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بخش ۹ - نعت دوم در صفت معراج که از آسمان رسالت وی پایه ایست بس بلند و از آفتاب جلالت وی سایه ایست بس ارجمند / Section 9 - The Second Praise, in Description of the Ascension (Mi'raj), that from the Heaven of His Prophethood His Station Is Very High, and from the Sun of His Majesty His Shadow Is Very Noble
Original content
یک شبی از صبح دل افروزتر
وز شب و روز همه فیروزتر
طره او نافه دولت گشای
غره او نور سعادت فزای
بارقه لطف درافشان در او
ابر عنایت گهر افشان در او
خواجه که آمد دو جهان بنده اش
کرد مدد دولت پاینده اش
عشق رگ جانش کشیدن گرفت
دل پی جانانش طپیدن گرفت
بر مژه از اشک ره خواب زد
راه طلب از ز سرشک آب زد
چون نم آن ابر کرامت نثار
باز نشاند از ره مقصد غبار
قاصدی از کشور نورانیان
پاک ز آلایش ظلمانیان
آمد و آورد براقی چو برق
پیکری از نور قدم تا به فرق
اوج سپر همچو شهاب اشهبی
چرخ ممر همچو قمر کوکبی
رفتن او جستن تیر از کمان
جستن او حجت طی مکان
پیش نرفته نظر از گام او
بود به هم جنبش و آرام او
گفت که ای ساقی ابرار خیز
جرعه بر این گنبد دوار ریز
ساخته ای عرش برین فرش را
فرش قدم کن چو زمین عرش را
راهرو راسترو «ماغوی »
رهبر روشن نظر «ماطغی »
خلعت اسری به برانداخته
جامه شب رفتن ازان ساخته
پای درآورد به پشت براق
خواند بر آفاق که هذا فراق
تافت ز بیت الحرم او را لگام
زد به طواف حرم قدس گام
بود ازو گام نهادن همان
در حرم قدس ستادن همان
باز از آنجا کمر عزم جست
روی سفر کرد به قصر نخست
شد به در خانه ماه آفتاب
یافت به یک حلقه زدن فتح باب
رفت در آن خانه به صد عز و ناز
خانه نشینان به هزاران نیاز
سجده کنان بوسه به پایش زدند
طبل دعا کوس ثنایش زدند
کای به درت ملک و ملک ملتجی
جئت الینا و لنعم المجی
آمدی و آمدنت بس خوش است
دیدن روی تو عجب دلکش است
خاک رهت بر سر ما تاج باد
هر شب عمرت شب معراج باد
خانه به خانه به همین رسم و راه
سایه طوبی شدش آرامگاه
باز برافراخت از آنجا لوا
رو به سراپرده «ثم استوی »
همنفسش زد نفس «لو دنوت »
زو شرف همنفسی گشت فوت
پای ازان پایه فراتر نهاد
عرش به زیر قدمش سر نهاد
خرقه تن را ز تن جان فکند
بر کتفش خلعت احسان فکند
آن که ازین خرقه مجرد شده
جاذبه شوق یکی صد شده
خیمه برون زد ز حدود و جهات
پرده او شد تتق نور ذات
تیرگی هست ازو دور گشت
پردگی پرده آن نور گشت
کیست کزان پرده شود پرده ساز
زمزمه ای گوید ازان پرده باز
هست ز پرده بدر این گفت و گوی
به که شود مختصر این گفت و گوی
خواجه در آن پرده چو دید آنچه دید
وانچه نیاید به زبان هم شنید
یافت اجازت که ز اقلیم راز
راحله راند به حریم مجاز
کرد گذر بر صف افلاکیان
شد ز تواضع شرف خاکیان
آمد و بر ریگ حرم بسترش
گرم هنوز از تن جان پرورش
چون طلبیدند ازان گنج پاک
بهره خود خانه خرابان خاک
در دل هر خانه خرابی که خواست
ریخت نصیبی به نصابی که خواست
بود به یک لحظه در آن نیمه شب
آمدن و رفتن او ای عجب
بود بلی نور زمین و آسمان
در سفر نور نگنجد زمان
عالم ازان نور بود مستنیر
دست بزن جامی و دامانش گیر
بو که از آنجا به ضیایی رسی
راه بیابی و به جایی رسی
English translation
One night, more heart-illuminating than the morning, And more auspicious than the night and day of all. Its lock of hair was a musk-pod that opens good fortune, Its forehead-blaze was a light that increases prosperity. A flash of grace was shedding pearls within it, The cloud of favor was scattering gems within it. The Master, to whom both worlds became his servants, His eternal fortune gave him aid. Love began to pull the vein of his soul, His heart began to throb for his Beloved. With tears on his eyelashes, he barred the path of sleep, He sprinkled water on the path of seeking with his tears. As the moisture of that cloud, scattering generosity, Settled the dust from the path to the destination, A messenger from the realm of the luminous beings, Pure from the contamination of the dark ones, Came and brought a Buraq like lightning, A body of light from foot to head. Its shield-climb was like a white meteor, Its celestial path was like a star of the moon. Its movement was like the leaping of an arrow from a bow, Its leaping was the proof of folding space. Before the sight could go forward, his step was there; His movement and rest were as one. He said: 'O Cupbearer of the righteous, arise! Pour a draught upon this revolving dome! You have made the sublime Throne your carpet, Make the Throne the carpet for your foot, like the earth. The straight-walking traveler of 'did not err' (ma ghawa), The clear-sighted leader of 'did not transgress' (ma tagha). Throwing the robe of 'Night Journey' (Isra) over your body, Making a garment of night-roaming from it.' He placed his foot upon the back of Buraq, He called out to the horizons: 'This is the parting!' Its rein was turned from the Sacred House, He took steps to circumambulate the Holy Sanctuary. His stepping was instantaneous, And his standing in the Holy Sanctuary was the same. Again from there, his belt of resolve leaped, He turned his journey toward the first palace. The Sun went to the door of the Moon's house, He found the door opened with a single knock. He entered that house with a hundred honors and graces, The dwellers of the house, with thousands of entreaties, Prostrating, kissed his feet, Beat the drum of prayer and the kettle-drum of his praise, Saying: 'O you to whose door angels and kingdoms flee, You have come to us, and how excellent is your coming! You have come, and your coming is so pleasant, Seeing your face is wonderfully attractive. May the dust of your path be a crown upon our heads, May every night of your life be a night of ascension!' House by house, in this very manner and way, The shadow of the Tuba tree became his resting place. Again from there, he raised his banner, Heading toward the pavilion of 'then He stood poised' (thumma-stawa). His companion breathed the breath of 'had I drawn closer', And the honor of companionship was lost to him. He placed his foot higher than that station, The Divine Throne laid its head beneath his feet. He cast off the cloak of the body from the body of the soul, He threw the robe of divine favor over his shoulder. He who became detached from this physical cloak, The attraction of his yearning multiplied a hundredfold. He pitched his tent outside limits and directions, His curtain became the canopy of the light of the Essence. The darkness of existence was removed from him, He became an initiate behind the curtain of that Light. Who is there that can play a tune from behind that curtain, Or speak again a whisper from that curtain? This conversation is outside the curtain, It is better that this conversation be made brief. When the Master saw in that curtain what he saw, And also heard what cannot be expressed in words, He received permission that from the realm of mystery He should drive his caravan back to the sanctuary of the metaphorical world. He passed through the ranks of the celestial beings, By his humility, he became the pride of the earthly beings. He returned, and on the sand of the Sanctuary, his bedding Was still warm from his soul-nurturing body. When the ruined ones of the earth sought their share From that pure treasury, Into the heart of every ruined one whom he wished, He poured a portion to the measure he desired. In a single moment in that midnight, His coming and going took place, O wonder! Indeed, he was the light of the earth and the heaven, In the journey of light, time does not fit. The world is illuminated by that light, Clasp your hands, Jami, and grasp his skirt, In the hope that from there you may reach a light, Find a path, and reach a destination.
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Humanities
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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