1Cademy - بخش ۲ - والتکلان فی جمیع الاحوال علی المهیمن المتعال / Section 2 - And Reliance in All Conditions is Upon the Guardian, the Most High

Learn Before

Haft Awrang

Poem

بخش ۲ - والتکلان فی جمیع الاحوال علی المهیمن المتعال / Section 2 - And Reliance in All Conditions is Upon the Guardian, the Most High

Original content

بسم الله الرحمن الرحیم
هست صلای سر خوان کریم

فیض کرم خوان سخن ساز کرد
پرده ز دستان کهن باز کرد

بانگ صریر از قلم سحر کار
خاست که بسم الله دستی بیار

مایده تازه برون آمده ست
چاشنیی گیر که چون آمده ست

ور نچشی نکهت آن بس تو را
بوی خوشش طعمه جان بس تو را

خاک به اینجا همه جان های پاک
بو که فتد ریزه این خوان به خاک

هر که بود بر سر این خوان رهش
به بود آغاز ز بسم اللهش

دیو که غارتگر این مرحله ست
بسملش از خنجر این بسمله ست

«بی » که ز پی «سین » بودش زین خطاب
چون سر پستانست ز ام الکتاب

تا تو ز پستانش شوی طفل وش
بهر غذای دل و جان شیر کش

بسم شده هر دو ز ترکیب «میم »
گفته بسم حرز تو از تیغ بیم

شکل چمن بین که به رحمن در است
کز چمن خلد نشان آور است

مژده دهد کز خط عنبر سرشت
بسمله باشد چمنی از بهشت

«با» که دو باشد دری آمد دو لخت
مدخل آن باغ سعادت درخت

«سین » وی از باد پر جبرئیل
سلسله بسته به رخ سلسبیل

چشم گشا چشمه هر «میم » بین
جاری از آن چشمه تسنیم بین

هر «الف » از وی شجری میوه ناک
میوه آن معرفت ذات پاک

طره حور است در او «لام »ها
بهر دل دیده وران دام ها

«ها» چو دو حلقه ست پی صید دل
گشته ازان طره به هم متصل

«را» که بود غایت سور و سرور
زو رسدت دست به دامان حور

«حا» که بهشتست اشارت نما
بهر بهشتست اشارت به ما

«نون » کالفش پای بود «میم » فرق
ماهی کوثر که در آبست غرق

«یا» که دهد یاد ز یای ندا
می زندت بانگ که این سو بیا

نه به تأمل قدم اهتمام
خوش بگذر بر چمن این کلام

کآیتی آمد ز سور مختصر
درج در او سر بسی از صور

صورت یاسین بود آن «یا» و «سین »
در رقمش از همه بالا نشین

نعت نخستینش به خوشتر بیان
می دهد از سوره رحمن نشان

کرده معلم گه تعلیم او
فهم حوامیم ز حامیم او

بر سر «را» بین دو الف لام را
داده نشان از دو الف لام را

از پی نونش الف اندر رقم
پرده گشا گشته ز نون و القلم

سطر حروفش ز بیاض و سواد
داده ات از نور و دخانست یاد

فتحه آن فاتح گنج ازل
کسره آن کاسر کأس امل

صورت جزمش که بود حلقه وار
گوش خرد دایم ازو حلقه دار

شانه تشدید که بر «لام » و «را»ست
تاج سر هدهد راه هدی ست

نقطه «بی » پست ز ارباب راز
تخم امید است به خاک نیاز

نقطه نونش پی دفع گزند
بر سر نار است نهاده سپند

وان دوی دیگر شده چون مردمک
نور ده دیده ملک و ملک

نوزده حرف ست به وقت شمار
فیض رسانیده به هژده هزار

وصف رحیم است شده ختم آن
صورت ختم آمده در وی عیان

این دو دلیل است که از کردگار
فیض رحیم است بود ختم کار

English translation

In the name of God, the Merciful, the Compassionate, Is a proclamation at the head of the Generous One's banquet. The grace of generosity has set the table of discourse; It has drawn back the curtain from ancient melodies. The scratching sound of the miraculous pen arose: 'In the name of God, lend a helping hand!' A fresh banquet has come forth; Taste of its seasoning to see how it has turned out. And even if you do not taste it, its fragrance is enough for you; Its sweet scent is sufficient nourishment for your soul. Compared to this place, all pure souls are but dust, Hoping that some crumbs from this table might fall to the earth. Whoever finds their way to this banquet, It is best that they begin with 'In the name of God.' The demon, who is the robber of this stage, Is slain by the dagger of this Basmalah. The letter 'Bā' which is followed by 'Sīn' in this address Is like the nipple of the breast of the Mother of the Book. So that you, like an infant, may draw milk from its breast For the nourishment of your heart and soul. Both letters are joined together by the synthesis of 'Mīm' (forming 'Bism'); Pronouncing 'Bism' is your amulet against the sword of fear. Behold the garden-like form within 'al-Raḥmān'; For it brings tidings and signs from the garden of Paradise. It gives tidings that in amber-scented script, The Basmalah is a meadow from Paradise. The letter 'Bā', which has two parts, is a double-leaved door, The entrance to that garden of the tree of prosperity. Its 'Sīn', stirred by the breeze of Gabriel’s wing, Has bound chains of waves upon the face of Salsabil. Open your eyes and behold the fountain of each 'Mīm'; See the stream of Tasnim flowing from that fountain. Every 'Alif' in it is a fruitful tree, The fruit of which is the knowledge of the Pure Essence. The 'Lāms' in it are the locks of the Houri’s hair, Serving as snares for the hearts of the discerning. The 'Hā' is like two rings to capture the heart, Linked together by those locks of hair. The 'Rā', which is the ultimate source of joy and gladness, Through it, your hand reaches the hem of the Houri’s robe. The 'Ḥā', which is a pointer to Paradise, Points towards Paradise for our sake. The 'Nūn', whose leg is an Alif and whose head is a Mīm, Is the fish of Kawsar submerged in the water. The 'Yā', which reminds one of the vocative 'Yā' (O!), Calls out to you, saying: 'Come this way!' Do not take steps of hesitant reflection; Pass joyfully over the meadow of these words. For it is a verse from short chapters of the Quran, In which many secrets of the surahs are contained. The letters 'Yā' and 'Sīn' represent the form of Surah Ya-Sin, Seated highest of all in its writing. Its first attribute (al-Rahman), described in the most elegant terms, Gives a sign of Surah al-Rahman. The Teacher, at the time of teaching it, Brings understanding of the Hawamim (the Hā-Mīm Surahs) through its 'Hā-Mīm'. Behold the two 'Alif-Lāms' over the 'Rā', Pointing to 'Alif-Lām-Rā'. Following its 'Nūn', the 'Alif' in writing Draws back the curtain on 'Nun and the Pen'. The line of its letters, in its white and black (ink and paper), Reminds you of light (Surah al-Nur) and smoke (Surah al-Dukhan). Its Fathah is the opener of the treasure of eternity, Its Kasrah is the breaker of the goblet of hope. Its ring-like Sukun (Jazm) sign Keeps the ear of wisdom forever wearing its earring (in obedience). The comb of Tashdid upon the 'Lām' and 'Rā' Is the crown on the head of the hoopoe of guidance. The dot of 'Bā', situated low by the masters of secrets, Is the seed of hope sown in the soil of need. The dot of its 'Nūn', to ward off harm, Is wild rue (espand) placed upon the fire. And those other two dots (of 'Yā') are like the pupils of the eye, Giving light to the eyes of angels and kings. It consists of nineteen letters when counted, Bestowing grace upon the eighteen thousand worlds. It concludes with the attribute of Rahim (the Merciful), And the form of the seal is made manifest in it. These two are proofs that from the Creator, The grace of Rahim is the ultimate conclusion of all affairs.

Updated 2026-07-18

Contributors are:

Who are from:

References