1Cademy - بخش ۲۸ - عقد هفتم در شرح تصوف که بستن دست تصرف است و رستن از قید تکلف / Section 28 - The Seventh Knot on the Explanation of Sufism, Which is Binding the Hand of Influence and Escaping the Bond of Formality

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Haft Awrang

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بخش ۲۸ - عقد هفتم در شرح تصوف که بستن دست تصرف است و رستن از قید تکلف / Section 28 - The Seventh Knot on the Explanation of Sufism, Which is Binding the Hand of Influence and Escaping the Bond of Formality

Original content

ای به صوفیگری آوازه بلند
کرده زین شغل به آوازه پسند

دل چو خم چند بر آوازه نهی
ناید آوازه جز از خم تهی

چون دهد کوس برون بانگ ز پوست
بانگ او شاهد بی مغزی اوست

نیستی صوفی ازین نام چه سود
دعوی پختگی از خام چه سود

کی سیاهی شود از زنگی دور
گرچه خوانند به نامش کافور

جامه فوطه چه پوشی چو مگس
پر به هر خوان چه گشایی ز هوس

طوطی قدسی و از هیچ کسی
می زنی پر به هوای مگسی

دین که صد پاره ز بی باکی توست
نکندش خرقه صد پاره درست

چاک در تارکت از تیغ حسود
بخیه بر پاشنه موزه چه سود

گردی انداخته سجاده به دوش
گرد بازار چو سجاده فروش

لیک بازاریگان دیده ورند
صد ازین جنس به یک جو نخرند

در ره اهل دل از همت پست
جز عصا نیست تو را هیچ به دست

آن که در چه فتد از لغزش پا
دستگیریش نیاید ز عصا

هست مسواک به کف سوهانت
کز طمع تیز کند دندانت

ترسم از بیخ برد چون شجره
تیز دندانیت آخر چو اره

رشته سبحه برانگشت مپیچ
که ازان حلقه برون ناید هیچ

مهره ای چند بود بی سر و بن
کف ازان طاسچه نرد مکن

تات ازان چشم بود بست و گشاد
هرگزت رو ندهد نقش مراد

گر حساب حسناتت هوس است
عقد انگشت تو تسبیح بس است

چون زنان موی به صد رعنایی
ریشت از شانه زدن آرایی

شانه بفکن چو نیی مردانه
که به این دست جدا از شانه

جمعی از نان لبی آورده به چنگ
همچو دندان پی آن صف زده تنگ

بهر کم بهره ای آن هم نه حلال
در زنی سر به میانشان چو خلال

دستت از حرص و شره کوته کن
در صف اهل قناعت ره کن

نیست زیبنده درین دیر مجاز
آستین کوتهی از دست دراز

ذوق صوفیگری ار هست تو را
باید از خویش نظر بست تو را

صوفی آنست که از خود رسته ست
ز نکو جسته و از بد رسته ست

بند هستی و ز هستی ساده
زاده کون و ز کون آزاده

با اضافت ز اضافت بیرون
در مسافت ز مسافت بیرون

در مکان نی و مکان از وی پر
در زمان نی و زمان از وی پر

ابدش را به ازل جنگی نه
ازلش را ز ابد ننگی نه

نه ز ادوار در او تأثیری
نه در اطوار ازو تغییری

گر حضیض سمک و اوج سما
وانچه محصور بود بینهما

گیرد اندر دل پاکش خانه
نکند احساس که هست آن یا نه

دل او موج زنان دریاییست
کش فزون از دو جهان پهناییست

هفت دریا چو یکی شبنم ازوست
بلکه یک در کره عالم ازوست

گنج عرفان بودش حاصل کسب
قبله اش نیست بجز ذات فحسب

جلوه گر گشته بر او وحدت ذات
نکشد رنج تقابل ز صفات

پیش او لطف همان قهر همان
نوشداروش همان زهر همان

English translation

O you whose fame in pretending to be a Sufi is high, who have chosen this profession for popularity's sake. How long will you set your heart on fame like a jar? No sound comes except from an empty jar. When the drum makes a loud sound from its skin, its sound is a witness to its brainlessness. You are not a Sufi, what is the benefit of this name? What is the benefit of claiming maturity when you are raw? When will blackness depart from a dark-skinned person, even if they call him Camphor? Why do you wear a striped loincloth like a fly? Why do you spread your wings at every dining table out of desire? You are a holy parrot, yet out of insignificance, you fly around in pursuit of a fly. The religion which is torn into a hundred pieces by your boldness, cannot be made whole by a hundred-patched cloak. There is a split on your crown from the sword of the envious; what is the use of stitching the heel of your boot? You have thrown a prayer rug over your shoulder, wandering around the market like a prayer-rug seller. But the market-goers are discerning; they would not buy a hundred of this kind for a single grain of barley. On the path of the people of the heart, because of your low aspiration, you have nothing in your hand except a staff. He who falls into a well due to a slip of the foot, his staff will not be able to rescue him. The tooth-stick in your hand is a file, which sharpens your teeth out of greed. I fear that your sharp-toothedness will eventually, like a saw, uproot you like a tree. Do not wind the thread of the prayer beads around your finger, for nothing will come out of that loop. It is just a few beads without beginning or end; do not make your palm a dice-box of backgammon with them. As long as your eye is on its closing and opening, the design of your desire will never appear. If you desire to count your good deeds, the joints of your fingers are sufficient as prayer beads. Like women, with a hundred graces, you adorn your beard by combing it. Throw away the comb if you are not manly, for with this hand you are far from being shoulder-to-shoulder. A group of people have obtained a morsel of bread, standing close in line like teeth to get it. For a meager portion, and that too not lawful, you stick your head among them like a toothpick. Shorten your hand from greed and gluttony, and make your way into the ranks of the content. It is not fitting in this transitory world to have short sleeves and long hands. If you possess the taste for Sufism, you must close your eyes to yourself. A Sufi is one who is liberated from himself, who has escaped from the good and is saved from the bad. He has broken the bond of existence and is simple of existence, born of the cosmos yet free from the cosmos. Possessing relations yet outside of relations, in distance yet beyond distance. Not in space, yet space is full of him; not in time, yet time is full of him. His eternity-without-end has no conflict with eternity-without-beginning, and his eternity-without-beginning feels no shame before eternity-without-end. Neither do the cycles affect him, nor is there any change in his states. If the lowest depth of the fish and the highest peak of heaven, and whatever is enclosed between the two, Should find a home in his pure heart, he would not even feel whether they are there or not. His heart is a surging ocean, whose width is greater than both worlds. The seven seas are like a single drop of dew from it; rather, the globe of the world is like a single pearl from it. The treasure of gnosis is the fruit of his acquisition; his Qiblah is nothing but the Divine Essence itself. The Unity of the Essence has manifested to him, so he suffers no pain from the opposition of attributes. Before him, grace is the same as wrath; the antidote is the same as the poison.

Updated 2026-07-07

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Ganjoor

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