1Cademy - بخش ۸۴ - در تأسف و تلهف بر نایافت صحبت عزیزانی که اذا رأوا ذکر الله نشان ایشان است و اولئک الذین انعم الله علیهم در شأن ایشان است / Section 84 - On Regret and Sorrow over the Unavailability of the Companionship of Dear Ones Whose Sign Is When They Are Seen, God Is Remembered and in Whose Honor Those Are the Ones on Whom God Has Bestowed Favor Is Revealed

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Haft Awrang

Poem

بخش ۸۴ - در تأسف و تلهف بر نایافت صحبت عزیزانی که اذا رأوا ذکر الله نشان ایشان است و اولئک الذین انعم الله علیهم در شأن ایشان است / Section 84 - On Regret and Sorrow over the Unavailability of the Companionship of Dear Ones Whose Sign Is 'When They Are Seen, God Is Remembered' and in Whose Honor 'Those Are the Ones on Whom God Has Bestowed Favor' Is Revealed

Original content

سالها شد که روی در دیوار
دل برآرم به گرد شهر و دیار

تا بیایم نشان آدمیی
کاید از وی نسیم محرمیی

بروم خاک پای او باشم
نقد جان زیر پای او پاشم

یک زمان یکزبان شوم با او
دو بگویم دو بشنوم با او

چشم باشم چو مجلس آراید
گوش باشم چو نکته فرماید

دیدنش از خدا دهد یادم
کند از دیدن خود آزادم

سخنش را چو جا کنم در گوش
سازدم از سخنوری خاموش

وه کزین کس نشانه پیدا نیست
اثری در زمانه قطعا نیست

ور کسی را برم گمان که وی است
چون شود ظاهر آنچنان که وی است

یابمش معجبی به خود مغرور
طورش از اهل دین و دانش دور

نه ازین کار در دلش دردی
نه ازین راه بر رخش گردی

نه ز علم و دراستش خبری
نه ز سر وراثتش اثری

سخن او به غیر دعوی نی
همه دعوی و هیچ معنی نی

کار او روز و شب خلاف هوا
ورد او صبح و شام نفی سوا

آن هوا را کند خلاف ولی
که بود عشق حضرت مولی

وان سوا را کند به نفی ز جان
که بود غیر او نه غیر خدای

طالبان را شود به توبه دلیل
بنماید به سوی زهد سبیل

توبه از آمدن به خانه او
زهد از خوان لولیانه او

چون پی گفتگو نهد مجلس
تا شود مایه بخش هر مفلس

به یکی لحظه سازدش روزی
مایه غیبت شبانروزی

رهنما نیست آن که راهزن است
بر سر راه خلق چاه کن است

چون شود گم به سوی حق ره ازو
هست شیطان نعوذ بالله ازو

گر کسی را بود شکیبایی
وقت تنهایی است و یکتایی

خانه در کوی انزوا کردن
رو به دیوار عزلت آوردن

دل به یکباره در خدا بستن
خاطر از فکر خلق بگسستن

بر در دل نشستن از پی پاس
تا به بیهوده نگذرد انفاس

ور ز غوغای نفس اماره
از جلیسی نباشدت چاره

شو انیس کتابهای نفیس
انها فی الزمان خیر جلیس

مصحفی جوی روشن و خوانا
راست چون طبع مردم دانا

وز حدیث صحیح مصطفوی
ناشی از خلق و سیرت نبوی

نسخه ای چون بخاری و مسلم
که ز سقم و علل بود سالم

وز تفاسیر آنچه مشهور است
که ز تحریف مبتدع دور است

وز اصول و فروع شرع هدی
آنچه الیق نماید و اولی

وز فنون ادب چو نحو و چو صرف
آنچه باشد در آن علوم شگرف

وز رسالات اهل کشف و شهود
وز مقالات اهل ذوق و وجود

آنچه باشد به عقل و فهم قریب
که شود منکشف به فکر لبیب

وز دواوین شاعران فصیح
وز مقولات ناظمان ملیح

آنچه قبضت کند به بسط بدل
چه قصاید چه مثنوی چه غزل

چون تو را جمع گردد این اسباب
روی دل ز اختلاط خلق بتاب

گوشه ای گیر و گوش با خود دار
دیده عقل و هوش با خود دار

بگذر از نفس و صاحب دل باش
حسب الامکان مراقب دل باش

از کلام و حدیث غیرهما
بهره وقت خود بگیر اما

نه چنان کان به غفلت انجامد
دل به غیر خدای آرامد

نیست مانند عمر را مپسند
صرف آن جز به یار بی مانند

صرفه در صرف عمر کن حرفه
که ز کوشش فزون بود صرفه

English translation

For years, with my face turned to the wall [in grief/seclusion], I have been searching with all my heart through city and country, So that I might find a trace of a true human being, From whom the breeze of intimacy and companionship blows. I would go and be the dust of his feet, And scatter the coin of my soul beneath his feet. For a moment, I would be of one tongue [in complete harmony] with him; I would speak two words and hear two words with him. I would be all eyes when he adorns the assembly, I would be all ears when he speaks subtle points of wisdom. Beholding him would remind me of God, And free me from beholding myself [from self-absorption]. When I lodge his words in my ears, It would make me silent from my own speechmaking. Alas, there is no sign of such a person to be found, There is absolutely no trace of them in this age. And if I ever suspect someone to be such a person, Once his true nature becomes manifest as it really is, I find him to be self-conceited, proud of himself, His ways far removed from the people of religion and knowledge. There is no pain in his heart for this path, And no dust of this way upon his face. Neither has he any news of science and study, Nor is there any trace of the secret of inheritance [of prophetic wisdom] in him. His speech is nothing but empty claims, All claims and absolutely no meaning. He claims his work day and night is to oppose desire, And his litany morning and evening is the negation of all else [other than God], Yet he opposes that very desire Which is the love of the Master [God]! And he negates from his soul that 'other' Which is actually other than himself, not other than God. He becomes a guide to repentance for seekers, And shows them the path toward asceticism [zuhd], Yet it is a repentance from entering his own house, And an asceticism from his own bohemian table! When he sets up an assembly for discourse, Supposedly to bestow provisions upon every destitute soul, In a single moment, he provides them With the material for twenty-four hours of backbiting! He is not a guide; he is a highwayman, Digging a pit along the path of the people. Since the path to the Truth is lost because of him, He is Satan himself—we seek refuge in God from him! If anyone has the capacity for patience, This is the time for solitude and oneness. To make one's home in the alley of seclusion, And to turn one's face to the wall of isolation. To bind the heart entirely to God, And to sever one's thoughts from the concern of the creation. To sit at the door of the heart as a guard, So that breaths do not pass in vain. And if, due to the clamor of the commanding self, You have no choice but to have a companion, Become intimate with precious books, For they are, in this age, the best companions. Seek a copy of the Holy Qur'an, bright and legible, Exactly like the nature of wise people. And seek the authentic Hadith of Mustafa [the Prophet Muhammad], Arising from the prophetic character and conduct. A copy such as Bukhari and Muslim, Which is healthy and free from defects and illnesses. And of the Quranic commentaries, those that are famous And far removed from the distortions of innovators. And of the principles and branches of the guided law [Sharia], That which seems most appropriate and worthy. And of the literary arts, such as syntax [nahw] and morphology [sarf], That which contains marvelous knowledge. And of the treatises of the people of spiritual unveiling and witnessing, And of the discourses of the people of taste and spiritual existence, That which is close to intellect and understanding, And becomes revealed through the contemplation of the intelligent. And of the divans of eloquent poets, And of the words of sweet-tongued versifiers, That which changes your spiritual constriction [qabd] into expansion [bast], Be it odes [qasidas], rhyming couplets [masnavis], or lyrics [ghazals]. When you have gathered these means, Turn the face of your heart away from mixing with people. Choose a corner and keep your ears tuned to yourself, Keep the eyes of your intellect and awareness with you. Pass beyond the ego and become a person of heart, And watch over your heart as much as possible. From other speeches and words besides these two, Take your share of your time, but: Not in such a way that it leads to negligence [ghaflah], And the heart finds peace in other than God. Do not approve of spending your incomparable life On anything except the Incomparable Beloved [God]. Make saving [and valuing] the spending of life your craft, For such thriftiness is greater than mere effort.

Updated 2026-07-06

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