده نیست
گر عرض کان رفت باز آینده نیست

گر نبودی مر عرض را نقل و حشر
فعل بودی باطل و اقوال فشر

این عرضها نقل شد لونی دگر
حشر هر فانی بود کونی دگر

نقل هر چیزی بود هم لایقش
لایق گله بود هم سایقش

وقت محشر هر عرض را صورتیست
صورت هر یک عرض را نوبتیست

بنگر اندر خود نه تو بودی عرض
جنبش جفتی و جفتی با غرض

بنگر اندر خانه و کاشانه‌ها
در مهندس بود چون افسانه‌ها

آن فلان خانه که ما دیدیم خوش
بود موزون صفه و سقف و درش

از مهندس آن عرض و اندیشه‌ها
آلت آورد و ستون از بیشه‌ها

چیست اصل و مایهٔ هر پیشه‌ای
جز خیال و جز عرض و اندیشه‌ای

جمله اجزای جهان را بی غرض
در نگر حاصل نشد جز از عرض

اول فکر آخر آمد در عمل
بنیت عالم چنان دان در ازل

میوه‌ها در فکر دل اول بود
در عمل ظاهر بخر می‌شود

چون عمل کردی شجر بنشاندی
اندر آخر حرف اول خواندی

گرچه شاخ و برگ و بیخش اولست
آن همه از بهر میوه مرسلست

پس سری که مغز آن افلاک بود
اندر آخر خواجهٔ لولاک بود

نقل اعراضست این بحث و مقال
نقل اعراضست این شیر و شگال

جمله عالم خود عرض بودند تا
اندرین معنی بیامد هل اتی

این عرضها از چه زاید از صور
وین صور هم از چه زاید از فکر

این جهان یک فکرتست از عقل کل
عقل چون شاهست و صورتها رسل

عالم اول جهان امتحان
عالم ثانی جزای این و آن

چاکرت شاها جنایت می‌کند
آن عرض زنجیر و زندان می‌شود

بنده‌ات چون خدمت شایسته کرد
آن عرض نی خلعتی شد در نبرد

این عرض با جوهر آن بیضست و طیر
این از آن و آن ازین زاید بسیر

گفت شاهنشه چنین گیر المراد
این عرضهای تو یک جوهر نزاد

گفت مخفی داشتست آن را خرد
تا بود غیب این جهان نیک و بد

زانک گر پیدا شدی اشکال فکر
کافر و مؤمن نگفتی جز که ذکر

پس عیان بودی نه غیب ای شاه این
نقش دین و کفر بودی بر جبین

کی درین عالم بت و بتگر بدی
چون کسی را زهره تسخر بدی

پس قیامت بودی این دنیای ما
در قیامت کی کند جرم و خطا

گفت شه پوشید حق پاداش بد
لیک از عامه نه از خاصان خود

گر به دامی افکنم من یک امیر
از امیران خفیه دارم نه از وزیر

حق به من بنمود پس پاداش کار
وز صورهای عملها صد هزار

تو نشانی ده که من دانم تمام
ماه را بر من نمی‌پوشد غمام

گفت پس از گفت من مقصود چیست
چون تو می‌دانی که آنچ بود چیست

گفت شه حکمت در اظهار جهان
آنک دانسته برون آید عیان

آنچ می‌دانست تا پیدا نکرد
بر جهان ننهاد رنج طلق و درد

یک زمان بی کار نتوانی نشست
تا بدی یا نیکیی از تو نجست

این تقاضاهای کار از بهر آن
شد موکل تا شود سرت عیان

پس کلابهٔ تن کجا ساکن شود
چون سر رشتهٔ ضمیرش می‌کشد

تاسهٔ تو شد نشان آن کشش
بر تو بی کاری بود چون جان‌کنش

این جهان و آن جهان زاید ابد
هر سبب مادر اثر از وی ولد

چون اثر زایید آن هم شد سبب
تا بزاید او اثرهای عجب

این سببها نسل بر نسلست لیک
دیده‌ای باید منور نیک نیک

شاه با او در سخن اینجا رسید
یا بدید از وی نشانی یا ندید

گر بدید آن شاه جویا دور نیست
لیک ما را ذکر آن دستور نیست

چون ز گرمابه بیامد آن غلام
سوی خویشش خواند آن شاه و همام

گفت صحا لک نعیم دائم
بس لطیفی و ظریف و خوب‌رو

ای دریغا گر نبودی در تو آن
که همی‌گوید برای تو فلان

شاد گشتی هر که رویت دیدیی
دیدنت ملک جهان ارزیدیی

گفت رمزی زان بگو ای پادشاه
کز برای من بگفت آن دین‌تباه

گفت اول وصف دوروییت کرد
کاشکارا تو دوایی خفیه درد

خبث یارش را چو از شه گوش کرد
در زمان دریای خشمش جوش کرد

کف برآورد آن غلام و سرخ گشت
تا که موج هجو او از حد گذشت

کو ز اول دم که با من یار بود
همچو سگ در قحط بس گه‌خوار بود

چون دمادم کرد هجوش چون جرس
دست بر لب زد شهنشاهش که بس

گفت دانستم ترا از وی بدان
از تو جان گنده‌ست و از یارت دهان

پس نشین ای گنده‌جان از دور تو
تا امیر او باشد و مامور تو

در حدیث آمد که تسبیح از ریا
همچو سبزهٔ گولخن دان ای کیا

پس بدان که صورت خوب و نکو
با خصال بد نیرزد یک تسو

ور بود صورت حقیر و ناپذیر
چون بود خلقش نکو در پاش میر

صورت ظاهر فنا گردد بدان
عالم معنی بماند جاودان

چند بازی عشق با نقش سبو
بگذر از نقش سبو رو آب جو

صورتش دیدی ز معنی غافلی
از صدف دری گزین گر عاقلی

این صدفهای قوالب در جهان
گرچه جمله زنده‌اند از بحر جان

لیک اندر هر صدف نبود گهر
چشم بگشا در دل هر یک نگر

کان چه دارد وین چه دارد می‌گزین
زانک کم‌یابست آن در ثمین

گر به صورت می‌روی کوهی به شکل
در بزرگی هست صد چندان که لعل

هم به صورت دست و پا و پشم تو
هست صد چندان که نقش چشم تو

لیک پوشیده نباشد بر تو این
کز همه اعضا دو چشم آمد گزین

از یک اندیشه که آید در درون
صد جهان گردد به یک دم سرنگون

جسم سلطان گر به صورت یک بود
صد هزاران لشکرش در پی دود

باز شکل و صورت شاه صفی
هست محکوم یکی فکر خفی

خلق بی‌پایان ز یک اندیشه بین
گشته چون سیلی روانه بر زمین

هست آن اندیشه پیش خلق خرد
لیک چون سیلی جهان را خورد و برد

پس چو می‌بینی که از اندیشه‌ای
قایمست اندر جهان هر پیشه‌ای

خانه‌ها و قصرها و شهرها
کوهها و دشتها و نهرها

هم زمین و بحر و هم مهر و فلک
زنده از وی همچو کز دریا سمک

پس چرا از ابلهی پیش تو کور
تن سلیمانست و اندیشه چو مور

می‌نماید پیش چشمت که بزرگ
هست اندیشه چو موش و کوه گرگ

عالم اندر چشم تو هول و عظیم
ز ابر و رعد و چرخ داری لرز و بیم

وز جهان فکرتی ای کم ز خر
ایمن و غافل چو سنگ بی‌خبر

زانک نقشی وز خرد بی‌بهره‌ای
آدمی خو نیستی خرکره‌ای

سایه را تو شخص می‌بینی ز جهل
شخص از آن شد نزد تو بازی و سهل

باش تا روزی که آن فکر و خیال
بر گشاید بی‌حجابی پر و بال

کوهها بینی شده چون پشم نرم
نیست گشته این زمین سرد و گرم

نه سما بینی نه اختر نه وجود
جز خدای واحد حی ودود

یک فسانه راست آمد یا دروغ
تا دهد مر راستیها را فروغ

English translation

He said, "No, by God, by the Great God, the Possessor of the Kingdom, and by the Compassionate, the Merciful,\nThat God who sent the prophets, not out of need, but through grace and majesty;\nThat Lord who from lowly dust created glorious horsemen;\nHe purified them from the temperament of earthly beings, He made them surpass the zenith of the celestial ones;\nHe took from fire and made pure light, and then He surpassed all lights;\nThat flash of lightning which shone upon the spirits, so that Adam gained knowledge from that light;\nThat which grew from Adam and Seth's hand gathered; then Adam made him his successor when he saw that;\nNoah, who partook of that jewel, was pouring pearls in the desire of the sea of the soul;\nThe soul of Abraham, made immense by those lights, went without fear into the flames of fire;\nWhen Ishmael fell into His stream, he laid his head before His bright dagger;\nThe soul of David became warm from its ray, iron became soft in his weaving hands;\nWhen Solomon was suckling its union, the demon became his submissive and obedient slave;\nWhen Jacob bowed his head to destiny, his eye brightened from the scent of his son;\nWhen moon-faced Joseph saw that sun, he became so awakened in interpreting dreams;\nWhen the staff drank water from Moses' hand, it made Pharaoh's kingdom a single morsel;\nWhen Jesus, son of Mary, found its ladder, he hastened to the top of the fourth dome;\nWhen Muhammad found that kingdom and bliss, he split the disk of the moon in two in an instant;\nWhen Abu Bakr became the sign of divine guidance, he became a companion and truthful one to such a King;\nWhen Umar became enamored with that Beloved, he became a discriminator between truth and falsehood like the heart;\nWhen Uthman became the eye of that vision, the light was overflowing and he became the Possessor of Two Lights;\nWhen Murtada became scattered with pearls from its face, he became the Lion of God in the meadow of the soul;\nWhen Junayd saw that assistance from His army, his spiritual stations exceeded all number;\nBayazid saw the way in His increase, he heard the title 'Pole of the Gnostics' from the Truth;\nWhen Karkhi became the guard of His fortress, he became the deputy of love and breathed divinely;\nThe son of Adham drove his steed joyfully in that direction, he became the sultan of the sultans of justice;\nAnd Shaqiq, from traversing that wondrous path, became sun-minded and sharp-sighted;\nA hundred thousand hidden kings are holding their heads high on that side of the world;\nTheir names remained hidden due to God's jealousy, so that every beggar would not recite their names;\nBy the truth of that light and the truth of the luminous ones, who are like fishes in that sea;\nIf I call it the sea of the soul or the soul of the sea, it is not worthy; I seek a new name for it;\nBy the truth of that essence from which 'this' and 'that' derive, compared to which all kernels are but shells;\nThat the attributes of my fellow-servant and friend are a hundred times more than this speech of mine.\nWhat I know of the qualities of that companion, you would not believe; what should I say, O Generous One?"\nThe King said, "Now speak of your own; how long will you speak of the 'this' and 'that' of his?\nWhat do you have and what have you achieved? What have you brought up from the bottom of the sea?\nOn the day of death, this sense of yours will be void; do you have the light of the soul to be the heart's companion?\nIn the grave, when dust fills this eye, is there that which illuminates the tomb?\nAt that time when your hands and feet are torn away, do you have wings and feathers for the soul to fly?\nAt that time when this animal soul does not remain, you must set the eternal soul in its place.\nThe condition is not merely 'doing' good, but 'bringing' this good to the Presence.\nDo you have the substance of a human or a donkey? How will you carry these accidents which perish?\nThese accidents of prayer and fasting, since they do not endure for two moments, are negated.\nOne cannot transfer accidents, but they remove diseases from the substance;\nSo that the substance is transformed by this accident, just as disease is removed by dieting;\nThe accident of dieting becomes substance through effort; the bitter mouth becomes sweet from dieting.\nFrom farming, the soils became spikes of grain; hair medicine made the hair a chain.\nThe marriage to a woman was an accident and passed away; the substance of a child was produced from us.\nMating a horse or a camel is an accident; the purpose is the birthing of the substance of the foal.\nPlanting that orchard is also an accident; the orchard became a crop of substance, which is the purpose.\nKnow also that applying alchemy is an accident; if a substance came from that alchemy, bring it.\nPolishing is an accident, O King; from this accident, the substance of purity is born.\nSo do not say, 'I have performed deeds'; show the revenue of those accidents, do not deceive.\nThis describing is an accident; be silent! Do not drag the shadow of a goat to be sacrificed."\nHe said, "O King, the intellect does not despair; if you say accidents cannot be transferred,\nO King, there is nothing but the servant's despair, if the accident that passed does not return.\nIf there were no transfer and resurrection for accidents, action would be vain and words nonsense.\nThese accidents are transferred in another color; the resurrection of every perishing thing is another state of being.\nThe transfer of everything is suitable to it; suitable to the flock is also its driver.\nAt the time of resurrection, every accident has a form; the form of every accident has its turn.\nLook within yourself: were you not an accident—the movement of a pair, and a pair with a purpose?\nLook at houses and dwellings; within the architect, they were like tales.\nThat certain house which we found beautiful, its portico, roof, and door were proportioned;\nFrom the architect, those accidents and thoughts brought tools and pillars from the forests.\nWhat is the root and substance of every craft, but an imagination, an accident, and a thought?\nLook at all the parts of the world without prejudice; none were produced except from an accident.\nFirst came thought, last it came into action; know the foundation of the world in eternity to be like this.\nFruits are first in the thought of the heart; in action they become manifest at the end.\nWhen you acted and planted the tree, at the end you read the first word.\nAlthough its branch, leaf, and root are first, all of those are sent for the sake of the fruit.\nTherefore, the Head who was the kernel of those heavens, in the end was the Master of 'But for you'.\nThis discussion and speech is the transfer of accidents; this milk and jackal is the transfer of accidents.\nThe whole world itself was accidents until 'Has there come' came in this meaning.\nFrom what are these accidents born? From forms. And from what are these forms born? From thought.\nThis world is a single thought from the Universal Intellect; the Intellect is like a king and forms are envoys.\nThe first world is the world of test; the second world is the recompense for this and that.\nO King, your servant commits a crime; that accident becomes chains and prison.\nWhen your servant performed a worthy service, did that accident not become a robe of honor in the struggle?\nThis accident and substance are like the egg and the bird; this is born from that, and that from this, in succession."\nThe King of kings said, "Suppose it is as you wish; these accidents of yours did not birth a single substance."\nHe said, "Wisdom has kept it hidden, so that the good and bad of this world may remain unseen.\nBecause if the forms of thought became manifest, disbeliever and believer would utter nothing but remembrance.\nThen this would be visible, not unseen, O King; the mark of religion and disbelief would be on the forehead.\nWhen would there be an idol and idol-maker in this world? When would anyone have the gall to mock?\nThen this world of ours would be the Resurrection; who commits a crime or error in the Resurrection?"\nThe King said, "God concealed the reward of evil, but from the common people, not from His chosen ones.\nIf I throw an amir into a snare, I hide it from the amirs, not from the vizier.\nGod has shown me, therefore, the reward of action, and a hundred thousand of the forms of deeds.\nGive a sign, for I know completely; the cloud does not hide the moon from me."\nHe said, "Then what is the purpose of my speaking, since you know what that which was is?"\nThe King said, "The wisdom in manifesting the world is that what is known should come out into the open.\nUntil He made manifest what He knew, He did not lay the pain and pangs of childbirth upon the world.\nYou cannot sit idle for a moment, until a good or evil springs from you.\nThese demands for action were made your supervisors for this reason, so that your secret might become visible.\nSo how can the reel of the body become still, when the end of the thread of its mind is pulling it?\nYour restlessness became the sign of that pulling; idleness for you is like the agony of death.\nThis world and that world are giving birth eternally; every cause is a mother, the effect its child.\nWhen the effect is born, it too becomes a cause, so that it may give birth to wondrous effects.\nThese causes are generation upon generation, but a thoroughly illumined eye is needed."\nThe King reached this point in speech with him; either he saw a sign from him or he did not.\nIf that seeking King saw it, it is not far off; but we do not have permission to mention it.\nWhen that slave came from the bath, that King and noble leader called him to himself.\nHe said, "May it be to your health, an everlasting bliss! You are very refined, elegant, and handsome.\nO, alas, if there were not in you that which a certain person has been saying about you,\nWhoever saw your face would rejoice; seeing you would be worth the kingdom of the world."\nHe said, "Tell a hint of that, O King, which that ruiner of religion said about me."\nHe said, "First he described your two-facedness, that outwardly you are a medicine, secretly a disease."\nWhen he heard from the King of his friend's malice, immediately the sea of his anger boiled up.\nThat slave foamed at the mouth and turned red, until the wave of his satire passed all bounds.\nSaying, "From the first breath that he was my companion, he was quite an eater of filth, like a dog in a famine!"\nWhen he continually mocked him like a ringing bell, his King of kings struck his hand on his lips, saying, "Enough!\nI have known you from him by this: your soul is foul, and your friend's mouth.\nSo sit far away, O foul-souled one, so that he may be the commander and you the commanded."\nIn the Hadith it has come that glorification of God out of hypocrisy is like greenery on an ashpit, O lord.\nSo know that a beautiful and good form, with bad qualities, is not worth a grain.\nAnd if the form is lowly and unacceptable, if his character is good, die at his feet!\nOutward form will perish, know this; the world of meaning will remain forever.\nHow long will you play at love with the shape of the jug? Pass beyond the shape of the jug, go seek the water.\nYou saw its form, you are heedless of the meaning; pick a pearl from the oyster, if you are wise.\nThese oysters of bodies in the world, although they are all alive from the sea of the soul,\nYet in every oyster there is not a pearl; open your eyes and look into the heart of each one.\nConsider what that one has, and what this one has, and choose; for that precious pearl is rare.\nIf you go by form, a mountain in its shape is a hundred times larger than a ruby in greatness.\nAlso in form, your hands, feet, and hair are a hundred times greater than the shape of your eye;\nBut this is not hidden from you, that of all the organs, the two eyes are the chosen ones.\nFrom a single thought that comes within, a hundred worlds are overthrown in an instant.\nThe body of a sultan, though it be one in form, a hundred thousand soldiers run behind him.\nThen again, the shape and form of the pure king is subject to one hidden thought.\nSee countless people running like a flood upon the earth, from one thought.\nThat thought is small in the eyes of the people, but like a flood it swallowed and carried away the world.\nSo since you see that from a thought every craft in the world is established;\nHouses, palaces, and cities, mountains, plains, and rivers;\nAlso earth and sea, and sun and heaven, are alive by it as a fish is by the sea;\nThen why, out of foolishness before you, blind one, is the body Solomon and thought like an ant?\nIt appears before your eye that thought is like a mouse and the mountain like a wolf in greatness.\nThe world is terrible and huge in your eye; you have trembling and fear of cloud, thunder, and heaven;\nAnd of the world of thought, O less than a donkey, you are secure and heedless like an unaware stone;\nBecause you are a mere form and lack a share of intellect; you do not have a human nature, you are a donkey foal.\nFrom ignorance, you see the shadow as the person; for that reason, the person became a plaything and easy to you.\nWait until the day when that thought and imagination opens its wings and feathers without a veil.\nYou will see the mountains become like soft wool, this cold and hot earth brought to naught.\nYou will see neither heaven nor star nor existence, save the One, Living, Loving God.\nA tale has come, true or false, so that it may give radiance to truths.

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Updated 2026-05-16

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