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بخش ۶ - الحكایة و التمثیل / Section 6 - The Tale and the Parable

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حق تعالی عرش را چون بر فراخت
صد جهان پر فرشته سر فراخت

حق بدیشان گفت بردارید عرش
زانکه این را بر نتابد اهل فرش

صد هزاران باره بیش اند از شمار
در روید از قوت و شوکت بکار

جمله در رفتند چست و سرفراز
عاقبت گشتند عاجز جمله باز

چون مضاعف کرد اعداد همه
عین عجز افتاد میعاد همه

عرش را چندان ملک می بر نتافت
گفتئی موری فلک می بر نتافت

هشت قدسی را ز حق فرمان رسید
در ربودند ای عجب عرش مجید

عرش را بر دوش خود برداشتند
سرازان تعظیم می افراشتند

کای عجب عرشی که چندانی ملک
پر بیفکندند از وی یک بیک

ما بتنهائی خود برداشتیم
خردهٔ الحق فرو نگذاشتیم

اندکی عجبی پدید آمد مگر
تا رسید امر از خدای دادگر

کای ملایک بنگردید از جای خویش
تا چه میبینید زیر پای خویش

آن ملایک چون نگه کردند زیر
آمدند از جان خود از خوف سیر

زیر پای خود هوا دیدند و بس
در هوا چون پای دارد هیچکس

حق بدیشان کرد آن ساعت خطاب
کای ز عجب خود خطا کرده صواب

عرش اعظم گر شما برداشتید
حامل آن خویش را پنداشتید

کیست بردارندهٔ بار شما
بنگرید ای پر خلل کار شما

چون ملایک را فتاد آنجا نظر
آن همه پندار بیرون شد زسر

هرکه پندارد که جان بیقرار
بر تواند داشت سر کردگار

یا چنان انوار را حامل شود
یا چنان اسرار را قابل شود

آن ازو عجبی و پنداری بود
وین چنین در راه بسیاری بود

آن امانت سر او هم میکشد
قشر عالم مغز عالم میکشد

گر نبودی در میان آن سر پاک
کی کشیدی آن امانت آب و خاک

روستم را را رخش رستم میکشد
تا نه پنداری که مردم میکشد

گر حملناهم نیفتادی ز پیش
حامل آن سر نبودی کس بخویش

چون رسیدی وانچه دیدی دیده شد
مرد را اینجا زفان ببریده شد

تا ابد اکنون سفر در خویش کن
هر زمانی رونق خود بیش کن

لیک اگر از خویشتن خواهی خلاص
تا شوی در پردهٔ توحید خاص

از وجود جان برون باید شدن
محرم جانان کنون باید شدن

حوصله باید اگر آن بایدت
کی بود جانانت گر جان بایدت

عقل و جانت را دو کفه ساز خوش
عقل و جانت را در آنجا نه بکش

عقل اگر افزون بود نقصان تراست
جان اگر راجح شود جانان تراست

در فقیری چون زفانه باش راست
سوی عقل و سوی جان منگر بخواست

تو زفانه گر نباشی بی شکی
با ازل بینی ابد گشته یکی

کفر و دین و عقل و جان و خاک و آب
جمله یک رنگت شود چون آفتاب

چون همه یک رنگت آمد در احد
از همه درویش مانی تا ابد

ور بود در فقر جان یک ذره چیز
حال کادالفقر باشد کفر نیز

فقر چه بود سایه جاوید آمده
در میان قرص خورشید آمده

پس بقرصی گشته قانع تاابد
قرص و قانع محو احد مانده احد

جز احد آنجا اگر چیزی بود
هم احد باشد چو تمییزی بود

زانکه اینجا این همه هم اوست و بس
بدمبین کاین جمله بس نیکوست و بس

آن و این و این و آن اینجا بود
لیکن آنجا اینهمه سودا بود

گر مثالی بایدت کاسان شود
همچو دریا دان که او باران شود

هرچه از قرب احد آید پدید
چون شود نازل عدد آید پدید

هست قرآن در حقیقت یک کلام
بی عدد آمد چو منزل شد تمام

صد هزاران قطره یک عمان بود
چون زعمان بگذرد باران بود

هرچه اسمی یافت آمد در وجود
آن همه یک شبنمست از بحر جود

حق عرفانت آن زمان حاصل شود
کاینچه عقلش خواندهٔ باطل شود

عقل باید تا عبودیت کشد
جانت باید تا ربوبیت کشد

عقل با جان کی تواند ساختن
با براقی لاشه نتوان تاختن

دردت اول از تفکر میرسد
آخر الامرت تحیر میرسد

علم باید گرچه مرد اهل آمدست
تابداند کاخرش جهل آمدست

هرکه او یک ذره از عز پی برد
هیچ گردد هیچ هرگز کی برد

عاریت باشد همه کردار او
آن او نبود همه گفتار او

گر بیان نیکو بود در شرع و راه
آن بیان در حق بود برف سیاه

در بیان شرع صاحب حال شو
لیک در حق کور گرد و لال شو

چون شنیدی سر کار اکنون تمام
نیز حاجت نیست دیگر والسلام

سالک از آیات آفاق ای عجب
رفت با آیات انفس روز و شب

گرچه بسیاری ز پس وز پیش دید
هر دو عالم در درون خویش دید

هر دو عالم عکس جان خویش یافت
وز دو عالم جان خود را بیش یافت

چون بسر جان خود بیننده شد
زندهٔ گشت و خدا را بنده شد

بعد ازین اکنون اساس بندگیست
هر نفس صد زندگی در زندگیست

سالک سرگشته را زیر و زبر
تا بحق بودست چندینی سفر

بعد ازین در حق سفر پیش آیدش
هرچه گویم بیش از پیش آیدش

چون سفر آنست کار آنست و بس
گیر و دارو کار و بار آنست و بس

زان سفر گر با تو انیجا دم زنم
هر دو عالم بیشکی بر هم زنم

گر بدست آید مرا عمری دگر
باز گویم با تو شرح آن سفر

آن سفر را گر کتابی نو کنم
تاابد دو کون پر پرتو کنم

گر بود از پیشگه دستورئی
نیست جانم را ز شرحش دورئی

لیک شرح آن بخود دادن خطاست
گر بود اذنی از آن حضرت رواست

شرح دادم این سفر باری تمام
تا دگر فرمان چه آید والسلام

English translation

When the Almighty elevated the Divine Throne, A hundred worlds full of angels raised their heads in glory. The Truth said to them, 'Lift up the Throne, For the dwellers of the earth cannot bear it.' They are more than hundreds of thousands of times beyond count; Go to work with strength and majesty. All of them went in, agile and proud, But in the end, all of them became helpless again. When He multiplied the numbers of all of them, Pure helplessness became their common destiny. So many angels could not lift the Throne; You would say an ant could not lift the heavens. The command came from the Truth to eight holy ones; Wonder of wonders, they snatched up the glorious Throne! They lifted the Throne upon their shoulders, And raised their heads in self-exaltation because of that honor, Saying: 'O wonder! A Throne from which so many angels Cast off their wings one by one in helplessness, We lifted by ourselves alone, And indeed, we did not neglect the slightest detail.' A little self-admiration arose in them, Until the command came from the Just God: 'O angels, do not move from your place, Until you see what is beneath your feet!' When those angels looked underneath, They became weary of their own lives out of fear. Beneath their feet they saw only empty air; How can anyone stand on empty air? The Truth addressed them at that moment, saying: 'O you who, out of self-admiration, have mistaken error for rightness! If you lifted the Great Throne, And imagined yourselves to be its bearers, Who is the bearer of your own burden? Look, how full of flaws is your work!' When the angels cast their gaze there, All that vanity departed from their heads. Whoever imagines that the restless soul Can bear the secret of the Creator, Or can become the bearer of such lights, Or can be receptive to such secrets, That is but self-admiration and illusion on his part, And there are many such delusions on the path. That Trust is also carrying his secret; The core of the universe is carrying its outer shell. If that pure secret were not in the midst, How could water and dust bear that Trust? Rakhsh of Rustam is carrying Rustam; Do not think that man is doing the carrying. If 'We carried them' had not been decreed beforehand, No one by themselves could be the bearer of that secret. Once you arrive and what was to be seen has been seen, The tongue of the man here is silenced. Now travel within yourself until eternity, And at every moment, increase your own spiritual splendor. But if you wish to be liberated from yourself, So that you may enter the veil of special unity, You must go out of the existence of the soul, And now become an intimate of the Beloved. You need great spiritual capacity if you want that; How can you have the Beloved if you still desire your own soul? Make your intellect and your soul into two scales, Place your intellect and soul there and weigh them. If intellect outweighs, it is a loss for you; If the soul prevails, then the Beloved is yours. In spiritual poverty, be straight like the tongue of a scale; Do not look with desire toward intellect or soul. If you are like the scale's tongue, without doubt, You will see pre-eternity and post-eternity become one. Infidelity and faith, intellect and soul, earth and water, All will become of one color for you, like the sun. When all becomes of one color for you in the One, You will remain a dervish from all things forever. But if there remains a single speck of the soul in poverty, Then the state of 'poverty is near to being infidelity' applies. What is poverty? It is an eternal shadow That has entered the center of the sun's disc, Remaining content with that disc forever; The disc and the content one are both effaced in the One, and only the One remains. If anything other than the One exists there, It is still the One when any distinction is made. For here, all of this is also He and nothing else; See no evil, for all of this is utterly beautiful and nothing else. That and this, and this and that exist here; But there, all of this is but wild fancy. If you need an example so that it becomes easy for you, Think of it like the ocean that becomes rain. Whatever emerges from proximity to the One, When it descends, multiplicity appears. The Quran is, in reality, a single word; It was without division when its descent was complete. A hundred thousand drops are but a single Sea of Oman; When it departs from the sea, it becomes rain. Whatever received a name in existence Is but a single drop of dew from the ocean of Generosity. The true knowledge of the Truth will be attained by you only when That which intellect has called true becomes void. Intellect is needed to bear servitude, While your soul is needed to draw near to Lordship. How can the intellect agree with the soul? One cannot ride a worn-out nag alongside the Buraq. Your pain first comes from contemplation, But in the end of your affair, wonderment arrives. Knowledge is necessary, even if the man is accomplished, So that he may know that his end is but ignorance. Whoever perceives even an atom of Divine Glory Becomes nothing; and how can nothingness ever perish? All his deeds are but borrowed, And all his speech is not his own. Though speech may be beautiful in the Shari'ah and the path, In the realm of ultimate Truth, that speech is like black snow. In explaining the Shari'ah, become a master of spiritual state; But in the realm of ultimate Truth, become blind and mute. Now that you have heard the secret of the matter completely, There is no further need for anything else, and peace be upon you. The seeker, marvelously, from the signs of the horizons, Went to the signs of the souls day and night. Though he saw much behind and ahead, He saw both worlds within himself. He found both worlds to be but a reflection of his soul, And found his soul to be greater than both worlds. When he became a seer of the secret of his own soul, He became truly alive and became a servant of God. After this, it is now the foundation of servitude; In every breath, there are a hundred lives within life. For the bewildered seeker, up and down, There have been so many journeys to the Truth. After this, his journey in the Truth lies ahead; Whatever I say, it will be more and more. Since that is the journey, that is the only real work; All the struggle and business of life is only that. If I were to speak to you here of that journey, I would undoubtedly throw both worlds into confusion. If another span of life is granted to me, I will relate to you the explanation of that journey. If I compile a new book for that journey, I will fill both worlds with light until eternity. If there be permission from the Divine Presence, My soul is not far from explaining it. But to give its explanation on one's own is an error; If there be permission from that Presence, it is proper. Indeed, I have fully explained this journey; Until whatever command comes next, and peace be upon you.

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Updated 2026-07-03

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Humanities

Literature

Persian Literature Prerequisite Course

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