1Cademy - بخش ۱۶۶ - اشارت به آنکه چون تقریب سخن به عشق و محبت رسیده بود در خاطر چنان بود که به قدر وسع شرح و بسط اصل و فرع آن کرده شود اما به موجب امر بعضی عزیزان که به حکم عشق و محبت امتثال امر او واجب ست اشتغال به امری دیگر که بعد از این معلوم شود واقع شد / Section 166 - Indication That Since the Introduction of the Discourse Had Arrived at Love and Affection, It Was in Mind to Explain and Expand Upon Its Root and Branches as Much as Possible, But by Command of Certain Dear Ones, Compliance with Whose O

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Haft Awrang

Poem

بخش ۱۶۶ - اشارت به آنکه چون تقریب سخن به عشق و محبت رسیده بود در خاطر چنان بود که به قدر وسع شرح و بسط اصل و فرع آن کرده شود اما به موجب امر بعضی عزیزان که به حکم عشق و محبت امتثال امر او واجب ست اشتغال به امری دیگر که بعد از این معلوم شود واقع شد / Section 166 - Indication That Since the Introduction of the Discourse Had Arrived at Love and Affection, It Was in Mind to Explain and Expand Upon Its Root and Branches as Much as Possible, But by Command of Certain Dear Ones, Compliance with Whose O

Original content

قصه عاشقان خوش است بسی
سخن عشق دلکش است بسی

تا مرا هوش و مستمع را گوش
هست ازین قصه کی شود خاموش

هر بن موی صد دهانم باد
هر دهان جای صد زبانم باد

هر زبانی به صد بیان گویا
تا کنم قصه های عشق املا

لیک چون دل به شرح عشق کشید
نوبت گفت و گو به عشق رسید

رهروی از دیار عشق آمد
رشحی از چشمه سار عشق آمد

یعنی آمد ز کشور جانان
قاصدی نامه وفا خوانان

کیست جانان امان ده جان ها
از همه دردها و درمان ها

آن که عشاق پیش او میرند
سبق زندگی ازو گیرند

تا نمیری نباشی ارزنده
که به انفاس او شوی زنده

هست ازین مردگی مراد مرا
آنکه خواهند صوفیان به فنا

نه فنایی که جان ز تن برود
بل فنایی که ما و من برود

شوی از ما و من بکلی صاف
نشود با تو هیچ چیز مضاف

نزنی هرگز از اضافت دم
از اضافت کنی چون تنوین رم

هم ز نو وارهی و هم ز کهن
نگذرد بر زبانت گاه سخن

کفش من تاج من عمامه من
رکوه من عصا و جامه من

زانکه هر کس که از منی وارست
یک من او را هزار من بار است

صد منش بار بر سر و گردن
به که یک بار بر زبانش من

English translation

The story of lovers is very sweet indeed, The discourse of love is very alluring indeed. As long as I have intellect and the listener has ears, How could one fall silent from this story? May every root of my hair become a hundred mouths, May every mouth be the place of a hundred tongues. May every tongue speak with a hundred expressions, So that I may dictate the stories of love. But as the heart was drawn to explain love, And the turn of conversation arrived at love, A wayfarer came from the realm of love, A drop came from the spring of love. That is, there came from the land of the Beloved, A messenger reading the letter of loyalty. Who is the Beloved? The granter of safety to souls, Above all pains and remedies. He before whom lovers die, And from whom they receive the lesson of life. Until you die, you will not be worthy, That you may become alive by His breaths. My meaning from this death is, That which Sufis desire in self-annihilation (fana). Not a death in which the soul departs the body, But a death in which 'us' and 'me' depart. You become entirely pure of 'us' and 'me', Nothing else becomes appended to you. You never speak of attachments, You flee from attachment like nunnation (tanwin). You escape both the new and the old, And when you speak, it never crosses your tongue: 'My shoe, my crown, my turban, My ewer, my staff, and my robe.' For whoever has escaped from selfhood ('I-ness'), A single 'I' is a load of a thousand mans to him. A hundred mans of load upon his head and neck Is better than 'I' being uttered even once by his tongue.

Updated 2026-07-07

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