1Cademy - بخش ۶۹ - در ذکر اصحاب تفرقه علی طبقاتهم / Section 69 - In Mention of the People of Dispersion According to Their Classes

Learn Before

Haft Awrang

Poem

بخش ۶۹ - در ذکر اصحاب تفرقه علی طبقاتهم / Section 69 - In Mention of the People of Dispersion According to Their Classes

Original content

خدمت مولوی چه صبح و شام
دارد اندر کتابخانه مقام

متعلق دلش به هر ورقی
در خیالش ز هر ورق سبقی

نه شبش را فروغی از مصباح
نه دلش را گشادی از مفتاح

نه به جانش طوالع انوار
تافته از مطالع اسرار

کرده کشاف بر دلش مستور
نور کشف و شهود و ذوق و حضور

از مقاصد ندیده کسب نجات
بی خبر از مواقف عرصات

از هدایه فتاده در خذلان
وز بدایه نهایتش حرمان

بی فروغ وصول تیره و تار
از فروع و اصول کرده شعار

گرد خانه کتابهای سره
از خری همچو خشت کرده خره

سوی هر خشت از آن که رو کرده
در فیضی به رخ برآورده

قصر شرع نبی و حکم نبی
جز بر آن خشت ها نکرده بنی

زان به مجلس زبان چو بگشاید
سخنش جمله قالبی آید

صد مجلد کتاب بنهاده
در عذاب مخلد افتاده

از مجلد ندیده غیر از پوست
پی نبرده به مغزها که در اوست

پوست آمد نصیب اهل حجاب
مغزها بهره اولواالالباب

مرد دانا ز خوان چو میوه خورد
افکند پوست تا بهیمه چرد

وان که باشد بهیمه سیرت و خوی
پوست چیند همی ز برزن و کوی

پوست جز کثرت برونی نیست
مغز جز وحدت درونی نیست

هر که را رو به کثرت است و برون
پشت او سوی وحدت است و درون

او به کثرت گرفته است آرام
کی رسد بوی وحدتش به مشام

تا نتابد ز صوب کثرت روی
در نیابد ز جذب وحدت بوی

سر وحدت همیشه وحدانیست
هر چه کثرت همه پریشانیست

مرد را سالها ز کثرت فرد
روی باید به سر وحدت کرد

تا شود جمع هم و همت وی
آفتابش رهد ز ظلمت فی

یکدم از خود جدا تواند بود
بی خود و با خدا تواند بود

سر پر اندیشه های گوناگون
لب پر افسانه دل پر از افسون

آید از طعن عامه احیانا
سوی مسجد جناب مولانا

با چنین حال باطن معمور
نیز خواهد زهی خیال و غرور

می کند بر دل این تمنا خوش
شرم باشد ازان عمامه و فش

با تو گفتم حدیث اشرف ناس
حال اراذل را ازان بشناس

این بود سیرت خواص انام
چون بود حال عام کالانعام

عام را خود ز شام تا به سحر
نیست جز خورد و خواب ذکر دگر

صلح و جنگش برای این باشد
نام و ننگش فدای این باشد

سخن از دخل و خرج داند و بس
شهوت بطن و فرج داند و بس

همتش نگذرد ز فرج و گلو
داند از امر فانکحوا و کلوا

گر تجارت کند نبندد بار
جز به عزم فریب شهر و دیار

ظلم او بر سر اجیر و رفیق
کم نباشد ز قاطعان طریق

ور زراعت کند به دشت و دره
یا به ده یا به شهر و باغ و تره

تخم حرص و هوای او یکسر
ندهد جز نکال و خسران بر

ور بود اهل صنعت و پیشه
غیر آتش نباشد اندیشه

که چه صنعت کند که سیم و زری
برباید ز دست بی هنری

ور بود اهل کیل و وزن و ذراع
نبودش ز آفتاب صدق شعاع

ز دلش غیر ازین نجوشد غم
که خرد بیش یا فروشد کم

این که گفتم حلال خوارانند
راستکاران و رستگارانند

گوش کن سیرت عوانان را
به تغلب درم ستانان را

نه چه گویم دگر مجالم نیست
بیش ازین قوت مقالم نیست

حرف ایشان خرد هجی نکند
زانکه اندیشه همگری نکند

کم دونان و سست دینان گیر
هم از آنان قیاس اینان گیر

English translation

Whether morning or evening, the service of the cleric (Mawlawi) Has its station in the library. His heart is attached to every leaf, And in his imagination, there is a lesson from every leaf. Neither does his night have any brightness from a lamp, Nor does his heart have any opening from a key. Nor have the rising of lights Shined upon his soul from the horizons of mysteries. The commentary of Kashshaf has veiled from his heart The light of disclosure, witnessing, spiritual taste, and presence. From the Maqasid he has seen no acquisition of salvation, Being ignorant of the stations of the Judgment arenas. From the Hidayah he has fallen into abandonment, And from the Bidayah his end is deprivation. Dark and gloomy, without the radiance of spiritual attainment, He has made a slogan out of the branches and principles of law. Around his house, fine books He has piled up like bricks from a donkey's load. Whichever brick he turned his face toward, He slammed the door of grace shut upon his own face. The palace of the Prophet's law and the Prophet's decree He did not build except upon those bricks. Hence, when he opens his mouth in the assembly, His speech is entirely lifeless and formal. He has laid down a hundred bound volumes, Yet has fallen into eternal torment. He saw nothing of the volume except its leather skin, He never found his way to the kernels that lie within. The skin fell to the lot of the veiled ones, The kernels are the share of the people of understanding. When the wise man eats fruit from the table, He casts away the skin so that the beast may graze on it. And he whose nature and character is beastly, Constantly gathers skins from the streets and lanes. The skin is nothing but external multiplicity, The kernel is nothing but internal unity. Whoever faces multiplicity and the exterior, His back is turned toward unity and the interior. He has found peace in multiplicity, How can the scent of unity reach his nostrils? Until he turns his face away from the direction of multiplicity, He will not perceive the fragrance of the attraction of unity. The secret of unity is always singular, Whatever is multiplicity is entirely confusion and distress. For years, to become single and free from multiplicity, A man must turn his face toward the secret of unity, So that his concern and aspiration may be gathered together, And his sun may escape the darkness of the shadow. For a moment, he can be separate from himself, He can be beside himself and with God. But instead, his head is full of various thoughts, His lips full of fables, his heart full of spells. Occasionally, due to the reproach of the common folk, His Excellency the Maulana comes toward the mosque. With his inner state so ruined, He still desires divine grace—what a fancy and delusion! He fosters this desire sweetly in his heart, Though he should feel shame for that turban and sash. I have told you the tale of the noblest of people, Recognize the state of the lowest from that. This is the character of the elite among mankind, How then must be the condition of the common folk who are like cattle? The common folk themselves, from evening to dawn, Have no mention or remembrance other than eating and sleeping. Their peace and war is for the sake of this, Their name and shame is sacrificed for this. They know only of income and expenditure, They know only the lust of the belly and the genitals. Their ambition does not exceed their genitals and throat, They only know of the commands 'marry' and 'eat'. If they trade, they do not pack their bags Except with the intention of deceiving the city and the land. Their oppression of the employee and companion Is no less than that of highway robbers. And if they farm in the fields and valleys, Or in the village, or in the city, garden, and herb-patch, The seed of their greed and desire entirely Yields nothing but punishment and ruin. And if they are artisans and craftsmen, No thought is in their mind other than fire, As to what craft they can perform so that silver and gold They may snatch from the hands of the unskilled. And if they measure, weigh, or use the cubit, They receive no ray from the sun of truthfulness. From their heart, no grief boils up other than this: How to buy more or sell less. These whom I have mentioned are those who eat lawful food, They are the righteous and the saved ones! Listen to the character of the oppressors Who seize coins through coercion and subjugation. No, what else shall I say? I have no more opportunity, I have no more strength of speech than this. Intellect cannot spell out their words, Because thought does not associate with them. Take them as the lowliest of the low and the weak in faith, And measure these by those.

Updated 2026-07-06

Contributors are:

Who are from:

References