English Translation
In these verses, Nizami appears as a cosmic painter who uses the stars and the heavens as tools to describe the greatest spiritual journey. Matter turns into meaning, and the body becomes lighter than the heart.
In the middle of one night, the Sultan of Light (the Prophet ﷺ) lit his torch, which illuminated the entire universe, announcing the start of the luminous journey (the Mi‘raj).
The nine heavens made a litter for his procession from their own eyes, and Venus and the Moon stood as torch-bearers before him.
He left behind in the sanctuary of creation all material limits: the seven regions, the four elements, and the six directions, so that he could pass beyond nature.
Day said farewell to his footsteps out of respect, and night entered a state of spiritual listening and rejoiced at the greatness of his arrival.
Heavy sleep covered the eyes of the outsiders (those veiled from true knowledge), while he set off lightly and swiftly after turning aside the reins of sleep and going beyond it.
The bird of his heart flew toward the eternal resting place, piercing the cage of the body in this world that is nothing but a trap.
The birds (the angels) cast down their wings, and the sphere threw off its robe in humility before him.His divine bird gained wings, and his body became lighter and more delicate than the beating of the heart itself.
With every step the Prophet ﷺ took on his journey, the distances themselves raced forward to receive the blessing of the touch of his foot.
When the eyes of both worlds looked upon him, all creatures lowered their heads in prostration in the mihrab of his majesty.The station of his foot became hundreds of stages higher than it had been at the beginning.
His steed (Rakhsh / the Buraq) made the highest heavens into a simple manger, and on the covering of its saddle rested the shoulders of all beings.
The sea of the earth became a mine, and he was the unique pearl in it; so the sky seized him to make him the crown of its head.
On that night fragrant with amber, the constellation of the Bull (Taurus) of the sky took the jewel of the night from the bull (Taurus) of the earth, announcing the transfer of light from earth to heaven.
On that journey he received a crown from the constellation of Cancer and a belt from Gemini as joyful gifts for his coming.
He turned the flowers (spikes) of the sky into fresh sweet herbs, and cast the constellation of Virgo under the feet of Leo.
So that they might know the true worth of that blessed night, Venus and the constellation of Libra stood ready to weigh its greatness with the scales of the Kingdom.
The weights of the constellation of Libra fell prostrate before him, because the noble rank of the Prophet was greater than any cosmic measure could contain.
He poured the pure nectar of his fragrant breath (like mint) over the tail of the heavenly Scorpio, turning its poison into honey by the mere fact of his passing.
When he released the arrow of his speech, which was sweeter than sugar, the poison fled even from Capricorn, and it became a pure being.
Joseph of the constellation of Aquarius became like the shining sun, and Jonah who was in the belly of the fish became like a bucket overflowing with water and life (symbols of the constellations and the stories of the prophets).
When the Prophet reached the constellation of Aries, the throne of the Pleiades settled in reverence, and it was as if armies of flowers pitched their tents in the plain of the Kingdom.
From the scents of the flowers of that lofty garden, the inhabited quarter of the earth put on the colours of spiritual spring.
He learned the fine points of courtesy from the seven heavens, gently apologising to the earlier prophets for the speed of his steps that had passed beyond all their stations.
His footsteps tore the veils of the stars, and the shoulders of the angels raced to carry his victorious banner.
The navel of the night was filled with the musk that rose from his lips, and the hooves of his Buraq cast the remains of the crescent moon behind them as if it were only a simple ornament of the journey to heaven.
In that darkness, by divine favour, the flashing lightning itself became the measure of the speed of the blessed hooves of his Buraq.
That falcon set off, clothed in the gentleness of a dove, with the agility of a partridge, walking with the calm of a wild turtledove, and with the majesty of the legendary Huma bird.
The Lote-tree of the Utmost Boundary (the tree at the limit of knowledge) became nothing more than the front of his shirt, and the Glorious Throne clung to the edges of his robe seeking blessing.
What a wonderful day it was when night turned into light, and what a splendid spring it was when the rose became a tall cypress!
From those holy meadows full of roses and narcissus, his two narcissus-like eyes were darkened with the collyrium of “the eye did not swerve”; so they looked only at the Truth alone (referring to the verse: “The eye did not swerve, nor did it go beyond”).
The angels passed him from hand to hand like a precious flower, from above the turquoise carpet of the sky, until he reached the foot of the highest Throne.
At that limit, the companions of the journey (the angels) threw down all the equipment they carried, their feathers fell, and their wings were broken, unable to go any further.
The Prophet ﷺ stood in a state of wonder (like a stranger who has lost the way), knocking alone at the ring of the door of that eternal threshold of the Creator, Glory be to Him.
Those angels (the dwellers behind the veils) who used to guard the door of the Creator, left the Prophet’s litter to go forward alone; for no one is allowed to pass that limit except him.
So the Prophet took a path in which there was no companion. Every single step of his entered a new world that the previous step knew nothing about, because of the extreme height of the ascent.
Everything except the Prophet stopped at the door of that secret. Every being even separated from its own material composition and remained astonished before the greatness.
His step became a crown upon the head of existence, and it was as if the Throne in all its majesty was in need of the presence of that luminous table (the presence of the Prophet).
When the pen of abstraction erased all material forms, he raised the banner of nearness from beneath the sleeves of the hidden Throne.
While the body of the universe was breathing with the spirit, the Master of the spirit ﷺ was covering the distances with his refined body that had become pure light.
When the limits of the Throne ended and he reached the utmost boundary, matter completely disappeared, and the journey became spirit within spirit, and heart in the presence of the Heart.
The body hurried toward the original mine of the jewel (the Source), and the eye entered a state that no human imagination can grasp.
The eye that seeks the eternal light cannot bow down to images of fantasy or passing illusions.
Eternity met his arrival, and the veil of creation was lifted so that the Truth remained with the Truth without any intermediary.
Because the path had gone beyond every known end, he brought his head out of the collar of nature (the limits of the elements and matter) to enter the world of absolute meaning.
Through the height of his insight, his resolve settled in the station of “two bow-lengths or nearer,” where place ends and no-place begins.
Divine jealousy embraced him from one side, and mystical wonder held his reins from the other side in the noble station of bewilderment.
The hand of union stretched out to drop the veil from the door of the sacred palace of Majesty, out of reverence for his rank.
The feet of coming and going stopped, and the whole spirit became an eye gazing at the greatest vision.
He went forward, yet without the tiredness of material feet; he moved, yet without needing any place to contain him; for he was in the presence of the One who is free from place.
When his speech became completely free of any trace of “I,” and he was fully stripped of his self, his speech received the honour of the acceptance of the greeting (Salam) from the Most High Essence.
He beheld the eternal verse of Light that never fades, with a pure eye free from the impurities of imagination and illusion.
His vision of the Truth, the Most High, was free from accident and substance (matter); because his station ﷺ was beyond all substances and appearances.
The Prophet ﷺ saw God openly, in that absolute station which the Truth is pleased to grant His prophet; for God can be seen by those whom He chooses from among His creation.
This vision should not be hidden from true insight. Blindness be upon anyone who denies that the vision took place with the physical eye (the poet calls down blindness on every person who denies that the Prophet saw God directly during his journey to the highest heaven).
The Prophet did not see his Lord with any eye other than the one we know; he saw Him with this very eye of the head, the pure eye of certainty.
The vision of that Kingdom was not bound to place, and the travelling of that path was not subject to the measures of time.
Whoever was granted the honor of looking behind those veils found the way through the direction of no-direction (the absence of all directions); where there is neither north nor south nor any other direction.
He is God, the Existing One who is not limited by any space and does not settle in any place. Anyone who does not have this transcendence is not God anymore.
To deny His existence is pure unbelief — so beware of doing it. To confine Him to material directions is absolute ignorance — so beware of falling into that trap.
The Prophet ﷺ tasted the wine of union that the Truth mixed with His own hand, and He poured a remnant of that draught into our clay (our material creation) so that we might become people of longing (the spirit — “I breathed into him of My spirit”; indeed the human spirit is an extension of God’s spirit, and our spirits yearn for the Spirit of God).
The gentleness of Eternity became the companion of his breath, and the mercy of God treated him with tenderness, while he was the beautiful, cherished one in the presence of Holiness.
He adorned his lips with a smile sweeter than sugar, and in that moment of nearness to the Creator he did not forget his community (the community of Muhammad). Instead he prayed for all of them and asked the Creator for intercession on their behalf.
His resolve became rich with the treasures of the Unseen, and every purpose he had aimed for was fulfilled.
He returned strengthened and firm of back from that eternal Throne, so that with that power he could face this world
He came back from that journey of love carried on the wing of need for God. He had gone and returned in a single breath, in which time and place vanished for a moment.
O you whose speech is the sacred seal upon our tongues, and whose prophetic fragrance is the antidote for our spirits, the one in which we revive our breaths!
O Lord, complete for us the circle of generosity and kindness, and place the eloquent conclusion of the words in the care of Your servant Nizami.
Mystical and Sufi Meanings
Nizami describes the beginning of the Mi‘raj as a royal procession in which the heavens become servants and torch-bearers. He shows how the Prophet ﷺ left behind the four limits of space and the limits of time in order to reach absolute peace.
The poet presents the idea of the “lightness of the spirit”: the body became lighter than the heart. This means that matter was purified and refined so that it could match the speed and purity of the spirit. It also points to the station of “annihilation from others” — those who slept saw nothing, while the one whose heart woke up reached the highest limit.
Here the poet bases his ideas on the theory of the “Perfect Human.” The Prophet ﷺ is the unique pearl for which the mine of the whole universe was created. The image of the bird leaving its cage expresses freedom from the world of the senses into the holy world. The constellations (Cancer, Gemini, Leo) offering gifts means that destiny and the heavens that normally control human beings became completely subject to the will of the one who was ascending.
The Mi‘raj was a revolution against matter. The Prophet ﷺ did not ride the Buraq only to cover distances; he rode it to fold the self and reach the Truth. The poet turns poetry itself into a scale that weighs the greatness of that night. He confirms that the one whose heart became pure flew, while the one whose heedlessness was heavy slept with the outsiders.
The poet shows the Prophet’s journey through the constellations of the sky (Libra, Scorpio, Aries, Capricorn, Aquarius, Pisces). He paints how every heavenly power submitted to him. The important moment comes when the wings of the angels fall because they reached the end of their power, leaving the Prophet alone in front of the door.
Nizami mixes the science of astronomy with spiritual knowledge. The constellations become stages of the spirit’s maturity. His words about the “collyrium of ‘the eye did not swerve’” confirm that the Prophet saw his Lord with the physical eye (the Ash‘ari belief that Nizami followed). The “bewilderment” in the final verses is the highest station of knowledge, where the traveller realises that God cannot be fully grasped, so he knocks on the door with the language of complete need.
Unity of witnessing: The poet sees that the Prophet’s eye became a mirror of the Truth. He saw only what God wanted him to see.
Going beyond the Lote Tree: In Sufi thought the Lote Tree of the Utmost Boundary is the limit of reason and knowledge. Nizami makes it only the front of the Prophet’s shirt. This means that the Prophet’s spirit contained all the worlds and became greater than them.
The station of strangeness: When the Perfect Human stands before the Divine Essence, he feels a special kind of strangeness because he is a created being facing a Creator who has no equal. This is the strangeness of love and majesty.
The Mi‘raj was a journey of purification. The Prophet left everything behind, even the angels whose wings broke before the majesty of that station. He was received “hand to hand” as if he were the trust of the earth given to the heaven. The greatest conclusion is that the highest rank of arrival is to stand knocking at the door after you have destroyed all your human plans.
The poet describes the moment of the Prophet’s solitude. The journey was no longer material, even by the standards of the angels. The section ends with the Prophet reaching the station of “Peace,” where movement stops and pure witnessing begins.
Nizami mixes “annihilation” and “subsistence.” When speech comes out completely free of the self, it means the Prophet annihilated his own attributes so that he could become a pure translator of the Truth. The “station without station” is an expression of “two bow-lengths or nearer,” where the dimensions of time and place disappear. The poet confirms that this vision happened with the physical eye chosen by the eternal Light.
The secret of jealousy and bewilderment: Divine jealousy protects the traveller from looking at anything other than the Beloved. Bewilderment removes ordinary reason so that he can see with the light of the heart.
The station of silence: In spiritual knowledge, the servant’s speech is only accepted when he speaks the Truth for the Truth, completely free of his own will.
Leaving nature: Nizami treats nature (the four elements) as a shirt that the Prophet takes off in order to put on the robe of the Kingdom.
The Mi‘raj was a purification of sight. The Prophet saw the reality that no imagination or fantasy can reach. The poet invites the reader to understand that arrival does not come through the effort of the body, but through the flight of the spirit. The divine “Peace” is the final goal of every request.
The poet describes the moment of meeting, where the Prophet saw God truly without any material veil, then returned to intercede for his community. The Mi‘raj ends with the Prophet’s return to this world to complete his mission, confirming that time and place were folded during that journey.
Nizami establishes the idea of transcendence beyond direction: God can be seen, yet He is not limited by space and does not occupy a place. The phrase about the remnant of the wine being poured into our clay is a gentle spiritual reference to the fact that every human being carries in his nature a breath of that prophetic union. This is the secret of the divine longing in our hearts.
Vision with the physical eye is the peak of perfection for the Perfect Human: his body becomes complete light with which he can see what ordinary eyes cannot see.
Between the Court and the Workshop (Our World): The Mi‘raj is not an escape from reality. It is a charging of the spirit from the Divine Court so that the earthly workshop can be changed. This is the role of the Prophet and of every true knower.
Sealing the speech: The poet sees the act of creating poetry itself as a kind of verbal Mi‘raj that draws its light from that prophetic seal.
The Prophet’s journey is the key to all treasures. The poet does not ask for fame; he asks that his poetry become the seal that preserves these secrets for future generations. The final lesson is that the Mercy of the Truth is what brought the Prophet back to us after the union, so that he could guide us toward the direction of no-direction.
Arabic Translation
فِي هَذِهِ الأَبْيَاتِ، يَتَجَلَّى نِظَامِي كَنَقَّاشٍ كَوْنِيٍّ يَسْتَخْدِمُ النُّجُومَ وَالأَفْلَاكَ كَأَدَوَاتٍ لِتَصْوِيرِ الرِّحْلَةِ الرُّوحِيَّةِ الْعُظْمَى، حَيْثُ تَتَحَوَّلُ الْمَادَّةُ إِلَى مَعْنًى، وَيُصْبِحُ الْجَسَدُ أَخَفَّ مِنَ الْقَلْبِ
فِي مُنْتَصَفِ أحدى الليالي، قَامَ سُلْطَانُ النور (النَّبِيُّ ﷺ) بِإِيقَادِ مَشْعَلِهِ الَّذِي أَضَاءَ الْكون بِأَسْرِهِ، مُؤْذِناً بِبَدْءِ الرِّحْلَةِ النُّورَانِيَّةِ (رحلة المِعراج)
فجَعَلَتِ الأَفْلَاكُ التِّسْعُ مِنْ أَنْظَارِهَا هَوْدَجاً لِمَوْكِبِهِ، وَأصْطَفَّ كَوْكَبُ الزُّهْرَةِ وَالْقَمَرُ كَحَامِلِي مَشَاعِلَ بَيْنَ يَدَيْهِ
فتَرَكَ خَلْفَهُ فِي حَرَمِ الْكَائِنَاتِ كُلَّ الْقُيُودِ الْمَادِّيَّةِ؛ الْأَقَالِيمَ السَّبْعَةَ، الْعَنَاصِرَ الْأَرْبَعَةَ، وَالْجِهَاتِ السِّتَّ؛ لِيَنْفُذَ إِلَى مَا وَرَاءَ الطَّبِيعَةِ
فوَدَّعَ النَّهَارُ خُطَاهُ إِجْلَالاً، وَدَخَلَ اللَّيْلُ فِي حَالَةِ سَمَاعٍ روحي وأطربَ لِعِظَمِ قُدُومِهِ
فغَشِيَ النَّوْمُ الثَّقِيلُ أَعْيُنَ الْأَغْيَارِ (الْمَحْجُوبِينَ عن المعرفةِ)، بَيْنَمَا انْطَلَقَ هُوَ رَشِيقاً خَفِيفاً بَعْدَ أَنْ لَوَى عِنَانَ النَّوْمِ وَتَجَاوَزَهُ
وطَارَ طَائِرُ قَلْبِهِ نَحْوَ مَقَرِّ الرَّاحَةِ الْأَبَدِيِّ، مُخْتَرِقاً قَفَصَ الْجَسَدِ (قَالِب الجَسد) فِي هَذِهِ الدُّنْيَا الَّتِي لَيْسَتْ إِلَّا مَصْيَدَةً
فطَرَحَ الطائر (الْمَلَائِكَةُ) أَجْنِحَتَهَ، وَخَلَعَ الْفَلَكُ خِرْقَتَهُ (ثَوْبَهُ) تَوَاضُعاً أَمَامه
فصَارَ طَائِرُهُ الْإِلَهِيُّ بأجْنِحَةٍ، وَ جَسَدُهُ صَارَ أَخَفَّ وَأَلْطَفَ مِنْ نَبْضِ الْقَلْبِ ذَاتِهِ
وكُلَّمَا خَطَا النَبُي ﷺ خُطْوَةً، في رِحلتهِ، سَارَعَتِ الْمَسَافَاتُ (الامِيَالُ نفسها) تَتَسَابَقُ لِتَنَالَ بَرَكَةَ مَلْمَسِ قَدَمِهِ
فلَمَّا شَخَصَتْ أَبْصَارُ الْعَالَمَيْنِ إِلَيْهِ، أَطْرَقَتِ الْخَلَائِقُ رُؤُوسَهَا سَاجِدَةً فِي مِحْرَابِ هَيْبَتِهِ
فأصبحَ لمَقَامُ قَدَمِهِ مَقاماً أعلى بِمِئَاتِ الْمَرَاحِلِ مِمَّا كَانَ عَلَيْهِ في بدايتهِ
وجَعَلَ جَوَادُهُ (رَخْش/بُرَاقُهُ) أَعْلَى السَّمَاوَاتِ مِذْوَداً بَسِيطاً، وَعَلى غِطَاءِ سَرْجِهِ أَكْتَافِ جَمِيعِ الْكَائِنَاتِ
فأصَبحَ بَحْرُ الْأَرْضِ مَنْجَماً، فكَانَ هُوَ الْجَوْهَرَةَ الْفَرِيدَةَ فِيهِ؛ فتلاقفتهُ السَّمَاءُ لِتَجْعَلَهُ تَاجاً لرأسها
وفِي تِلْكَ اللَّيْلَةِ العَطرة بِعطر العَنبرِ، أنْتَزَعَ بُرج السَّمَاءِ (بُرْجُ الثَّوْرِ) جَوْهَرَةَ اللَّيْلِ مِنْ بُرج الأَرْضِ؛ مُعلناً نَقل النُّورِ مِنَ الْأَرْضِ إِلَى السَّمَاءِ
وتَلَقَّى فِي رِحْلَتِهِ تِلْكَ تَاجاً مِنْ بُرْجِ السَّرَطَانِ، وَحِزَاماً مِنْ بُرْجِ الْجَوْزَاءِ كَهَدَايَا فرحاً بمقدمهِ
فحَوَّلَ أزهار (سنبل) السَّمَاءِ إِلَى رَيَاحِينِ نَضِرَةٍ، وَأَلْقَى بِبُرْجِ العذراءِ تَحْتَ أَقْدَامِ بُرْجِ الْأَسَدِ
وَلِكَيْ يدْرِكَا مِقْدَارَ (قَدْرِ) تِلْكَ اللَّيْلَةِ المُباركة، وَقَفَ كَوْكَبُ الزُّهْرَةِ وَ برج الْمِيزَانُ، لِيَزِنَا عَظَمَتَهَا بِمَعَايِيرِ الْمَلَكُوتِ
الأبيات القادمة توضح كيف تَتَلَاشَى حُدُودُ الْكَوَاكِبِ وَالْبُرُوجِ أَمَامَ سُرْعَةِ بُرَاقِهِ، لِيَصِلَ النَّبِيُّ ﷺ إِلَى مَقَامٍ يَعْجَزُ عَنْهُ حَتَّى رُوحُ الْقُدُسِ (جِبْرِيل)
وَتَبْقَى “الْحَيْرَةُ” وَحْدَهَا هِيَ الْمِفْتَاحَ
فخَرَّتْ أَثْقَالُ بُرج الْمِيزَانِ سَاجِدَةً لَهُ؛ لِأَنَّ قَدْرَ النَبي الشَّرِيفَ كَانَ أَعْظَمَ مِنْ أَيُّ مَقَايِيسَ كَوْنِيَّةٍ، لتَحْتَوِيَهُ
فسَكَبَ رَحِيقَ أَنْفَاسِهِ الْعَطِرَةِ (كَالنَّعْنَاعِ) فَوْقَ ذَيْلِ بُرْجِ الْعَقْرَبِ السَّمَاوِيِّ؛ لِيُحِيلَ سُمَّهُ (تَصوير بُرج العَقرب كأنه حَقيقي) شَهْداً بِمُجَرَّدِ مُرُورِهِ
فلَمَّا أَطْلَقَ سَهم كَلامهِ، الَّذِي هُوَ أَحْلَى مِنَ السُّكَّرِ، فَرَّ السَّمُّ حَتَّى مِنْ بُرْجِ الْجَدْيِ، فَصَارَ كَائِنُا طُهْراً
فأصبح يُوسُفُ النَبي الَّذِي فِي بُرج الدَّلْوِ، كَالشَّمْسِ الضَّاحِيَةِ، وَأَصْبَحَ يُونُسُ النَبي الَّذِي فِي بَطْنِ الْحُوتِ بِمَثَابَةِ دَلْوِ مَاءٍ يَفِيضُ بِالْحَيَاةِ (رُمُوزِ الْبُرُوجِ وَقَصَصِ الْأَنْبِيَاءِ)
فإِذَا بَلَغَ النبي بُرْجَ الْحَمَلِ، أسْتَقَرَّ عَرْشُ الثُّرَيَّا إِجْلَالاً، وَكَأَنَّ جُيُوشاً مِنَ الْأَزْهَارِ نَصَبَتْ خِيَامَهَا فِي فلاتِ الْمَلَكُوتِ
وَمِنْ نَفَحَاتِ أَزْهَارِ تِلْكَ الرَّوْضَةِ الْعُلْوِيَّةِ، أكْتَسَتِ الْأَرْضُ (الرُّبْعُ الْمَعْمُورُ) بِأَلْوَانِ الرَّبِيعِ الرُّوحِيِّ
فتَعَلَّمَ دَقَائِقَ (عُشر) الْأَدَبِ مِنْ سَمَاوَاتِهِ السَّبْعِ، معتذراً بِرِفْقٍ لِلْأَنْبِيَاءِ عَنْ سُرْعَةِ خُطَاهُ الَّتِي جَاوَزَتْ مَقَامَاتِهِمْ جَمِيعاً
ومَزَّقَتْ خُطَاهُ أَسْتَارَ الْكَوَاكِبِ، وَتَسَابَقَتْ أَكْتَافُ الْمَلَائِكَةِ لِحَمْلِ لِوَائِهِ المُظَّفِرِ
فأمْتَلَأَتْ ثنايا (سُرة) اللَّيْلِ بِعِطْرِ الْمِسْكِ الْفَائِحِ مِنْ ثَنَايَاهُ، وَأَلْقَتْ حَوَافِرُ بُرَاقِهِ ببقايا هلالٍ (الْقَمَرِ) خَلْفَهَا كَأَنَّهُ جُزْءٌ بَسِيطٌ مِنْ زِينَةِ الرِّحْلَةِ للسماءِ
وفِي تِلْكَ الظُّلْمَةِ، وَبِتَوْفِيقٍ إِلَهِيٍّ، صَارَ الْبَرْقُ الْخَاطِفُ هُوَ مِقْيَاسَ سُرْعَةِ حَوَافِرِ بُرَاقِهِ الْمَيْمُونِ
فأنْطَلَقَ ذَاكَ الصَقر (باز) الْمُتَسَرْبِلُ بِرِقَّةِ الْحَمَامِ، وبَرشاقة طائر الْحَجَلِ، ويَسِيرُ بِسَكِينَةِ الفخاتي (نوع من الحمام البَري الغير مُدجن)، وَعَظَمَةِ طَائِرِ الْهُُمَايِ الْأُسْطُورِيِّ
فأصبحت سِدْرَةُ الْمُنْتَهَى (شَجرة في السماوات) (مُنْتَهَى الْعِلْمِ) مُجَرَّدَ سُتْرَةٍ لِقَمِيصِهِ، وَتَعَلَّقَ الْعَرْشُ الْمَجِيدُ بِأَطْرَافِ رِدَائِهِ تَبَرُّكاً
فيَا لَهُ مِنْ نَهَارٍ عَجِيبٍ حِينَ أسْتَحَالَ اللَّيْلُ ضِيَاءً، وَيَا لَهُ مِنْ رَبِيعٍ بَاهِرٍ حِينَ صَارَتِ الْوَرْدَةُ فِيهِ شَجَرَةَ سَرْوٍ شَامِخَةً
ومِنْ تِلْكَ الرِّيَاضِ الْقُدْسِيَّةِ، الزاخرة بالوُرود والنَرجس، أكْتَحَلَتْ عَيْنَاهُ (النَّرْجِسِيَّتَانِ) بِسَوَادِ مَا زَاغَ الْبَصَرُ؛ فَلَا تَنْظُرُ إِلَّا لِلْحَقِّ وحده (مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ، لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ /سورة النجم)
فتَنَاقَلَتْهُ (النَبَي) أَيْدِي الْمَلَائِكَةِ كَمَا تُتَدَاوَلُ الزَّهْرَةُ الْغَالِيَةُ، مِنْ فَوْقِ بِسَاطِ السَّمَاءِ الْفَيْرُوزِيِّ، حَتَّى بَلَغَ سَاقَ الْعَرْشِ الْأَعْلَى
وعِنْدَ ذَاكَ الحَد، أَلْقَى رُفَقَاءُ الرِّحْلَةِ (الْمَلَائِكَةُ) كل ما حملوا من عدةٍ للرحلة (كأنهم كانوا حرسا للنبي في رحلتهِ)، فتَساقط ريشهم، وتحَطَّمُت أَجْنِحَتَهُمْ، عَجْزاً عَنِ الْمُضِيِّ فِيمَا وَرَاءَ ذَلِكَ
فوَقَفَ النَبي ﷺ فِي مَقَامِ الْحَيْرَةِ، كَالْغَرِيبِ (الَّذِي ضَلَّ عَنِ الْطريق)، يَطْرِقُ حَلْقَةَ بَابِ تلك العَتبة الْأَزَلِية للخالقِ سبحانه، لوحدهِ
(الأبيات القادمة تمثل انفراد النَّبِيُّ ﷺ بَعْدَ أَنْ يَتَخَلَّفَ عَنْهُ جَمِيعُ السَّالِكِينَ وَالمَلَائِكَةِ، لِيَدْخُلَ مَقَامَ “الْفَرْدَانِيَّةِ” وَيَتَجَاوَزَ حُدُودَ الطَّبِيعَةِ وَالزَّمَانِ)
وأُولَئِكَ المَلَائِكَةُ (سُكَّانُ الحُجُبِ) الَّذِينَ كَانُوا يَحْرُسُونَ بَابَ الخَالق تَعالى، تَرَكُوا هَوْدَجَ النَبَي يَمْضِي بِمُفْرَدِهِ؛ إِذْ لَا يَجُوزُ لِأَحَدٍ أَنْ يَتَجَاوَزَ هَذَا الحَدَّ سِوَاهُ
فسَلَكَ النَبي طَرِيقاً لَمْ يَكُنْ فِيهِ رَفِيقٌ، بَلْ صَارَتْ كُلُّ خَطْوَةٍ مِنْ خُطَاهُ فِي عَالَمٍ جَدِيدٍ لَا تَعْرِفُ عَنْهُ الخَطْوَةُ السَّابِقَةُ شَيْئاً لِفَرْطِ التَّسَامِي
فكُلُّ شيء ما عدا النَبي، تَوَقَّفَ عِنْدَ بَابِ ذَاكَ السِّرِّ، حَتَّى أَنَّ كُلَّ كَائِنٍ اِنْفَصَلَ عَنْ تَرْكِيبِهِ المَادِّيِّ وَبَقِيَ مَذْهُولاً أَمَامَ العَظَمَةِ
فصَارَتْ خُطْوَتُهُ تَاجاً فَوْقَ هَامَةِ الوُجُودِ، وَكَأَنَّ العَرْشَ بِكُلِّ جَلَالِهِ كَانَ مُفْتَقِراً (مُحْتَاجاً) لِحُضُورِ تِلْكَ المَائِدَةِ النُّورَانِيَّةِ (حُضور النَبي)
فلَمَّا مَحَا قَلَمُ التَّجْرِيدِ كُلَّ الصُّوَرِ المَادِّيَّةِ (حَرْقِ قَلَم)، رَفَعَ لِوَاءَ القُرْبِ مِنْ تَحْتِ أَكْمَامِ العَرْشِ المَكْنُونِ
وعَندما كَان (جَسَدُ) الكَوْنِ يَتَنَفَّسُ بِالرُّوحِ، فَقَدْ كَانَ سَيِّدُ الرُّوحِ ﷺ يَطْوِي المَسَافَاتِ بِجَسَدِهِ المُلَطَّفِ الَّذِي أسْتَحَالَ نُوراً
فَلَمَّا أنْتَهَتْ حُدُودُ العَرْشِ وَبَلَغَ المُنْتَهَى، تَلَاشَتِ المَادَّةُ تَمَاماً، وَصَارَتِ الرِّحْلَةُ رُوحاً فِي رُوحٍ، وَقَلْباً فِي حَضْرَةِ القَلْبِ
فأَسْرَعَ الجَسَدُ نَحْوَ مَنْجَمِ الجَوْهَرِ الأَصْلِيِّ (المَصْدَرِ)، وَصَارَ البَصَرُ فِي حَالَةٍ تَعْجَزُ عَنْ إِدْرَاكِهَا أَوْهَامُ الخَيَالِ بَشَرِيَّةٍ
فالبَصَرُ الَّذِي يَنْشُدُ النُّورَ الأَزَلِيَّ، لَا يُمْكِنُ أَنْ يَنْحَنِيَ لِصُوَرِ الخَيَالِ أَوِ الأَوْهَامِ الزَّائِلَةِ
فاِلْتَقَى الأَزَلُ (القديم) بِـمَقدمهِ، فُرَفْعُ سِتْرِ الخَلِيقَةِ لِيَبْقَى الحَقُّ مَعَ الحَقِّ بِلَا وَاسِطَةٍ
وَلِأَنَّ المَسِيرَ تَجَاوَزَ كُلَّ النِّهَايَاتِ المَعْرُوفَةِ، فَقَدْ أَخْرَجَ رَأْسَهُ مِنْ (يَاقَةِ الطَّبِيعَةِ) (حُدُودِ العَنَاصِرِ والمادة) لِيَدْخُلَ عَالَمَ المَعْنَى المـُطْلَقِ
وَبِفَضْلِ بَصِيرَتِهِ العَالِيَةِ، أسْتَقَرَّتْ هِمَّتُهُ فِي قاب قوسين أو أدنى، حَيْثُ يَنْتَهِي المَكَانُ وَيَبْدَأُ اللَّا مَكَانُ
فاِحْتَضَنَتْهُ الغَيْرَةُ الإِلَهِيَّةُ مِنْ جَانِبٍ، وَأَمْسَكَتْ الحَيْرَةُ العِرْفَانِيَّةُ بِعِنَانِهِ مِنْ جَانِبٍ آخَرَ فِي مَقَامِ الذُّهُولِ الشَّرِيفِ
ومَدَّتْ يَدُ الوِصَالِ لِتُسْقِطَ (لتظهر ما خلف الحِجاب) الحِجَابَ عَنْ بَابِ (قَصْرِ/السراي الجَلَالِ) المـُقَدَّسِ تَعْظِيماً لِمَقَامِهِ
وتَوَقَّفَتْ أَقْدَامُ الرَّوَاحِ وَالغُدُوِّ (الحَرَكَةِ)، وَصَارَتِ الرُّوحُ كُلُّهَا عَيْناً تَنْظُرُ فِي مَشْهَدِ المُشَاهَدَةِ العُظْمَى
فمَضَى (فَدنى)، لَكِنْ بِلَا تَعَبِ الأَقْدَامِ المَادِّيَّةِ؛ وَأنْتَقَلَ، لَكِنْ دُونَ الحَاجَةِ لِمَكَانٍ يَحْتَوِيهِ؛ فَهُوَ فِي حَضْرَةِ مَنْ تَنَزَّهَ عَنِ المَكَانِ
فَلَمَّا خَلَا كَلَامُهُ مِنْ شَائِبَةِ (الأَنَا)، وَأنْسَلَخَ عَنْ نَفْسِهِ تَمَاماً، تَلَقَّى كَلَامُهُ شَرَفَ قَبُولِ السَّلَامِ، مِنَ الذَّاتِ العَلِيَّةِ
(يَحْسِمُ الشاعر الْجَدَلَ الْكَلَامِيَّ حَوْلَ “رُؤْيَةِ اللهِ”، مُنْتَصِراً لِمَذْهَبِهِ الْأَشْعَرِيِّ الَّذِي يُؤْمِنُ بِإِمْكَانِيَّةِ رُؤْيَةِ الذَّاتِ الْإِلَهِيَّةِ بِـ “عَيْنِ الرَّأْسِ”)
فأَبْصَرَ آيَةَ النُّورِ الْأَزَلِيَّةَ الَّتِي لَا يَمَسُّهَا الزَّوَالُ، بِبَصَرٍ طَهُورٍ بَرِيءٍ مِنْ شَوَائِبِ الْخَيَالِ وَالْأَوْهَامِ
ورُؤْيَتُهُ لِلْحَقِّ تَعالى مُنَزَّهَةٌ عَنِ الْعَرَضِ/الظاهر وَالْجَوْهَرِ (الْمَادَّةِ)؛ لِأَنَّ مَقَامَهُ ﷺ كَانَ فِيمَا وَرَاءَ جَمِيعِ الْجَوَاهِرِ وَالْظواهر
ورَأَى النبي ﷺ اللهَ جَهْرَةً، فِي ذَاكَ الْمَقَامِ الْمُطْلَقِ الَّذِي يَرْتَضِيهِ الْحَقُّ لنبيه؛ فَإِنَّ اللهَ يُرَى، لِمَنِ أصْطَفَاهُ مِنْ خَلْقِهِ
فلَا يَنْبَغِي كِتْمَانُ هَذِهِ الرُّؤْيَةِ عَنِ الْبَصِيرَةِ، وَالْعَمَى لِكُلِّ مَنْ أَنْكَرَ أَنَّ الرُّؤْيَةَ تَمَّتْ بِالْعَيَانِ (الشاعر يدعو بالعمى، على كل إنسان ينكر الرؤية المُباشرة لله، من قبل النبي خلال رحلته للسماء العليا)
لَمْ يَرَ النَّبِيُّ رَبَّهُ بِعَيْنٍ غَيْرِ الَّتِي نَعْرِفُها، بَلْ أَبْصَرَهُ بِـعَيْنِ الرَّأْسِ هَذِهِ عينها، عَيْنِ الْيَقِينِ الْمُجَرَّدَةِ
فرُؤْيَةُ ذَاكَ الْمَلَكُوتِ لَمْ تَكُنْ رَهِينَةً لِلْمَكَانِ، وَسُلُوكُ ذَاكَ الطَّرِيقِ لَمْ يَخْضَعْ لِمَقَايِيسِ الزَّمَانِ
فكُلُّ مَنْ نَالَ شَرَفَ النَّظَرِ خَلْفَ تِلْكَ الْحُجُبِ، فَقَدْ وَجَدَ طَرِيقَهُ عَبْرَ جِهَةِ اللَّا جِهَةِ (إنعدام الجهات)؛ حَيْثُ لَا شَمَالُ وَلَا جَنُوبُ ولاغيرهما
فهُوَ اللهُ الْمَوْجُودُ الَّذِي لَا يَحُدُّهُ حَيِّزٌ وَلَا يَسْتَقِرُّ فِي مَكَانٍ؛ فَكُلُّ مَنْ لَا يَتَّصِفُ بِهَذَا التَّنَزُّهِ لَيْسَ بِإِلَهٍ
وإِنَّ نَفْيَ وُجُودِهِ، لهو كُفْرٌ صَرَيحٌ، فحَذار أن تَفْعَلْ، وَحَصْرَهُ فِي الْجِهَاتِ الْمَادِّيَّةِ جَهْلٌ مُطْلَقٌ، فإياك أن تَقَعْ فِي هذا المطبَ
فقد ذَاقَ النَبي ﷺ شَراب الْوِصَالِ الَّذي مَزَجَهَ الْحَقُّ بِيَدِهِ، وَأَلْقَى بِفَضْلَةِ (بفضل النَبي) تِلْكَ الْجُرْعَةِ فِي طِينَتنا (خلقنا المادي) لِنَكُونَ مِنْ أَهْلِ الشَّوْقِ (الرُوح، فَنفخت فيه من روحي، بالتأكيد روح الإنسان إمتداد لروح ألله، وتَحن رُوحنا لروح الله)
فقد أقْتَرَنَ لُطْفُ الْأَزَلِ بِأَنْفَاسِهِ، وَصَارَتْ رَحْمَةُ اللهِ تَتَلَطَّفُ بِهِ وَهُوَ الْجَمِيلُ الْمُدَلَّلُ فِي حَضْرَةِ الْقُدْسِ
وزَيَّنَ شِفَاهَهُ بِابْتِسَامَةٍ أَحْلَى مِنَ السُّكَّرِ، وَفِي لَحْظَةِ الْقُرْبِ من الخالق تعالى تِلْكَ، لَمْ يَنْسَ أُمَّتَهُ (أمة مُحمد)، بَلْ دعا لأمتهِ جمعاء، وطلب الشَّفَاعَةِ لهم من الخالق تعالى
فأَضْحَتْ هِمَّتُهُ غَنِيَّةً بِكُنُوزِ الْغَيْبِ، وَتَحَقَّقَتْ لَهُ كُلُّ الْمَقَاصِدِ الَّتِي رَنَا إِلَيْهَا
فعَادَ مُؤَيَّداً قَوِيَّ الظَّهْرِ مِنْ ذَاكَ العرش الْأَزَلِيِّ، لِيُوَاجِهَ بِتِلْكَ الْقُوَّةِ هَذَا الْعَالَمَ الدنيوي
ورَجَعَ مِنْ رِحْلَةِ الْعِشْقِ تِلك، مَحْمُولاً عَلَى جَنَاحِ الحاجة لله، وَكَانَ قَدْ ذَهَبَ وَعاد بنَفَسٍ وَاحِدٍ، تَلَاشَى فِيهِ الزَّمَانُ والمكان لوهله
فيَا مَنْ كَلَامُكَ هُوَ الْخَاتَمُ الْمُقَدَّسُ لِأَلْسِنَتِنَا، وَعِطْرُ نُبُوَّتِكَ هُوَ التِّرْيَاقُ لأرواحنا، و الَّذِي نُحيي فيه أنفاسنا
فيَا رَبُّ، أَتْمِمْ لَنَا دَائِرَةَ الْجُودِ وَالْكَرَمِ، وَاجْعَلْ خِتَامَ الْقَوْلِ الْبَلِيغِ مَوْكُولاً إِلَى عَبْدِكَ نِظَامِي
معاني عرفانية وصوفية
يَصِفُ نِظَامِي بَدْءَ الْمِعْرَاجِ كَمَوْكِبٍ مَلَكِيٍّ؛ حَيْثُ الأَفْلَاكُ تَتَحَوَّلُ إِلَى خَدَمٍ وَمَشَاعِلَ. يُظْهِرُ كَيْفَ أَنَّ النَّبِيَّ ﷺ خَرَجَ عَنِ “الْحُدُودِ الْأَرْبَعَةِ” (الْمَكَانِ) وَ”الْأَيَّامِ” (الزَّمَانِ) لِيَصِلَ إِلَى السَّكِينَةِ الْمُطْلَقَةِ
يَطْرَحُ الشاعر مَفْهُومَ “خِفَّةِ الرُّوحِ”؛ فَالْقَالِبُ (الْجَسَدُ) صَارَ أَخَفَّ مِنَ الْقَلْبِ، وَهَذَا يَعْنِي أَنَّ الْمَادَّةَ قَدْ تَصَفَّتْ وَتَلَطَّفَتْ لِتُطَابِقَ الرُّوحَ فِي سُرْعَتِهَا وَتَجَرُّدِهَا، كَمَا يُشِيرُ إِلَى مَقَامِ “الْفَنَاءِ عَنِ الأَغْيَارِ”؛ فَالَّذِينَ نَامُوا لَمْ يُبْصِرُوا، وَالَّذِي اسْتَيْقَظَ قَلْبُهُ بَلَغَ الْمُنْتَهَى
يَرْتَكِزُ الشاعر هُنَا عَلَى نَظَرِيَّةِ “الْإِنْسَانِ الْكَامِلِ”؛ فَالنَّبِيُّ ﷺ هُوَ “الْجَوْهَرَةُ” الَّتِي خُلِقَ مِنْ أَجْلِهَا مَنْجَمُ الْكَوْنِ، وأسْتِخْدَامُ صُورَةِ “الْمُرْغِ” (الطَّائِرِ) الَّذِي يَتْرُكُ الْقَفَصَ يُعَبِّرُ عَنِ الِانْعِتَاقِ مِنَ الْعَالَمِ الْحِسِّيِّ لِلْعَالَمِ الْقُدْسِيِّ، وتَقْدِيمُ الْبُرُوجِ (السَّرَطَان، الْجَوْزَاء، الْأَسَد) لِلْهَدَايَا يَعْنِي أَنَّ “الْقَدَرَ” وَ”الْأَفْلَاكَ” الَّتِي تُسَيِّرُ الْبَشَرَ صَارَتْ خَاضِعَةً لِإِرَادَةِ هَذَا الْمُعْرِجِ
وأَنَّ الْمِعْرَاجَ كَانَ “ثَوْرَةً عَلَى الْمَادَّةِ”؛ فَالنَّبِيُّ ﷺ لَمْ يَرْكَبِ الْبُرَاقَ لِيَطْوِيَ مَسَافَاتٍ، بَلْ لِيَطْوِيَ “الذَّاتَ” وَيَصِلَ لِلْحَقِيقَةِ ، والشاعر هُنَا يَجْعَلُ مِنَ الشِّعْرِ “مِيزَاناً” (تَرَازُو) لِوَزْنِ عِظَمِ تِلْكَ اللَّيْلَةِ، مُؤَكِّداً أَنَّ مَنْ صَفَا قَلْبُهُ طَارَ، وَمَنْ ثَقُلَتْ غَفْلَتُهُ نَامَ مَعَ الْأَغْيَارِ
يَسْتَعْرِضُ الشاعر رِحْلَةَ النَّبِيِّ ﷺ عَبْرَ بُرُوجِ السَّمَاءِ (الْمِيزَان، الْعَقْرَب، الْحَمَل، الْجَدْي، الدَّلْو، الْحُوت)، مُصَوِّراً كَيْفَ خَضَعَتْ لَهُ كُلُّ الْقُوَى الْفَلَكِيَّةِ، وأنْتَهَى بِلَحْظَةٍ مِهْمَةٍ حَيْثُ “سَقَطَتْ” أَجْنِحَةُ الْمَلَائِكَةِ لِأَنَّهُمْ بَلَغُوا نِهَايَةَ طَاقَتِهِمْ، لِيَبْقَى النَّبِيُّ وَحْدَهُ أَمَامَ “الْبَابِ”
ويَمْزُجُ الشاعر بَيْنَ “عِلْمِ الْهَيْئَةِ/الصور” (الْفَلَك) وَبَيْنَ “الْعِرْفَانِ”؛ فَالْبُرُوجُ هُنَا هِيَ مَرَاحِلُ نُضْجِ الرُّوحِ. قَوْلُهُ “سُرْمِهٔ مَا زَاغ” يُؤَكِّدُ رُؤْيَةَ النَّبِيِّ لِرَبِّهِ بـ “عَيْنِ الرَّأْسِ” (مَذْهَب الْأَشَاعِرَةِ الَّذِي يَعْتَنِقُهُ نِظَامِي)، و أَمَّا “الْحَيْرَةُ” (تَحَيُّر) فِي الْبَيْتِ الْأَخِيرِ، فَهِيَ أَعْلَى مَقَامَاتِ الْمَعْرِفَةِ؛ حَيْثُ يَعْلَمُ السَّالِكُ أَنَّ اللهَ لَا يُحَاطُ بِهِ، فَيَطْرُقُ الْبَابَ بِلِسَانِ الإفْتِقَارِ
وَحْدَةُ الشُّهُودِ (نَرْجِسِ أُو): يَرَى الشاعر أَنَّ عَيْنَ النَّبِيِّ صَارَتْ مِرْآةً لِلْحَقِّ؛ فَهُوَ لَا يَرَى إِلَّا مَا أَرَادَهُ اللهُ لَهُ أَنْ يَرَاهُ
تَجَاوُزُ “السِّدْرَةِ”: فِي الْفِكْرِ الصُّوفِيِّ، “سِدْرَةُ الْمُنْتَهَى” هِيَ حَدُّ الْعَقْلِ وَالْعِلْمِ؛ نِظَامِي يَجْعَلُهَا لِلنَّبِيِّ ﷺ مُجَرَّدَ “صُدْرَةٍ” (لِبَاسٍ)، مِمَّا يَعْنِي أَنَّ رُوحَهُ ﷺ اسْتَوْعَبَتْ كُلَّ الْأَكْوَانِ وَصَارَتْ أَكْبَرَ مِنْهَا
مَقَامُ الْغُرْبَةِ (غَرِيبَانِ رَاه): عِنْدَمَا يَقِفُ الْإِنْسَانُ الْكَامِلُ أَمَامَ الذَّاتِ الْإِلَهِيَّةِ، يَشْعُرُ بِـ “الْغُرْبَةِ” لِأَنَّهُ مَخْلُوقٌ أَمَامَ خَالِقٍ لَا مَثِيلَ لَهُ؛ وَهِيَ غُرْبَةُ الْحُبِّ وَالْجَلَالِ
أَنَّ الْمِعْرَاجَ كَانَ “رِحْلَةَ تَجْرِيدٍ”؛ حَيْثُ تَرَكَ النَّبِيُّ ﷺ خَلْفَهُ كُلَّ شَيْءٍ، حَتَّى الْمَلَائِكَةَ الَّذِينَ “انْكَسَرَتْ أَجْنِحَتُهُمْ” أَمَامَ هَيْبَةِ الْمَقَامِ، ولَقَدْ تَمَّ اسْتِقْبَالُهُ بـ “دَسْت بِه دَسْت” كَأَنَّهُ أَمَانَةُ الْأَرْضِ لِلسَّمَاءِ، و الْخَاتِمَةُ الْعُظْمَى هِيَ أَنَّ أَعْلَى مَرَاتِبِ الْوُصُولِ هِيَ أَنْ تَقِفَ “حَلْقِه زَنَان” (طَارِقاً لِلْبَابِ) بَعْدَ أَنْ أَفْنَيْتَ كُلَّ تَدَابِيرِكَ الْبَشَرِيَّةِ
يَصِفُ الشاعر لَحْظَةَ انْفِرَادِ النَّبِيِّ ﷺ؛ فَالرِّحْلَةُ لَمْ تَعُدْ مَادِّيَّةً حَتَّى بِمَعَايِيرِ المَلَائِكَةِ، و يَنْتَهِي المَقْطَعُ بِوُصُولِ النَّبِيِّ ﷺ إِلَى مَقَامِ “السَّلَامِ”، حَيْثُ تَتَوَقَّفُ الحَرَكَةُ (پَايِ شُد و آمَد) وَتَبْدَأُ المُشَاهَدَةُ
ويَمْزُجُ الشاعر بَيْنَ “الفَنَاءِ” وَ”البَقَاءِ”؛ “سَخُن أَز خُود بِه دَر آمَد” تَعْنِي فَنَاءَ النَّبِيِّ عَنْ صِفَاتِ نَفْسِهِ لِيَكُونَ “مُتَرْجِماً” عَنِ الحَقِّ، و قَوْلُهُ “مَنْزِلِ بِىمَنْزِلِى” هُوَ تَعْبِيرٌ عَنْ مَقَامِ “قَابَ قَوْسَيْنِ” حَيْثُ تَنْتَفِي أَبْعَادُ الزَّمَانِ وَالمَكَانِ، والشاعر يُؤَكِّدُ أَنَّ هَذِهِ الرُّؤْيَةَ كَانَتْ بـ “عَيْنِ الرَّأْسِ” (مَذْهَبُ الأَشَاعِرَةِ) الَّتِي اصْطَفَاهَا “النُّورُ الأَزَلِيُّ”
سِرُّ الحَيْرَةِ وَالغَيْرَةِ: “الغَيْرَةُ” تَحْمِي السَّالِكَ مِنْ أَنْ يَنْظُرَ لِغَيْرِ المَحْبُوبِ، وَ”الحَيْرَةُ” تُسْقِطُ عَنْهُ العَقْلَ لِيَرَى بِنُورِ القَلْبِ
مَقَامُ الصَّمْتِ (سَخُن أَز خُود بِه دَر آمَد): فِي العِرْفَانِ، لَا يَصِلُ كَلَامُ العَبْدِ لِلْقَبُولِ إِلَّا إِذَا نَطَقَ بِالحَقِّ لِلْحَقِّ، مُتَجَرِّداً مِنْ إِرَادَتِهِ الذَّاتِيَّةِ
الخُرُوجُ مِنَ الطَّبِيعَةِ: نِظَامِي يَجْعَلُ “الطَّبِيعَةَ” (العَنَاصِرَ الأَرْبَعَةَ) قَمِيصاً يَخْلَعُهُ النَّبِيُّ لِيَلْبَسَ حُلَّةَ المَلَكُوتِ
المِعْرَاجَ كَانَ “تَطْهِيراً لِلْبَصَرِ” (دِيدِه چُنَان شُد)؛ حَيْثُ رَأَى النَّبِيُّ ﷺ الحَقِيقَةَ الَّتِي لَا بَلَغَهَا وَهْمٌ وَلَا خَيَالٌ، والشاعر يَدْعُو القَارِئَ لِفَهْمِ أَنَّ الوُصُولَ لَا يَكُونُ بِـ “زَحْمَتِ پَاى” (كَدِّ الجَسَدِ)، بَلْ بِـ “جَان بِه تَمَاشَا” (انْطِلَاقِ الرُّوحِ)، فـ”السَّلَامَ” الإِلَهِيَّ هُوَ الغَايَةُ القُصْوَى لِكُلِّ سُؤْلٍ
الشاعر يصْفَ لَحْظَةِ الْلِقَاءِ؛ حَيْثُ رَأَى النَّبِيُّ ﷺ اللهَ حَقِيقَةً بِلَا حِجَابٍ مَادِّيٍّ، وَعَادَ بَعْدَ ذَلِكَ لِيَشْفَعَ لِأُمَّتِهِ، و يَنْتَهِي الْمِعْرَاجُ بِعَوْدَةِ النَّبِيِّ إِلَى (الدُّنْيَا) لِيُتِمَّ رِسَالَتَهُ، مُؤَكِّداً أَنَّ الزَّمَانَ وَالْمَكَانَ انْطَوَيَا فِي تِلْكَ الرِّحْلَةِ
يُؤَسِّسُ الشاعر لِفِكْرَةِ “التَّنَزُّهِ عَنِ الْجِهَةِ”؛ فَاللهُ يُرَى وَلَكِنَّهُ لَا يُحاطُ بِهِ وَلَا يَشْغَلُ مَكاناً (جِهَتِ بِىجِهَتِى)، وأَمَّا قَوْلُهُ “جُرْعِهٔ آن دَر گِلِ مَا رِيخْتِه” فَهِيَ إِشَارَةٌ عِرْفَانِيَّةٌ لَطِيفَةٌ إِلَى أَنَّ الْإِنْسَانَ يَحْمِلُ فِي “طِينَتِهِ” نَفْحَةً مِنْ ذَاكَ الْوِصَالِ النَّبَوِيِّ، وَهِيَ سِرُّ الْحَنِينِ الْإِلَهِيِّ فِي قُلُوبِنا
رُؤْيَةُ عَيْنِ الرَّأْسِ: هِيَ ذِرْوَةُ الْكَمَالِ لِلْإِنْسَانِ الْكَامِلِ؛ أَنْ يَتَحَوَّلَ جَسَدُهُ إِلَى نُورٍ كَامِلٍ يَسْتَطِيعُ بِهِ رُؤْيَةَ مَا لَا تَرَاهُ الْأَبْصَارُ الْعَادِيَّةُ
بَيْنَ بَارِگاه وَكَارِگاه: الْمِعْرَاجُ لَيْسَ هُرُوباً مِنَ الْوَاقِعِ، بَلْ هُوَ شَحْنٌ لِلرُّوحِ مِنْ “بَارِگاه” (الْعَرْش) لِتَغْيِيرِ “الْكَارِگاه” (الْأَرْض)؛ وَهَذَا هُوَ دَوْرُ النَّبِيِّ وَالْعَارِفِ
خَتْمُ السَّخُن: يَرَى الشاعر أَنَّ عَمَلِيَّةَ الْإِبْدَاعِ الشِّعْرِيِّ هِيَ أَيْضاً “مِعْرَاجٌ” كَلَامِيٌّ، يَسْتَمِدُّ نُورَهُ مِنْ ذَاكَ “الْمُهْرِ” (الْخَاتَم) النَّبَوِيِّ
أَنَّ رِحْلَةَ النَّبِيِّ ﷺ هِيَ “مِفْتَاحُ كُلِّ الْكُنُوزِ”، والشاعر هُنَا لَا يَطْلُبُ الشُّهْرَةَ، بَلْ يَطْلُبُ أَنْ يَكُونَ شِعْرُهُ هُوَ “الْخَاتَمُ” الَّذِي يَحْفَظُ هَذِهِ الْأَسْرَارَ لِلْأَجْيَالِ. الْعِبْرَةُ النِّهَائِيَّةُ هِيَ أَنَّ “رَحْمَةَ الْحَقِّ” هِيَ الَّتِي أَعَادَتِ النَّبِيَّ إِلَيْنَا بَعْدَ الْوِصَالِ لِيَهْدِيَنَا إِلَى “جِهَةِ اللَّا جِهَةِ”
كلماتٌ لِلتَّعَلُّمِ
يَكتَنِه: بِمُفْرَدِهِ / وَحِيْد
حَرْقِ قَلَم: مَحْوُ الأَثَرِ (مِنَ الحَرْقِ أَوْ الخَرْقِ)
بُنِه: مَتَاعُ السَّفَرِ / الحِمَالُ
جوهَرْخَانِه: مَنْجَمُ الجَوَاهِرِ (كِنَايَةٌ عَنِ الأَصْلِ)
قِدَم: القِدَمُ وَالأَزَلِيَّةُ
بِىمَنْزِلِى: الَّذِي لَا مَكَانَ لَهُ (التَّنَزُّهُ عَنِ الحَيِّزِ)
عَرَض و جَوْهَر: الْمُصْطَلَحَانِ الْفَلْسَفِيَّانِ لِلْمَادَّةِ وَصِفَاتِهَا
بِي جِهَتِى: اللَّا مَكَان / التَّعَالِي عَنِ الْأَبْعَادِ
جَانْدَارُو: تِرْيَاقُ الرُّوحِ / الدَّوَاءُ الشَّافِي
كَارْگاه: مَصْنَع / مَشْغَل (كِنَايَةٌ عَنِ الدُّنْيَا)
نِيَاز: الإفْتِقَارُ وَالتَّضَرُّعُ
عَمَارِي: هَوْدَجٌ مُزَيَّنٌ
سَمَاع: الْوَجْدُ الصُّوفِيُّ (الِاسْتِمَاعُ لِلْمَعَانِي)
دَامْگاه: مَوْضِعُ الْمَصْيَدَةِ (كِنَايَةٌ عَنِ الدُّنْيَا)
آرامگاه:مَقر الرَاحة
خِرْقِه: ثَوْبُ الصُّوفِيِّ (رَمْزُ الزُّهْدِ)
غَاشِيِه: غِطَاءُ السَّرْجِ (رَمْزُ الْخِدْمَةِ)
سُنْبُلِه: بُرْجُ الْعَذْرَاءِ (أَوْ السُّنْبُلَةِ)
تَرَازُو: مِيزَان (بُرْجُ الْمِيزَانِ)
بَزْغَالِه: جَدْيٌ / حَمَلٌ صَغِيرٌ (بُرْجُ الْجَدْيِ)
خُوَان: مَائِدَةُ الطَّعَامِ
صُدْرِه: سُتْرَةٌ أَوْ قَمِيصٌ قَصِيرٌ
مَا زَاغ: “مَا زَاغَ الْبَصَرُ” (إِشَارَةٌ لِلثَّبَاتِ فِي الرُّؤْيَةِ)
سِپَر انْدَاخْتَن: الإسْتِسْلَامُ / إِلْقَاءُ الدِّرْعِ (كِنَايَةٌ عَنِ الْعَجْزِ)
سِيسَنْبَرِى: نَوْعٌ مِنَ الرَّيَاحِينِ (النَّعْنَاع الْبَرِّيُّ)
نِيلُوفَرِى: لَوْنُ زَهْرَةِ النَّيْلُوفَرِ (الْأَزْرَق/الْبَنَفْسَجِيُّ)
Persian Text
نیم شبی کان ملک نیمروز
کرد روان مشعل گیتی فروز
نه فلک از دیده عماریش کرد
زهره و مه مشعلهداریش کرد
کرد رها در حرم کاینات
هفت خط و چار حد و شش جهات
روز شده با قدمش در وداع
زآمدنش آمده شب در سماع
دیدهٔ اغیار گرانخواب گشت
کاو سبک از خواب عنانتاب گشت
با قفس قالب ازین دامگاه
مرغ دلش رفته به آرامگاه
مرغ پر انداخته یعنی ملَک
خرقه در انداخته یعنی فلک
مرغ الهیش قفس پر (بَر) شده
قالبش از قلب سبکتر شده
گام به گام او چو تحرک نمود
میل به میلش به تبرک ربود
چون دو جهان دیده بر او داشتند
سر ز پی سجده فرو داشتند
پایش ازآن پایه که سر پیش داشت
مرحله بر مرحله صد بیش داشت
رخش بلند آخورش افکند پست
غاشیه را بر کتف هر که هست
بحر زمین کان شد و او گوهرش
برد سپهر از پی تاج سرش
گوهر شب را به شب عنبرین
گاو فلک برد ز گاو زمین
او ستده پیشکش آن سفر
از سرطان تاج و ز جوزا کمر
خوشه کزو سنبل تر ساخته
سنبله را بر اسد انداخته
تا شب او را چهقَدر قدر هست
زهرهٔ شبسنج ترازو به دست
سنگ ورا کرده ترازو سجود
زآنکه به مقدار ترازو نبود
ریخته نوش از دم سیسنبری
بر دُم این عقربِ نیلوفری
چون ز کمان تیرِ شکر زخمه ریخت
زهر ز بزغالهٔ خوانَش گریخت
یوسفِ دلوی شده چون آفتاب
یونسِ حوتی شده چون دلو آب
تا به حمل تخت ثریا زده
لشگر گل خیمه به صحرا زده
از گل آن روضه باغ رفیع
ربع زمین یافته رنگ ربیع
عُشرِ ادب خوانده ز سبعِ سما
عذر قدم خواسته از انبیا
ستر کواکب قدمش میدرید
سُفت ملایک علمش میکشید
ناف شب آکنده ز مُشک لبش
نعل مه افکنده سم مرکبش
در شب تاریک بدان اتفاق
برق شده پویهٔ پای براق
کبکوش آن باز کبوتر نمای
فاختهرَو گشت به فر همای
سِدره شده صُدرهٔ پیراهنش
عرش گریبان زده در دامنش
شب شده روز اینت نهاری شگرف
گل شده سرو اینت بهاری شگرف
زآن گل و زآن نرگس کان باغ داشت
نرگس او سرمهٔ مازاغ داشت
چون گل ازین پایهٔ فیروزه فرش
دست به دست آمد تا ساق عرش
همسفرانش سپر انداختند
بال شکستند و پر انداختند
او به تحیّر چو غریبان راه
حلقه زنان بر در آن بارگاه
پرده نشینان که درش داشتند
هودج او یکتنه بگذاشتند
رفت بدان راه که همره نبود
این قدمش زآن قدم آگه نبود
هر که جز او بر در آن راز ماند
او هم از آمیزش خود باز ماند
بر سر هستی قدمش تاج بود
عرش بدان مائده محتاج بود
چون به همه حرق قلم در کشید
ز آستی عرش علم برکشید
تا تن هستی دم جان میشمرد
خواجهٔ جان راه به تن میسپرد
چون بنه عرش به پایان رسید
کار دل و جان به دل و جان رسید
تن به گهرخانهٔ اصلی شتافت
دیده چنان شد که خیالش نیافت
دیده که نور ازلی بایدش
سر به خیالات فرو نایدش
راه قِدَم پیشِ قَدَم درگرفت
پردهٔ خلقت ز میان برگرفت
کرد چو ره رفت ز غایت فزون
سر ز گریبان طبیعت برون
همّتش از غایت روشندلی
آمده در منزلِ بیمنزلی
غیرت ازین پرده میانش گرفت
حیرت ازآن گوشه عنانش گرفت
پرده در انداخته دست وصال
از در تعظیم سرای جلال
پایِ شدآمد بسر انداخته
جان به تماشا نظر انداخته
رفت، ولی زحمت پایی نداشت
جَست، ولی رخصت جایی نداشت
چون سخن از خود به در آمد تمام
تا سخنش یافت قبول سلام
آیت نوری که زوالش نبود
دید به چشمی که خیالش نبود
دیدن او بی عرض و جوهر است
کز عرض و جوهر از آنسوتر است
مطلق از آنجا که پسندیدنیست
دید خدا را و خدا دیدنیست
دیدنش از دیده نباید نهفت
کوری آن کس که به دیده نه گفت
دید پیمبر نه به چشمی دگر
بلکه بدین چشم سر این چشم سر
دیدن آن پرده مکانی نبود
رفتن آن راه زمانی نبود
هر که در آن پرده نظرگاه یافت
از جهت بی جهتی راه یافت
هست ولیکن نه مقرر بهجای
هرکه چنین نیست نباشد خدای
کفر بوَد نفیِ ثباتش مکن
جهل بوَد وقفِ جهاتش مکن
خورد شرابی که حق آمیخته
جرعهٔ آن در گِل ما ریخته
لطف ازل با نفسش همنشین
رحمت حق نازکش او نازنین
لب به شکرخنده بیاراسته
امت خود را به دعا خواسته
همّتش از گنج توانگر شده
جملهٔ مقصود میسر شده
پشتْقوی گشته از آن بارگاه
روی درآورد بدین کارگاه
زآن سفر عشق نیاز آمده
در نفسی رفته و باز آمده
ای سخنت مهر زبانهای ما
بوی تو جانداروی جانهای ما
دور سخا را به تمامی رسان
ختم سخن را به نظامی رسان
