1Cademy - بخش ۹۳ - در انتقال از بسمله به تلاوت کلام الله / Section 93 - On Transitioning from the Basmalah to the Recitation of the Word of Allah

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بخش ۹۳ - در انتقال از بسمله به تلاوت کلام الله / Section 93 - On Transitioning from the Basmalah to the Recitation of the Word of Allah

Original content

به تعوذ چو پاک کردی راه
متوسل شدی به بسم الله

وقت آن شد که شاهد لاریب
بر تو جولان کند ز حجله غیب

بینی آن شاهد نگارین را
کرده در بر شعار مشکین را

آفتاب بلند از سایه
بسته بر روی خویش پیرایه

از اولواالایدی اش رسیده شعار
بهر نظاره اولواالابصار

وز پی خلعت بنی العباس
از حریر حروف کرده لباس

تا در آن کسوتش ببیند هوش
چشم بنهاده بر دریچه گوش

چون کشی از سرش حریر حروف
ظهر و بطنش شود تو را مکشوف

ظهر و بطن است جمله قرآن را
از پی یکدیگر بجوی آن را

ظهر و بطن است و بطن بطن یقین
همچنین تا به سبع یا سبعین

لفظ را چون کنی به ظهر قیاس
قشر و مغزند پیش خرده شناس

ظهر را هم به بطن چون نگری
همچنین قشر و مغزشان شمری

بطن سابق چو قشر لاحق را
بطن لاحق چو مغز سابق را

تا به پای عمل ز قشر عبور
نکنی نفتدت به مغز عثور

هست ماندن به قشر دأب دواب
مغز جو مغز چون اولواالالباب

ای بسا کس که هم به قشر نخست
باز ماند و به مغز راه نجست

چون بهایم به پوست شد خرسند
آدمی سان ز مغز پوست نکند

از کلام خدا به لفظ رسید
لفظ دانست و لفظ خواند و شنید

ظهر قرآن بر او نکرد ظهور
بطن ها ماند در بطون مستور

یافت گنجی طلسم او نشکست
جز به نقش طلسم او ننشست

دیده از گنج خشت بر دیوار
خشت دیوار گنج کرده شمار

نور عقلش نگشته راهنمای
که یکی خشت برکند از جای

بگشاید رهی به جانب گنج
شود از نقد گنج گوهر سنج

حق ازان حبل خواند قرآن را
تا بگیری به سان حبل آن را

بدرآیی ز چاه نفس و هوا
کنی آهنگ عالم بالا

نه که آیی به مال و جاه فرو
از بلندی روی به چاه فرو

رسن آمد کزین نشیمن پست
به در آیی در آن رسن زده دست

تو بدان دست و پای خود بستی
واندر این تنگ جای بنشستی

English translation

When you have cleansed the path through seeking refuge, And turned to seek the means of 'In the name of Allah' (Basmalah), The time has come for the Doubtless Witness To manifest to you from the chamber of the Unseen. You shall see that beautiful beloved, Who has put on her dark, fragrant garment. The high sun, from behind the shadow, Has adorned her face with ornaments. A herald from 'those possessors of power' has reached her, For the gaze of 'those possessors of vision.' And for the robe of honor of the Abbasids, She has fashioned a garment out of the silk of letters, So that the intellect might perceive her in that attire, Keeping its eye fixed on the window of the ear. When you pull back the silk of letters from her head, Its outer meaning and inner meaning will be revealed to you. The entire Quran possesses an outer and an inner aspect; Seek them one after another. It has an outer and an inner, and indeed an inner within an inner, Even so up to seven or seventy depths. When you compare the outer word to the outer meaning, They are shell and kernel to the discerning mind. When you look at the outer in relation to the inner, In the same way, you count them as shell and kernel. The preceding inner layer is like a shell to the succeeding inner layer, And the succeeding inner layer is like the kernel of the preceding one. Until, with the foot of action, you cross over from the shell, You will not stumble upon the kernel. Remaining at the shell is the habit of beasts; Seek the kernel, seek the kernel, like those possessors of intellect. O, how many a person who at the very first shell Lags behind and does not find the way to the kernel, Who, contented like beasts with the skin, Failed to peel off the skin from the kernel like a human. From the Word of God, he reached only the literal word; He knew only the word, read the word, and heard the word. The outer depth of the Quran did not manifest to him, And the inner depths remained hidden in secrecy. He found a treasure but did not break its talisman; He settled for nothing but the image of its talisman. He saw of the treasure only the brick in the wall, And counted the brick of the wall as the treasure itself. The light of his intellect did not guide him To pull out one of the bricks from its place, To open a path toward the treasure, And become a valuer of the pearls from the treasure's cache. Thus did God call the Quran a rope, So that you might grasp it like a rope, And escape the well of self and passion, And direct your course toward the higher realm. Not that you should descend for wealth and status, And go from the heights down into the well. The rope came so that from this lowly dwelling You might escape, having laid hold of that rope; Yet you tied your own hands and feet with it, And remained seated in this narrow place.

Updated 2026-07-07

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