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بخش ۶ - نعت خواجه ای که خاتم ختمیت در انگشت داشت و مهر خاتمیت بر پشت علیه من الصلوات افضل ها و من التحیات اکمل ها / Section 6 - Praise of the Master Who Wore the Ring of the Seal of Prophethood on His Finger and the Seal of Prophethood on His Back, May the Best of Blessings and the Most Perfect of Greetings Be Upon Him
Original content
محمد کش قلم چون نامور ساخت
ز میمش حلقه طوق کمر ساخت
خط لوح عدم زان حرف حک شد
ازان سر حلقه ملک و ملک شد
تواند شد ز سر حالش آگه
خرد باجمله دانش حاش لله
درین دیر مسدس زوست روشن
مثمن روزنی از هشت گلشن
چو پای آراست از خلخال دالش
سر دین پروران شد پایمالش
چه نام است این که در دیوان هستی
بر او نگرفته نامی پیشدستی
زبانم چون ز وی حرفی سراید
دل و جانم زلذت پر برآید
چو نام اینست نام آور چه باشد
مکرم تر بود از هر چه باشد
مکرم شد ز عالم نسل آدم
مکرم تر ویست از هر مکرم
خدا بر سروران سرداریش داد
ز خیل انبیاسالاریش داد
چو آدم در ره هستی قدم زد
ز مهر روی صبح آراش دم زد
ز جودش گر نگشتی راه مفتوح
نبردی ره به جودی کشتی نوح
خلیل از وی نسیمی یافت کآتش
بر او شد همچو خرم گلستان خوش
مسیح از مقدم او مژده گویی
کلیم از مشعل او شعله جویی
به مصر جاهش از کنعان رسیده
غلامی بود یوسف زر خریده
در آن وادی که صالح ناقه کش بود
به یاد محملش با فاقه خوش بود
ز بستان وفا آزاده سروی
ز باغ اصطفی رعنا تذروی
قدش را پایه گردون خرامی
لبش را مایه یحیی العظامی
به بالا سایه بان چتر سحابش
چو زرین قبه بر چتر آفتابش
چو مه را بر سپر تیر اشارت
زد از سبابه معجز بشارت
دو نون شد میم دور حلقه ماه
چهل را ساخت شست او دو پنجاه
بلی چون داشت دستش بر قلم پشت
رقم زد خط شق بر مه به انگشت
نبودش خط ولی زد خط تخجیل
به کلک نسخ بر تورات و انجیل
خرامان سرو وی از سایه آزاد
جهان از سایه سرو وی آباد
ز سایه بود برتر پایه او
زمین و آسمان در سایه او
تنش را بود جان پاک مایه
ندید از جان کسی بر خاک سایه
فلک همچون زمین چون سایه دارش
ندید افتاد در پا سایه وارش
به سنگ از دست دشمن لعل او خست
به مشت ریگ پشت جمله بشکست
گرچه کور شد زان چشم هر خام
چو سرمه ساخت روشن چشم اسلام
دهانش بود از در حقه پر
شد از خون درج مرجان حقه در
یکی دینار بود از حلم و فرهنگ
محک آمد پی دینارش آن سنگ
چو شد معیار او آن سنگ کاری
نشد ظاهر بجز کامل عیاری
پی دیوار ایمان بود کارش
ولی شد چار دای از چار یارش
کجا در راه دین درد آزمایی
که تا یابد به هر دائی دوایی
دوای جان جامی درد او باد
دلش همواره غم پرورد او باد
English translation
Muhammad, whom the Pen made renowned, fashioned from his 'M' the loop of the collar of the belt. The writing on the tablet of non-existence was erased by that letter, and thereby he became the leader of the kingdom of angels and the physical world. How can intellect, with all its knowledge, be aware of his state? Far be it from God! In this hexagonal monastery [the world], light shines from him, an octagonal window from the eight gardens of paradise. When he adorned his foot with the anklet of his name's 'D', the heads of the guardians of religion became his footstool. What name is this, in the register of existence, that no other name has preceded it? When my tongue recites a letter of his name, my heart and soul are filled with sweet pleasure. If the name is such, what must the renowned bearer of the name be? He is more honored than anything that exists. The descendants of Adam became honored above the world, but he is the most honored of all who are honored. God gave him leadership over leaders, and appointed him commander over the host of prophets. When Adam stepped onto the path of existence, he spoke of the love of his morning-adorning face. If the path had not been opened by his generosity, Noah's Ark would not have found its way to Mount Judi. Abraham received a breeze from him, so that the fire became to him like a pleasant, cheerful rose garden. Jesus was a proclaimer of glad tidings of his arrival, Moses sought a flame from his torch. In the Egypt of his dignity, coming from Canaan, Joseph was a slave bought with gold. In that valley where Salih was the driver of the she-camel, he was content with poverty in remembrance of his litter. A free cypress from the garden of loyalty, a graceful pheasant from the garden of divine selection. His stature has the station of walking the heavens, his lips possess the substance of reviving the bones. Above, the canopy of his cloud-parasol was like a golden dome over the parasol of his sun. When he points the arrow of indication at the shield of the moon, he gives the glad tidings of miracle with his index finger. The 'M' of the moon's circular ring became two 'N's, his sixty turned forty into two fifties. Indeed, since his hand was backed by the divine pen, he wrote the line of splitting on the moon with his finger. He was unlettered, yet he drew the line of shame with the pen of abrogation over the Torah and the Gospel. His graceful cypress was free from shadow, yet the world was made prosperous by the shadow of his cypress. His rank was higher than any shadow, yet earth and heaven were in his shadow. His body had pure soul as its essence, no one ever saw a shadow of a soul on the dust. Since the heaven, like the earth, did not see him cast a shadow, it fell at his feet like a shadow. His ruby tooth was wounded by a stone from the enemy's hand, yet with a handful of pebbles, he broke the back of all of them. Though the eye of every immature one was blinded by it, it brightened the eye of Islam like kohl. His mouth was full of pearls [teeth] in a casket, the coral casket [lips] became filled with pearls of blood. He was a gold coin of forbearance and wisdom, and that stone came as a touchstone for his dinar. When that painful stone became his standard of measure, nothing appeared but his perfect purity. His work was for the building of the wall of faith, but it obtained four pillars from his four companions. Where is there one who experiences pain in the path of religion, so that he may find a remedy for every pain? May Jami's soul's remedy be his pain, and may his heart always be nourished by grief for him.
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Persian Literature Prerequisite Course
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بخش ۱ - الله سبحانه هوالبرالودود / Section 1 - Allah, Glorified be He, is the Beneficent, the Loving
بخش ۲ - اشارت به تنزیه و تقدس حضرت حق سبحانه و تعالی / Section 2 - Allusion to the Purity and Holiness of the Exalted Truth, Glorified and Exalted be He
بخش ۳ - در بیان آنکه حقیقت حضرت حق سبحانه و تعالی هستی ساذج است و وجود مطلق / Section 3 - On the Explanation that the Reality of the Exalted Truth, Glorified and Exalted be He, is Pure Being and Absolute Existence
بخش ۴ - اشارت به معنی تنزیه که متقضای عقل و تشبیه که موجب سمع است با تنبیه بر آنکه کمال در مرتبه جمع است / Section 4 - Allusion to the Meaning of Transcendence Necessitated by Intellect and Immanence Required by Revelation, with an Admonition that Perfection Lies in the Degree of Union
بخش ۵ - مناجات در تضرع و ابتهال به حضرت ذوالجلال والافضال جل جلاله و عم نواله / Section 5 - Supplication in Humility and Entreaty to the Lord of Majesty and Bounties, Exalted be His Majesty and Universal be His Grace
بخش ۶ - در نعت سیدالمرسلین و خاتم النبیین علیه من الصلوات الفضلها و من التحیات اکلمها / Section 6 - In Praise of the Master of the Messengers and the Seal of the Prophets, Upon Him be the Most Excellent of Blessings and the Most Perfect of Greetings
بخش ۸ - گفتار در اظهار دولتخواهی و مدحت گزاری حضرت خلافت پناهی سلطنت شعاری خلدالله تعالی ملکه و سلطانه و علا امره و شأنه / Section 8 - Discourse on the Expression of Well-wishing and Praise for His Highness, the Refuge of the Caliphate, Endowed with the Mark of Kingship, May Allah the Exalted Perpetuate His Kingdom and Sovereignty, and Exalt His Command and Status
بخش ۹ - خطاب زمین بوس با ترغیب در رعایت رعایا و شفقت بر عموم برایا / Section 9 - The Address of Kissing the Ground, with Encouragement in Caring for the Subjects and Compassion for All Creatures
بخش ۱۰ - قصه شفقت ورزیدن موسی علیه السلام و بره گریخته را به دوش کشیدن و از گلیم شبانی به خلعت کلیمی رسیدن / Section 10 - The Tale of Moses, Peace Be Upon Him, Showing Compassion, Carrying the Fleeing Lamb on His Shoulders, and Advancing from a Shepherd's Cloak to the Robe of Divine Interlocutorship
بخش ۱۱ - در بیان آنکه حکمت در وجود پادشاه صاحب جلالت حکمت است به موجب راستی و عدالت / Section 11 - In Explaining that the Wisdom in the Existence of the Majestic King is Wisdom by Virtue of Truthfulness and Justice
بخش ۱۲ - در صفت عدل و نصفت / Section 12 - On the Attribute of Justice and Fairness
بخش ۱۳ - در بیان آنکه طمع را که از جمله آفات است با منقبت معدلت منافات است / Section 13 - On the explanation that greed, which is among the blights, is incompatible with the virtue of justice
بخش ۱۴ - پند مأمون به فرزند خویش / Section 14 - Mamun's Advice to His Son
بخش ۱۵ - قطع اطناب اطناب و ختم بر دعای استجابت ماب / Section 15 - Cutting Short Prolixity and Concluding with an Answered Prayer
بخش ۱۶ - گفتار در ترغیب مسترشدان آگاه بر مداومت کلمه طیبه لااله الاالله که مفتاح گنج سعادت و مصباح کنج عبادت است / Section 16 - Discourse on Encouraging Conscious Seekers to Persevere in the Pure Word 'La ilaha illallah', which is the Key to the Treasure of Happiness and the Lamp in the Corner of Worship
بخش ۱۷ - اشارت به آنکه گفته اند الصوفی کاین باین / Section 17 - Allusion to What They Have Said: The Sufi is Ka'in Ba'in
بخش ۱۸ - اشارت به ذکر خفیه که گفته اند لایطلع علیه ملک فیکتبه و لا نفس فتعجب به / Section 18 - Allusion to the Hidden Remembrance, of Which They Have Said: No Angel Discovers It to Record It, and No Soul to Become Conceited by It
بخش ۱۹ - در کشف و اظهار آنکه در نفس کلمه طیبه لااله الاالله اشارتی هست به ستر و اخفای آن / Section 19 - On the Discovery and Revelation that in the Essence of the Pure Word 'La ilaha illallah' There is an Allusion to Its Concealment and Hiding
بخش ۲۰ - اشارت به آنکه در ترکیب و ترتیب حروف کلمه طیبه اشعاری هست به ستر توحید که مفهوم و مضمون آنست / Section 20 - Allusion to the Fact that in the Composition and Arrangement of the Letters of the Pure Word There is an Intimation of the Concealment of Divine Unity, which is its Concept and Content
بخش ۲۱ - قال بعض کبراء العارفین قدس سره معنی لااله الاالله ان لا شی ء مما یدعی الها غیرالله / Section 21 - Some of the Great Mystics, May His Secret be Sanctified, Said: The Meaning of 'La ilaha illallah' is that there is nothing among what is called a god other than Allah
بخش ۲۲ - در مذمت آنان که به جهت اجتماع عوام و استجلاب منافع معاش از ایشان مجالس آرایند و به سبیل جهر و اعلان به ذکر حق سبحانه و تعالی اشتغال نمایند / Section 22 - In condemnation of those who, for the sake of gathering the common people and attracting the benefits of livelihood from them, arrange assemblies and engage in the remembrance of God, the Glorious and Exalted, by way of loudness and public display
سلسلة الذهب / Silsilat al-Dhahab (The Chain of Gold)
بخش ۲۳ - تمثیل / Section 23 - Parable
بخش ۲۵ - تمثیل / Section 25 - Parable
بخش ۲۶ - در ذکر قلبی آنان که دم از ذکر قلبی زنند و بر خود علامات آن نصب کرده آن را از قبیل ذکر خفیه شمارند و ندانند که آن نیز حکم ذکر جهر دارد بلکه ذکر جهر نیز از آن بهتر است زیرا که در ذکر جهر اصل ذکر متحقق است و احتمال غیر آن ندارد به خلاف ذکر خفیه / Section 26 - On the heart-remembrance of those who boast of heart-remembrance, attach signs of it to themselves, consider it a form of hidden remembrance, and do not know that it too has the ruling of loud remembrance; rather, loud remembrance is
بخش ۲۷ - حکایت آن غوری که در مناره پنهان شده بود و فریاد می کرد که مرا مجویید که من اینجا نیستم / Section 27 - The Tale of the Ghouri Who Hid in the Minaret and Shouted, 'Do Not Look for Me, I Am Not Here'
بخش ۲۸ - در بیان آنکه آنچه گذشت مذمت ذکر سر و جهر نیست بلکه مذمت جماعتی است که آن را وسیله لذات جسمانی و شهوات نفسانی ساخته اند / Section 28 - On Explaining That What Preceded Is Not a Condemnation of Hidden or Loud Remembrance, But Rather a Condemnation of a Group Who Have Made It a Means for Bodily Pleasures and Carnal Desires
بخش ۲۹ - در بیان آنکه از خودی خود رستن و از عجب و ریا خلاص شدن جز در خدمت پیر صاحب تصرف دست ندهد / Section 29 - On the explanation that escaping from one's ego and being freed from conceit and hypocrisy cannot be achieved except in the service of a spiritually commanding elder (Pir)
بخش ۳۰ - در بیان معنی رباعی که منسوب است به یکی از سلسه خانواده خواجگان ماوراء النهر قدس الله اسرارهم / Section 30 - On explaining the meaning of the quatrain attributed to one of the lineage of the Khwajagan family of Transoxiana, may Allah sanctify their secrets
بخش ۳۱ - در ترغیب مطالب بر مراقبه که عبارت است از نسیان رؤیة المخلوق بدوام النظر الی الخالق بنسیان رؤیة المخلوق یعنی رونده راه می باید که دائما ناظر جناب احدیت باشد و رقم نسیان و نیستی و فنا بر ناصیه جمیع مخلوقات کشد / Section 31 - On encouraging the seeker to practice contemplation (muraqaba), which consists of forgetting the vision of the created by continuously looking towards the Creator; by forgetting the vision of the created, it means the wayfarer must constantly observe the Divine Majest
بخش ۳۲ - حضرت خواجه بزرگ بهاء الحق و الدین المعروف به نقشبند قدس سره می فرمودند که دوام مراقبه نادر است و از این طایفه اندکی کسب آن کرده اند و ما به طریق حصول آن را یافته ایم که مخالف نفس است / Section 32 - The great Master Baha' al-Haqq wa al-Din, known as Naqshband, may his secret be sanctified, used to say that continuous contemplation is rare, and few of this group have acquired it, and we have found it through a path of attainment which opposes the lower self
بخش ۳۳ - ملاقات پیر کار دیده با جوان نورسیده / Section 33 - The Meeting of the Experienced Old Man with the Newly Arrived Youth
بخش ۳۴ - در بیان آنکه حضرت خواجه بزرگوار قدس سره می فرمودند که بنای کار را به نفس می باید کرد چنانکه اشتغال به وظیفه و زمان حال از تذکر ماضی و تفکر در مستقبل را مشغول گرداند و نفس را مگذارد که ضایع گذرد / Section 34 - On the explanation that the great Khwaja (Master), may his secret be sanctified, used to say that one must build one's affairs upon the breath (the present moment), such that engagement with one's duty and the present time occupies one away from remembering the past and contemplati
بخش ۳۵ - امام شافعی گفت عمری گرد صوفیه گردیدم از ایشان دو سخن پسندیده شنیدم. یکی آنکه الوقت سیف قاطع و دیگر آنکه ان من العصمة ان لا تقدر / Section 35 - Imam Shafi'i said, 'I spent a lifetime around the Sufis and heard two pleasing sayings from them. One is that Time is a cutting sword and the other is that Indeed, part of protection from sin is not having the power to commit it.'
بخش ۳۶ - در بیان سخن آن عارف که گفت دوستان همه عالم دشمنند و همه دشمنان دوستند / Section 36 - On the Explanation of the Saying of that Mystic Who Said All Friends in the World are Enemies and All Enemies are Friends
بخش ۳۸ - در بیان معنی ان من العصمة ان لایقدر / Section 38 - On Explaining the Meaning of 'Indeed, Part of Protection from Sin is Not Having the Power'
بخش ۳۹ - در بیان آنکه در کلام سابق مذکور شد منافی اثبات اختیار آدمی نیست و در تحقیق معنی اختیار و جبر / Section 39 - On Explaining That What Was Mentioned in the Previous Discourse Does Not Contradict the Proof of Human Free Will, and on Investigating the Meaning of Free Will and Determinism
بخش ۴۰ - در بیان جواب از سؤالی که چون بنده مختار در اختیار خود مجبور باشد اختیار وی به جبر راجع شود پس حکمت تکلیف وی به اوامر و نواهی چه باشد / Section 40 - In explaining the answer to a question: since the free servant is compelled in his free will, his free will refers back to determinism; so what is the wisdom of his being obligated by commands and prohibitions?
بخش ۴۱ - حکایت بر سبیل تمثیل / Section 41 - A Tale by Way of Allegory
بخش ۴۲ - امتحان کردن شاه آن دو غلام را / Section 42 - The King Examining Those Two Slaves
بخش ۴۳ - سرعت نمودن غلام مقبول به انقیاد امر پادشاه و تبری کردن او از حول و قوت خویش / Section 43 - The Favored Slave Hastens to Obey the King's Command and Absolves Himself of His Own Power and Strength
بخش ۴۴ - ابا کردن غلام دیگر از امتثال فرمان پادشاه / Section 44 - The Refusal of the Other Slave to Obey the King's Command
بخش ۴۵ - بیان فرمودن پاشاه که مقصود از این امر اتیان بفعل مأمور به بود بلکه غرض آن بود که آنچه در سرشت شماست از انقیاد و عناد ظاهر شود / Section 45 - The King States That the Purpose of This Command Was Not the Performance of the Commanded Act, but Rather the Intent Was That What Is in Your Nature of Submission and Obstinacy Becomes Manifest
بخش ۴۶ - اشارت به آنکه امر دو قسم است ایجادی و ایجابی / Section 46 - Allusion to the Fact That the Command is of Two Types: Existential and Prescriptive
بخش ۴۸ - جواب پادشاه از سؤال غلام / Section 48 - The King's Answer to the Slave's Question
بخش ۴۹ - سؤال دیگر از زبان غلام / Section 49 - Another Question from the Tongue of the Slave
بخش ۵۰ - جواب / Section 50 - Answer
بخش ۵۱ - سؤال دیگر / Section 51 - Another Question
بخش ۵۲ - جواب آن / Section 52 - The Answer to That
بخش ۵۳ - مخاطبة مع المکاشفین بسر القدر / Section 53 - Address to those to whom the secret of destiny has been revealed