1Cademy - بخش ۷ - در ذکر بعضی رفتگان از دایره مال و سال و دعای بعضی مرکزنشینان نقطه حال / Section 7 - On Mentioning Some Who Have Departed from the Circle of Wealth and Years, and the Prayer for Some Dwellers at the Center of the Point of the Present State

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Haft Awrang

Poem

بخش ۷ - در ذکر بعضی رفتگان از دایره مال و سال و دعای بعضی مرکزنشینان نقطه حال / Section 7 - On Mentioning Some Who Have Departed from the Circle of Wealth and Years, and the Prayer for Some Dwellers at the Center of the Point of the Present State

Original content

ای ساقی جان فداک روحی
پر کن قدح از می صبوحی

زان می که بر اهل دل مباح است
روشن کن غره صباح است

تا حاضر صبحدم نشینیم
در پرتو آن به هم نشینیم

رانیم به مجلس حریفان
حرفی ز لطایف لطیفان

آنان که به هم رفیق بودیم
بر یکدیگر شفیق بودیم

با هم قدم طلب نهادیم
با هم ورق ادب گشادیم

در غیبت و در حضور همپشت
بی هم به نمک نبرده انگشت

ما را بگذاشتند و رفتند
زین باک نداشتند و رفتند

چون لاله جدا ز باغ ایشان
داریم به سینه داغ ایشان

فردوس برین مقامشان باد
کوثر رشحی ز جامشان باد

ساقی می غم زدای درده
وان جام طرف فزای درده

آن می که چو طبع ازان شود شاد
از حال مقدمان دهد یاد

ثابت قدمان راه تجرید
صافی قدحان بزم توحید

پیران مسالک طریقت
شیران مهالک حقیقت

رو تافتگان ز خودپرستی
ره یافتگان به سر هستی

بنهاده به سینه داغ بودند
بر ظلمتیان چراغ بودند

خلقی زیشان درین شب تار
بودند در اقتباس انوار

فارغ ز چراغ و شمع گشتند
مستغرق نور جمع گشتند

هر جا زیشان نشان پاییست
تا پایه قرب رهنماییست

بادا سر ما فدای ایشان
جان خاک ره وفای ایشان

ساقی دل ما ز ما گرفته ست
غم شیب و فراز ما گرفته ست

می ده که ازین منی و مایی
یکدم ما را دهد رهایی

لب های امید را بخندان
از جرعه جام نقشبندان

از نقش خودی و خودپسندی
ما را برهان به نقشبندی

زین پیش اگر چه بود بغداد
از یمن جنیدیان بس آباد

بغداد شده کنون سمرقند
باشد ز عبیدیان خطرمند

چون نام بری جنیدیان را
کن قافیه شان عبیدیان را

در شعر چو زان سخن برآید
زین قافیه خوبتر نشاید

ترتیب رسوم صوفیانه
نظمیست بدیع در زمانه

این نظم که باد لایزالی
زین قافیه ها مباد خالی

ساقی بده آن می چو خورشید
در جام جهان نمای جمشید

آن می که بود ز نور پرتو
تاریخ گشای کهنه و نو

بهرام کجا و گور او کو
وان بازوی شیر زور او کو

کاووس چه کرد کاس خود را
وان کاخ سپهر اساس خود را

چنگیز که بود گرگ این دشت
وین دشت ز گرگیش تهی گشت

در پنجه مرگ روبهی کرد
قالب به مصاف او تهی کرد

تیمور شه آن چو سد آهن
ایمن ز فساد رخنه افکن

شد در کف عجز نرم چون موم
جان داد ز ملک و مال محروم

شهرخ که به فرخی به سر برد
آوازه به شهرخی بدر برد

شد در صف این بساط آفات
با شاهرخی قرینه مات

ساقی نفسی بهانه بگذار
رطلی دو می مغانه پیش آر

آن می که دمد به بویش از دل
ریحان دعای شاه عادل

شاهی که ز ظلم عار دارد
وز عدل و کرم شعار دارد

عدلش چو پناه تخت و تاج است
او را به دعا چه احتیاج است

فاروق چو ناقه زین فضا راند
آوازه عدل او به جا ماند

حجاج چو رخت ازین دکان بست
از ظلمت ظلم او جهان رست

آن گشت به عادلی نکونام
در روض رضا گرفت آرام

وین زیست ز ظالمی بداندیش
صد عقبه عقوبت آمدش پیش

خوش وقت کسی که پند گیرد
عبرت ز کس دگر پذیرد

بر سبلت ناپسند خندد
وان را که پسند کار بندد

ساقی بده آن می کهنسال
یاقوت مذاب و لعل سیال

آن می که چو دوستان بنوشند
با هم به وفا و مهر کوشند

آرام شود رمیدگان را
پیوند دهد بریدگان را

یاری که کند به یار پیوند
نخل املش شود برومند

یار است کلید گنج امید
یار است نوید عیش جاوید

مقصود وجود چیست جز یار
زین سوداسود چیست جز یار

تا خاتمت وجود از آغاز
مرغی نکند چو یار پرواز

خاصه که به باغ آشنایی
بر شاخ وفا بود نوایی

یعنی که نوای لطف سازد
دل های شکستگان نوازد

کاری نبود به جای این کار
یاران جهان فدای این یار

ساقی دم صبح مشکبیز است
و انفاس نسیم صبح خیز است

آمد ز شرابخانه بویی
برخیز و به دست کن سبویی

زان می که چو شمع جان فروزد
پروانه عقل را بسوزد

چون عقل بسوخت عشق سر زد
گنجشک بشد همای پر زد

خود را برهان ز حیله عقل
و آزاده شو از عقیله عقل

تا سود بری ز مایه عشق
وآسوده زیی به سایه عشق

هر جا عشق است پاکبازیست
هر جا عقل است حیله سازیست

جامی به جنون عشقبازی
خود را برهان ز حیله سازی

ور زانکه بدان شرف نیرزی
کایین جنون عشق ورزی

بنشین و فسانه خوان و افسون
زان کس که ز عشق بود مجنون

English translation

O cupbearer of the soul, may my spirit be your ransom, fill the cup with the morning wine, from that wine which is lawful to the people of the heart— kindle it, for it is the brightness of dawn, that we may sit, present, at daybreak, and keep company together in its radiance. Let us set flowing, in the assembly of comrades, a word of the subtleties of the subtle ones— those with whom we were companions, toward whom we were tender-hearted, with whom we set our feet upon the quest, with whom we opened the page of refinement, backing one another in absence and in presence, never, without each other, dipping a finger in salt. They abandoned us and departed, they had no dread of this, and departed. Like the tulip cut off from their garden, we bear the brand of their loss upon our breast. May highest paradise be their abode, may Kawthar be but a sprinkling from their cup. O cupbearer, pour the sorrow-dispelling wine, pour that cup which enlarges the gathering, that wine by which the temperament grows glad and which gives remembrance of the state of the forerunners: the steadfast of the road of detachment, the pure-cupped of the feast of divine unity, the elders of the paths of the mystic way, the lions of the perils of truth, who turned their faces from self-worship, who found the way to the secret of being. They had set the brand upon their breast, they were lamps to those sunk in darkness; a whole people, in this black night, were kindling their light from them. They grew free of lamp and candle, immersed in the light of union. Wherever there is a trace of their footstep, it is a guide toward the rank of nearness. May our head be a ransom for them, our soul the dust of the road of their fidelity. O cupbearer, our heart has been taken from us, the grief of high and low has seized us; give wine, that from this I-ness and we-ness it may grant us release for a moment. Make the lips of hope smile from a draught of the cup of the Naqshbandis; from the image of selfhood and self-conceit deliver us by the Naqshbandi way. Though before this Baghdad was much flourishing by the blessing of the Junaydis, Baghdad has now become Samarkand, made glorious by the Ubaydis. When you name the Junaydis, make the Ubaydis their rhyme; in verse, when such speech arises, no fairer rhyme than this is fitting. The ordering of the Sufi customs is a wondrous composition in the age— this composition, may it be everlasting, may it never be empty of these rhymes. O cupbearer, give that wine like the sun in the world-displaying cup of Jamshid, that wine which is a ray of light, unveiler of the history of old and new. Where is Bahram, and where his grave, and where that lion-strong arm of his? What did Kavus do with his cup, and with that palace whose foundation was the sphere? Genghis, who was the wolf of this plain— this plain is emptied of his wolfishness; in the claw of death he played the fox, he emptied his frame in battle with it. Timur the king, that one like a wall of iron, safe from the breach-making of decay, turned soft as wax in the hand of helplessness, and gave up his soul, stripped of kingdom and wealth. Shahrukh, who passed his days in good fortune and carried his fame abroad in kingliness, in the ranks of this carpet of calamities was, with all his kingliness, mated in checkmate. O cupbearer, set excuses aside a moment, bring forward a measure or two of the Magian wine, that wine by whose scent there breathes from the heart the basil of the prayer for the just king— a king who is ashamed of tyranny and who takes justice and bounty as his emblem. Since his justice is the shelter of throne and crown, what need has he of prayer? When Faruq drove his she-camel from this expanse, the fame of his justice remained in place; when Hajjaj packed his goods from this shop, the world was freed from the darkness of his tyranny. The one became renowned for justice and found rest in the meadow of divine pleasure; the other lived as an evil-minded tyrant, and a hundred passes of punishment came before him. Happy the one who takes admonition, who accepts a lesson from another, who laughs at the unseemly display and puts into practice what is approved. O cupbearer, give that aged wine, molten ruby and flowing garnet, that wine which, when friends drink it, they strive together in fidelity and love; it brings calm to the estranged, it reunites those who were severed. A friend who joins himself to a friend— the palm-tree of his hope grows fruitful. The friend is the key to the treasure of hope, the friend is the tiding of everlasting joy. What is the aim of existence but the friend? From this bargaining, what is the gain but the friend? From the beginning to the end of being, no bird takes flight like the friend— especially when, in the garden of intimacy, there is a song upon the branch of fidelity; that is, when it fashions the melody of grace and caresses the hearts of the broken. There is no work to equal this work; may the friends of the world be a ransom for this friend. O cupbearer, the breath of dawn is musk-scattering, and the breaths of the early-rising breeze are astir; a scent has come from the tavern— arise and take a jug in hand, from that wine which, like a candle, kindles the soul and burns up the moth of intellect. When intellect was burned, love reared its head; the sparrow was gone, the huma spread its wings. Deliver yourself from the guile of intellect and grow free of the fetter of intellect, that you may profit from the capital of love and live at ease in the shade of love. Wherever love is, there is pure self-sacrifice; wherever intellect is, there is trickery. Jami, through the madness of love-play, deliver yourself from trickery; and if you are not worthy of that honor— of practicing the rite of love's madness— then sit, and read the tale and the enchantment of that one whom love made a Majnun.

Updated 2026-07-19

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