In this passage Nizami Ganjavi appears not only as a Sufi poet but as a social reformer who calls upon the Prophetic spirit to cleanse the world of injustice and hypocrisy, using his complex language that blends philosophical symbolism with political criticism of his age.
English Translation
O you who wrap yourself in the veil of Medina and cover your face with the niqab of Mecca (you are the hidden light of Mecca and Medina): how long will the sun of your reality stay hidden in the shade from those who love your light?
If you are a moon (and you truly are the moon), bring us a ray of love from your light; if you are a flower of surpassing beauty (and you truly are), grant us a breath of the fragrance of your gardens.
Souls have reached their throats waiting for you; O you to whom complaint is made, help those who cry out with the flood of your aid.
Drive the horses of your guidance toward the lands of the Persians and do not limit yourself to the Arabs alone; for these horses of night and day (the bay of day and the black of night) are at your command.
Adorn the kingdom of existence, renew the youth of the world, and fill both worlds with the echo of your remembrance and the majesty of your message.
Cast the coin of sovereignty in your name so that the princes stop their excess, and ascend the pulpit of eloquence so that the preachers fall silent before your wisdom.
The dust of your threshold has left the fragrance of sainthood in these lands, yet the winds of hypocrisy rose and stole that pure scent.
Snatch the throne of the caliphate from the hands of the heedless and luxurious, and purify this pulpit from the filth of the polluted ones who mounted it without right.
They are like the dwellers of the houses of ghouls; empty the dwellings of them and cast them into the vaults of non-existence so that their trace disappears.
Reduce the wages of those who devour ill-gotten gains, and reclaim the land grants that these plunderers have seized.
We possess only the outer form of bodies—come and be the moving spirit for us; we are nothing but weak ants—be the Solomon of our age.
They have made a breach in the wall of religion from one side and set ambushes for the truth from other sides.
If you are the guardian and protector of the road (the true path of Islam, which the rest must follow under your guidance), why has the caravan been left alone? And if you are the heart and center of the army, why does the banner of power flutter in other hands?
In this concluding part the poet reaches the height of spiritual appeal. He invokes the majesty of the Companions (Ali and Umar) to reform the corruption of the time and calls the Prophetic spirit to awaken in the hearts of the heedless after hundreds of years have passed since the mission.
Send us someone who carries the courage of Ali (the fourth Rightly Guided Caliph) on the fields of truth, or someone who possesses the firmness of Umar (the second Rightly Guided Caliph) to cut the path of Satan from our souls.
Draw the curtain of night over a moon (like the moon of Yemen / a metaphor for Prophetic beauty), then rise with your face (like the full moon) from beneath the Yemeni cloak (your noble mantle) so that it may light our darkness.
Be a helper to us with the belt of resolve together with a chosen few of your companions; how long will you leave this afflicted world living in its lack and deprivation? Five hundred and seventy years have passed (from the time of the Prophetic mission until the poet wrote Makhzan al-Asrar; the poet was born in 530 or 540 AH) and the world is still in deep sleep; hasten to the assembly of existence, for the day is nearly over.
Rise and command Israfil to blow his trumpet and breathe the spirit of life into the extinguished lamps of our hearts.
Be the companion of the veils of the unseen and the treasury of secrets; we are all sunk in the sleep of heedlessness, and you alone are awake to the truth.
From the evils of this world that is exposed to calamities, stretch out your noble hand and take us all by the hand, for helpers have become rare for us.
Whatever you are pleased with is pure truth; no one has the right to dispute you or reject your acceptance.
If you look upon us with the eye of care, you will suffice us for all our troubles and fulfil all our needs.
Point with your noble finger to split the moon once more, so that the universe may know that every existing thing is granted to you and subject to your command.
Who possesses any power of disposal without you, when (through your intercession) God forgives the sins of this handful of dust (humanity)?
It is enough that you lift one single veil of your lights for both worlds to cast off the garment of existence and annihilate themselves in the beauty of your splendour.
The mind of your servant Nizami, who seeks news of you, lives only by breathing the fragrant perfume of your prophethood that fills this world.
Grant his breaths a breath of fidelity, and bestow upon this poor servant a spiritual sovereignty greater than the worldly dominion that once belonged to King Faridun.
Sufi and Mystical Meaning – Comments on the Poet’s Verses
Here the poet addresses an “open letter” to the Prophetic spirit. He complains about the corruption of the time and the control of the “plunderers” over the necks of the people.
He asks the Prophet ﷺ to “move” creation with his spirit in order to purify the pulpits and thrones that the hypocrites have defiled.
This passage shows that the “naʿt” (praise) for the poet is not merely praise of the past; it is a request for spiritual help in the present.
The poet relies here on his well-known principle: “The spirit is the king of the human body.” When he says “We are all body – come and be the soul for us,” he means that humanity without following the Prophetic light is nothing but “dead bodies” or “ants” that have no universal vision.
The “heart” of the army in the last verse represents the “heart of the knower” that must be the seat of the Truth, while the false “banner” is worldly power that is far from real meaning.
Sovereignty of the spirit: The poet sees the “heart” as the treasury of secrets, and the Prophet ﷺ as the “Heart of hearts.”
Justice as the shadow of prophethood: Mysticism for the poet cannot be separated from justice. The “polluted” pulpit cannot carry the light of God. Cleaning it is the station of “emptying before filling.”
The station of “Solomon”: This refers to the station of “divine vicegerency.”;The Prophet (and after him the true knower) is the one who understands the language of the birds (the spirits) and rules the armies of ants (ordinary people) with mercy.
In his verses the poet says that religion has become “strange” in the hands of the hypocrites who plunder the land (through land grants) and introduce innovations into the sacred law.
He calls for a “new ascent” in which the Prophet ﷺ descends with his majesty to restore the “coin” and the “sermon” to their pure source.
He stresses that the human caravan is lost unless its only true leader (ﷺ) is the one who has full control.The poet calls upon the Prophet ﷺ with the tongue of one who seeks help.
The world has sunk into a long sleep after the absence of the Prophetic light for hundreds of years. He asks him to restore to the community the spirit of “Ali” in courage and “Umar” in justice.
He ends by pleading for himself (the poet Nizami) to receive a “spiritual kingdom” in which every worldly power (such as Faridun’s) is seen as a losing bargain compared with the honour of belonging to prophethood.
The poet relies here on the idea of “spiritual resurrection.” Israfil is not only for the Day of Judgment; he is a symbol of the spirit that breathes into the “lamps” of dead souls. His words “We have all fallen asleep” are an admission that human life without mystical knowledge is nothing but “imagination” or “deep sleep.”
As for giving “the kingdom of Faridun to the poor one,” it is the pride of “Sufi poverty,” where servitude to God turns into absolute mastery over the self.
The station of “awakening”: The poet sees the Prophet as the only one who is truly “awake” and who sees realities as they are. His role is to wake humanity from the “opium” of worldly matter.
The secret of “divine care”: In mysticism, “care” is the divine choice that comes before human effort. Without a single glance from the Prophet, the “Treasury of Secrets” does not open.
Splitting the moon (the circle): This is a symbol of the perfect spirit’s power to “break the normal course of things” and control the spheres (by the power of God).
The poet ends this praise by turning his poetry into “incense” with which he seeks acceptance. He sees that our humanity is nothing but “a handful of dust” that has no value unless it is touched by the Prophetic “breath of fidelity.”
This passage is a preparation for the following discourses, in which the poet draws “strength” from the Muhammadan spirit in order to begin the journey of reforming the human being.
Words for Learning
Burqa: Face veil
Zarda: A chestnut horse (symbol of day)
Shabdiz: A black horse (the legendary horse of Khosrow, symbol of night)
Iqtaa: Land grants from the sultan to princes
Shahneh: Chief of police or highwayman
Qalb: Army headquarters where the commander is located
Madani Burqa: A woman who wears a niqab in Medina (referring to Medina) Al-Munawwarah)
Makki Niqab: One who wears the niqab of Mecca (referring to Mecca)
Sayeh-Nishin: One who isolates himself, hiding in the shadows
Chand Bud Aftab: How long will the sun (your radiant face) remain veiled? Burd: A striped cloak (the Yemeni burd)
Kam Zadeh: The afflicted or harmed one
Sarafil: Israfil (the angel of the trumpet on the Day of Resurrection, the one who blows the trumpet)
Dastgir: The helper or the one who takes by the hand
Wakhawast: The demand or the protest
Gadayi: Poverty and begging (a metaphor for neediness before God)
Arabic Translation
فِي هَذَا الْمَقْطَعِ، يَتَجَلَّى نِظَامِي كَنْجَوِي لَيْسَ فَقَطْ كَشَاعِرٍ صُوفِيٍّ، بَلْ كَـ “مُصْلِحٍ إجْتِمَاعِيٍّ” يَسْتَنْجِدُ بِالرُّوحِ النَّبَوِيَّةِ لِتَطْهِيرِ الْعَالَمِ مِنَ الظُّلْمِ وَالنِّفَاقِ، مُسْتَخْدِماً لُغَتَهُ الْمُعَقَّدَةَ الَّتِي تَمْزُجُ بَيْنَ الرَّمْزِيَّةِ الْفَلْسَفِيَّةِ وَالنَّقْدِ السِّيَاسِيِّ لِلْعَصْرِ
يَا مَنْ تَتَلَفَّعُ بِبُرْقُعِ الْمَدِينَةِ وَتَتَنَقَّبُ بِنِقَابِ مَكَّةَ (أنتَ نور مكة والمدينة المتواري عن الإنظارِ)؛ إِلَى مَتَى تَبْقَى شَمْسُ حَقِيقَتِكَ مُتَوَارِيَةً فِي الظِلِّ عن العَاشَقين لنوركَ؟
فإِنْ كُنْتَ قَمَراً (أنتَ القمر فعلياً)، فَائْتِنَا بِشُعَاعٍ محبةٍ مِنْ نوركَ، وَإِنْ كُنْتَ زَهْرَةً فائقة الجَمالِ (وأنتَ كذلك فِعلياً)، فَهَبْ لَنَا نَفْحَةً مِنْ عِطْرِ رِيَاضِكَ
فقَدْ بَلَغَتِ الْأَرْوَاحُ التَّرَاقِيَ إنْتِظَاراً لَكَ، فَيَا مَنْ إِلَيْهِ الْمُشْتَكَى، أَغِثِ الْمُسْتَغِيثِينَ بِفَيْضِ مَدَدِكَ
فأَسْرِجْ خَيْلَ هِدَايَتِكَ نَحْوَ بِلَادِ الْعَجَمِ وَلَا تَقْتَصِرْ عَلَى الْعَرَبِ فَقط؛ فَهَذَه خِيول الليلِ والنهارِ (أَصْهَبُ النَّهَارِ وَأَدْهَمُ اللَّيْلِ) رَهْنُ إِشَارَتِكَ
وزَيِّنْ مَمْلَكَةَ الْوُجُودِ وَجَدِّدْ شَبَابَ الْعَالَمِ، وَأمْلَأِ الدَّارَيْنِ بِصَدَى ذِكْرِكَ وَجَلَالِ رِسَالَتِكَ
وأضْرِبْ سِكَّةَ السِّيَادَةِ بِاسْمِكَ، لِيَكُفَّ الْأُمَرَاءُ عَنْ غَيِّهِمْ، وَأعْتَلِ مَنْبَرَ الْبَيَانِ لِيَلْزَمَ الْخُطَبَاءُ الصَّمْتَ أَمَامَ حِكْمَتِكَ
فقَدْ أَوْدَعَ تُرَابُ أَعْتَابِكَ عِطْرَ الْوَلَايَةِ فِي هَذِهِ الْبِلَادِ، لَكِنَّ رِيَاحَ النِّفَاقِ هَبَّتْ وَأسْتَلَبَتْ ذَاكَ الشَّذَا الطَّاهر
فإنْتَزِعْ عَرْشَ الْخِلَافَةِ مِنْ أَيْدِي الْغَافِلِينَ الْمُتْرَفِينَ، وَطَهِّرْ هَذَا الْمَنْبَرَ مِنْ دَنَسِ الْمُلَوَّثِينَ، الَّذِينَ أعْتَلَوْهُ بِغَيْرِ حَقٍّ
فإِنَّهُمْ كَسُكَّانِ بِيُوتِ الْغِيلَانِ؛ فَأَخْلِ الدِّيَارَ مِنْهُمْ، وَأَلْقِ بِهِمْ فِي مَطَامِيرِ الْعَدَمِ، لِيَتَلَاشَى أَثَرُهُمْ
وقَلِّلْ أُجُورَ هَؤُلَاءِ الَّذِينَ يَأْكُلُونَ السُّحْتَ، وَأسْتَرِدَّ الْإِقْطَاعَاتِ الَّتِي إسْتَوْلَى عَلَيْهَا هَؤُلَاءِ النَّهَّابُونَ
فنَحْنُ لَيْسَ لَنَا إِلَّا ظَاهِرُ الْأَجْسَادِ، فَتَعَالَ لِتَكُونَ أَنْتَ الرُّوحَ الْمُحَرِّكَةَ لَنَا؛ وَنَحْنُ مَحْضُ نَمْلٍ ضَعِيفٍ، فَكُنْ أَنْتَ سُلَيْمَانَ عَصْرِنَا
فقَدْ أَحْدَثُوا ثُغْرَةً فِي جِدَارِ الدِّينِ مِنْ جَانِبٍ، وَنَصَبُوا الْكَمَائِنَ لِلْحَقِّ مِنْ جَوَانِبَ أُخْرَى
فإِذَا كُنْتَ أَنْتَ الْحَارِسَ وَالْمُؤَمِّنَ لِلطَّرِيقِ (طريق الإسلام الصحيح، والبقية فرضاً يأتمروا بهدايتكَ لهم للإسلامِ)، فَلِمَاذَا تُرِكَتِ الْقَافِلَةُ وَحِيدَةً؟ وَإِذَا كُنْتَ أَنْتَ قَلْبَ الْجَيْشِ وَمَرْكَزَهُ، فَلِمَاذَا يُرَفْرِفُ لِوَاءُ السُّلْطَةِ فِي أَيْدِي غَيْرِكَ؟
فِي هَذَا الْجُزْءِ الْمُتَمِّمِ، يَبْلُغُ الشاعر ذِرْوَةَ الِاسْتِغَاثَةِ الرُّوحِيَّةِ، حَيْثُ يَسْتَحْضِرُ هَيْبَةَ الصَّحَابَةِ (عَلِيٍّ وَعُمَرَ) لِإِصْلَاحِ فَسَادِ الزَّمَانِ، وَيُنَادِي الرُّوحَ النَّبَوِيَّةَ لِتَسْتَيْقِظَ فِي قُلُوبِ الْغَافِلِينَ بَعْدَ مُرُورِ مِئَاتِ السِّنِينَ عَلَى الْبَعْثَةِ
وأبْعَثْ لَنَا مَنْ يَحْمِلُ شَجَاعَةَ عَلِيٍّ (الخليفة الراشد الرابع) فِي مَيَادِينِ الْحَقِّ، أَوْ مَنْ يَمْلِكُ صَلَابَةَ عُمَرَ (الخليفة الراشد الثاني) لِيَقْطَعَ طَرِيقَ الشَّيْطَانِ عَنْ نُفُوسِنَا
وأَسْدِلْ سِتْرَ اللَّيْلِ عَلَى قَمَرٍ (كقَمر اليَمن/كِنَايَةً عَنِ الْجَمَالِ النَّبَوِيِّ)، ثُمَّ طُلَ بِوجهكَ (كأنه الْبَدْرِ) مِنْ تَحْتِ ستار الْبُرْدِ الْيَمَانِيِّ (رِدَائِكَ الشَّرِيفِ)، لِيُضِيءَ ظُلُمَاتِنَا
وكُنْ عوناً لنا بِحِزَامِ الْعَزْمِ مَعَ صَفْوَةِ من أَصْحَابِكَ، فإِلَى مَتَى تَتْرُكُ هَذَا الْعَالَمَ الْمَنْكُوبَ يَعِيشُ فِي نَقْصِهِ وَحِرْمَانِهِ؟
فقَدْ مَضَتْ خَمْسُمِائَةٍ وَسَبْعُونَ سَنَةً (مِنْ عَهْدِ الْبَعْثَةِ النبوية لغاية كتابة الشاعر لكتابهِ مَخزن الأسرار، ولد الشاعر سنة 530 او 540 هجرية) وَالْعَالَمُ فِي سُبَاتٍ؛ فَاسْتَعْجِلِ الْحُضُورَ إِلَى مَجْلِسِ الْوُجُودِ فَالنَّهَارُ قَدْ أَشْرَفَ عَلَى الإنْتِهَاءِ
فقُمْ وَمُرْ إِسْرَافِيلَ أَنْ يَنْفُخَ بِصُورهِ، ويبعث رُوحَ الْحَيَاةِ فِي قَنَادِيلِ قُلُوبِنَا الْمَنْطَفِئَةِ
وكُنْ أَنْتَ جَلِيسَ حُجُبِ الْغَيْبِ وَمَخْزَنَ الْأَسْرَارِ؛ فَنَحْنُ جَمِيعاً غَارِقُونَ فِي نَوْمِ الْغَفْلَةِ، وَوَحْدَكَ أَنْتَ الْمُسْتَيْقِظُ لِلْحَقِّ وحده
ومِنْ شُرُورِ هَذِهِ الدُّنْيَا الْمُعَرَّضَةِ لِلْآفَاتِ، مُدَ يَدَكَ الشَّرِيفَةَ وَخُذْ بِأَيْدِينَا جَمِيعاً فَقَدْ نَدَر الْمُعِينُ لنا
فكُلُّ مَا تَرْتَضِيهِ أنتَ، فَهو مَحْضَ حَقِّ، وَلَيْسَ لِأَحَدٍ أَنْ يُنَازِعَكَ أَوْ يَرَدَّ رِضاكَ
وإِنْ أَنْتَ نَظَرْتَ إِلَيْنَا بِعَيْنِ الْعِنَايَةِ، لكَفَيْتَنَا كُلَّ كُرُوبِنَا وَقَضَيْتَ لَنَا جَمِيعَ حَاجَاتِنَا
فأَشِرْ بِإِصْبَعِكَ الشَّرِيفَةِ لِتَشُقَّ الْقَمَرَ من جديد، لِيَعْلَمَ الْكَوْنُ أَنَّ كُلَّ مَوْجُودٍ مَمْنُوحٌ لَكَ وَخَاضِعٌ لِأَمْرِكَ
فمَنْ ذَا الَّذِي يَمْلِكُ التَّصَرُّفَ دَونكَ، حِينَما (بشَفَاعَتِكَ) يَغفر ألله ذُنُوبِ هَذِهِ الْحَفْنَةِ مِنَ الْغُبَارِ (الْبَشَرِيَّةِ)؟
فيَكْفِي أَنْ تَرْفَعَ حِجَاباً وَاحِداً مِنْ أَنْوَارِكَ، لِتَخْلَعَ الدَّارَانِ ثَوْبَ الْوُجُودِ، وَتَفْنَى فِي حُسن بهاءكَ
وإِنَّ عقل عَبْدِكَ نِظَامِي الَّذِي يَنْشُدُ أَخْبَارَكَ، لَا يَحْيَا قَلْبُهُ إِلَّا بِاسْتِنْشَاقِ عِطْرِ نُبُوَّتِكَ الْفَائِحِ في هذهِ الدُنيا
فهَبْ لِأَنْفَاسِهِ نَفْحَةً مِنْ الْوَفَاءِ، وَتَفَضَّلْ عَلَى هَذَا العَبد الْفَقِيرِ بِسُلْطَانٍ رُوحِيٍّ، يَفُوقُ ما كان للْمَلِكِ فَرِيدُونَ من سُلطانِ
الْمَعْنَى الصوفي والعرفاني وتعليقات حول أبيات الشاعر
يُوَجِّهُ الشاعر هُنَا “رِسَالَةً مَفْتُوحَةً” إِلَى الرُّوحِ النَّبَوِيَّةِ؛ يَشْكُو فِيهَا فَسَادَ الزَّمَانِ وَتَسَلُّطَ “غَارِتْگرَنْد” (النَّهَّابِينَ) عَلَى رِقَابِ النَّاسِ، و يَطْلُبُ مِنَ النَّبِيِّ ﷺ أَنْ “يَزِفَّ” الْخَلْقَ بِرُوحِهِ لِتَطْهِيرِ الْمَنَابِرِ وَالْعُرُوشِ الَّتِي دَنَّسَهَا الْمُنَافِقُونَ، و هَذَا الْمَقْطَعُ يُبَيِّنُ أَنَّ “النَّعْتَ” عِنْدَ الشاعر لَيْسَ مَدْحاً لِلْمَاضِي، بَلْ هُوَ طَلَبٌ لِلْمَدَدِ فِي الْحَاضِرِ
ويَرْتَكِزُ الشاعر هُنَا عَلَى قَاعِدَتِهِ الْمَشْهُورَةِ: “الرُّوحُ هِيَ مَلِكُ بَدَنِ الإِنْسَانِ”، و عِنْدَمَا يَقُولُ “مَا هَمِه جِسْمِيم بِيَا جَان تُو بَاش”، فَهُوَ يُشِيرُ إِلَى أَنَّ الْبَشَرِيَّةَ بِلَا اِتِّبَاعِ النُّورِ النَّبَوِيِّ هِيَ مَحْضُ “أَجْسَادٍ” مَيِّتَةٍ أَوْ “نَمْلٍ” لَا يَمْلِكُ رُؤْيَةً كَوْنِيَّةً، و “قَلْبُ” الْجَيْشِ فِي الْبَيْتِ الْأَخِيرِ يُمَثِّلُ “قَلْبَ الْعَارِفِ” الَّذِي يَجِبُ أَنْ يَكُونَ مَقَرّاً لِلْحَقِيقَةِ، بَيْنَمَا “الْعَلَمُ” الزَّائِفُ هُوَ السُّلْطَةُ الدُّنْيَوِيَّةُ الْبَعِيدَةُ عَنِ الْمَعْنَى
سِيَادَةُ الرُّوحِ: يَرَى الشاعر أَنَّ “الْقَلْبَ” هُوَ مَخْزَنُ الْأَسْرَارِ، وَأَنَّ النَّبِيَّ ﷺ هُوَ “قَلْبُ الْقُلُوبِ”
الْعَدَالَةُ كَظِلٍّ لِلنُّبُوَّةِ: لَا يَنْفَصِلُ الْعِرْفَانُ عِنْدَ الشاعر عَنِ الْعَدْلِ؛ فَالْمَنْبَرُ “الْمُلَوَّثُ” (آلُودِگان) لَا يُمْكِنُ أَنْ يَنْقُلَ نُورَ اللهِ، وَتَطْهِيرُهُ بِالْـ “غُسْلِ” هُوَ مَقَامُ “التَّخْلِيَةِ قَبْلَ التَّحْلِيَةِ”
مَقَامُ “سُلَيْمَان”: إِشَارَةٌ لِمَقَامِ “الْخِلافَةِ الإِلَهِيَّةِ”؛ حَيْثُ يَكُونُ النَّبِيُّ (وَمِنْ بَعْدِهِ الْعَارِفُ) هُوَ الَّذِي يَعْرِفُ مَنْطِقَ الطَّيْرِ (الْأَرْوَاحِ) وَيَسُوسُ جُيُوشَ النَّمْلِ (الْعَامَّةِ) بِرَحْمَةٍ
الشاعر يقول في أبياتهِ، أَنَّ الدِّينَ قَدْ صَارَ “غَرِيباً” فِي أَيْدِي الْمُنَافِقِينَ الَّذِينَ يَنْهَبُونَ الْأَرْضَ (اِقْطَاع) وَيُحْدِثُونَ فِي الشَّرِيعَةِ، و هُوَ يَدْعُو لِـ “مِعْرَاجٍ جَدِيدٍ” يَنْزِلُ فِيهِ النَّبِيُّ ﷺ بِهَيْبَتِهِ لِيُعِيدَ “السِّكَّةَ” وَ”الْخُطْبَةَ” إِلَى مَنْبَعِهِمَا الصَّافِي، مُؤَكِّداً أَنَّ الْقَافِلَةَ الْبَشَرِيَّةَ ضَائِعَةٌ مَا لَمْ يَكُنْ قائدها ( ﷺ) هُوَ الْمُتَصَرِّفَ الاوحد
يُنَادِي الشاعر النَّبِيَّ ﷺ بِلِسَانِ “الْمُسْتَغِيثِ”؛ فَالْعَالَمُ قَدْ غَرِقَ فِي نَوْمٍ طَوِيلٍ بَعْدَ غِيَابِ النُّورِ النَّبَوِيِّ بِمِئَاتِ السِّنِينَ، و يَطْلُبُ مِنْهُ أَنْ يُعِيدَ لِلْأُمَّةِ رُوحَ “عَلِيٍّ” فِي الشَّجَاعَةِ وَ”عُمَرَ” فِي الْعَدْلِ، وَيَخْتِمُ بِالتَّضَرُّعِ لِنَفْسِهِ (الشاعر نِظَامِي) أَنْ يَنَالَ “مُلْكاً رُوحِيّاً” يَعْتَبِرُ فِيهِ كُلَّ سُلْطَانٍ دُنْيَوِيٍّ (كَفَرِيدُون) صَفْقَةً خَاسِرَةً أَمَامَ شَرَفِ الِانْتِسَابِ لِلنُّبُوَّةِ
ويَرْتَكِزُ الشاعر هُنَا عَلَى فِكْرَةِ “الْبَعْثِ الرُّوحِيِّ”؛ فَإِسْرَافِيلُ لَيْسَ فَقَطْ لِيَوْمِ الْقِيَامَةِ، بَلْ هُوَ رَمْزٌ لِلرُّوحِ الَّتِي تَنْفُخُ فِي “قَنَادِيلِ” الْأَرْوَاحِ الْمَيِّتَةِ، قَوْلُهُ “مَا هَمِه خُفْتِيم” هُوَ إعْتِرَافٌ بِأَنَّ حَيَاةَ الْبَشَرِ بِلَا عِرْفَانٍ هِيَ مَحْضُ “خَيَالٍ” أَوْ “نَوْمٍ عميق”، و أَمَّا “مُلْكُ فَرِيدُون” لِلْفَقِيرِ فَهِيَ مَفْخَرَةُ “الْفَقْرِ الصُّوفِيِّ”؛ حَيْثُ تَتَحَوَّلُ الْعُبُودِيَّةُ لِلَّهِ إِلَى سِيَادَةٍ مُطْلَقَةٍ عَلَى النَّفْسِ
مَقَامُ “بِيْدَارِى” (الإسْتِيـقَاظ): يَرَى الشاعر أَنَّ النَّبِيَّ هُوَ “الْمُسْتَيْقِظُ” الْأَوْحَدُ الَّذِي يَرَى الْحَقَائِقَ كَمَا هِيَ، وَأَنَّ دَوْرَهُ هُوَ إِيـقَاظُ الْبَشَرِيَّةِ مِنْ “أَفْيُونِ” الْمَادَّةِ الدنيوية
سِرُّ “الْعِنَايَةِ”: فِي الْعِرْفَانِ، “الْعِنَايَةُ” هِيَ الإخْتِيَارُ الْإِلَهِيُّ الَّذِي يَسْبِقُ الْجُهْدَ الْبَشَرِيَّ؛ فَبِدُونِ نَظْرَةٍ وَاحِدَةٍ مِنَ النَّبِيِّ لَا يَنْفَتِحُ “مَخْزَنُ الْأَسْرَارِ”
شَقُّ الْقَمَرِ (دَايِرِه): هُوَ رَمْزٌ لِقُدْرَةِ الرُّوحِ الْكَامِلَةِ عَلَى “خَرْقِ الْعَادَاتِ” وَالْتَحَكُّمِ فِي الْأَفْلَاكِ (بِقدرة ألله)
ويَخْتِمُ الشاعر هَذَا النَّعْتَ بِتَحْوِيلِ شِعْرِهِ إِلَى “بَخُورٍ” يَطْلُبُ بِهِ الْقَبُولَ، و هُوَ يَرَى أَنَّ بَشَرِيَّتَنَا لَيْسَتْ إِلَّا “مُشْتِى غُبَار” (حَفْنَةَ تُرَابٍ) لَا قِيمَةَ لَهَا إِلَّا إِذَا مَسَّهَا “نَفَسُ الْوَفَاءِ” النَّبَوِيُّ، و هَذَا الْمَقْطَعُ هُوَ تَمْهِيدٌ لِلْمَقَالَاتِ؛ حَيْثُ يَسْتَمِدُّ الشَّاعِرُ “الْقُوَّةَ” مِنَ الرُّوحِ الْمُحَمَّدِيَّةِ لِيَبْدَأَ رِحْلَةَ إِصْلَاحِ الْإِنْسَانِ
كَلِمَاتٌ لِلتَّعَلُّمِ
بُرْقِع: خِمَارُ الْوَجْهِ
زَرْدِه: الْفَرَسُ الْأَصْهَبُ (رَمْزُ النَّهَارِ)
شَبْدِيز: الْفَرَسُ الْأَسْوَدُ (خَيْلُ خُسْرَو الأُسْطُورِيُّ، رَمْزُ اللَّيْلِ)
اِقْطَاع: مَنْحُ الْأَرَاضِي مِنَ السُّلْطَانِ لِلْأُمَرَاءِ
شحْنِه: رَئِيسُ الشُّرْطَةِ أَوْ حَامِي الطَّرِيقِ
قَلْب: مَرْكَزُ الْجَيْشِ حَيْثُ يُوجَدُ الْقَائِدُ
مدنی بُرقع: من ترتدي نقاب المدينة (نسبةً إلى المدينة المنورة)
مکی نقاب:من ترتدي نقاب مكة (نسبةً إلى مكة)
سایهنشین:من ينعزل، مختبئ في الظل
چند بود آفتاب: إلى متى ستظل الشمس (وجهك المشرق) محجوبة؟
بُرْد: رِدَاءٌ مُخَطَّطٌ (الْبُرْدُ الْيَمَانِيُّ)
كَم زَدِه: الْمَنْكُوبُ أَوِ الْمُتَضَرِّرُ
سَرَافِيل: إِسْرَافِيلُ (مَلَكُ النَّفْخِ يوم القيامة، نافخ الصُوْر)
دَسْتْگير: الْمُغِيثُ أَوْ مَنْ يَأْخُذُ بِالْيَدِ
وَاخُوَاست: الْمُطَالَبَةُ أَوِ الإحْتِجَاجُ
گدَايِي: الْفَقْرُ وَالِاسْتِجْدَاءُ (كِنَايَةٌ عَنِ الِافْتِقَارِ إِلَى اللهِ)
Persian Text
ای مدنی بُرقِع و مَکی نقاب
سایهنشین چند بوَد آفتاب
گر مهی از مهر تو مویی بیار
ور گلی از باغ تو بویی بیار
منتظران را بهلب آمد نفس
ای ز تو فریاد، بهفریاد رس
سوی عجم ران، منشین در عرب
زرده روز اینک و شبدیز شب
ملک برآرای و جهان تازه کن
هردو جهان را پُر از آوازه کن
سکه تو زن، تا اُمرا کم زنند
خطبه تو کن تا خطبا دم زنند
خاک تو بویی به ولایت سپرد
باد نفاق آمد و آن بوی برد
باز کش این مسند از آسودگان
غسل ده این منبر از آلودگان
خانه غولند بپردازشان
در غله دان عدم اندازشان
کم کن اجری که زیادت خورند
خاص کن اقطاع که غارتگرند
ما همه جسمیم بیا جان تو باش
ما همه موریم سلیمان تو باش
از طرفی رخنه دین میکنند
وز دگر اطراف کمین میکنند
شحنه تویی، قافله تنها چراست؟
قلب تو داری علَم آنجا چراست؟ْ
یا علیی در صف میدان فرست
یا عمری در ره شیطان فرست
شب به سر ماه یمانی درآر
سر چو مه از برد یمانی برآر
با دو سه در بند کمربند باش
کم زن این کم زده چند باش
پانصد و هفتاد بس ایام خواب
روز بلندست به مجلس شتاب
خیز و بفرمای سرافیل را
باد دمیدن دو سه قندیل را
خلوتی پرده اسرار شو
ما همه خفتیم تو بیدار شو
ز آفت این خانهٔ آفتپذیر
دست برآور همه را دست گیر
هر چه رضای تو به جز راست نیست
با تو کسی را سر واخواست نیست
گر نظر از راه عنایت کنی
جمله مهمات کفایت کنی
دایره بنمای به انگشت دست
تا به تو بخشیده شود هر چه هست
با تو تصرف که کند وقت کار؟
از پی آمرزش مُشتی غبار
از تو یکی پرده برانداختن
وز دو جهان خرقه درانداختن
مغز نظامی که خبرجوی تست
زندهدل از غالیه بوی تست
از نفسش بوی وفایی ببخش
ملک فریدون به گدایی ببخش
