English Translation
O You from Whose light all existence springs forth, and by Whose abundant power the fragile dust becomes strong and mighty,
All beings find shelter under the banner of Your dominion; and our existence is bound to You, while You are self-sufficient, needing none but Yourself.
And Your existence is beyond composition (formation) and connection. You are unlike anyone, and no one comes close to Your likeness.
You are the One who knows neither change nor alteration, and You are the Living One whom death has not reached, nor will it ever reach.
Death is written for us all, and eternity belongs solely to Your face. To You belongs the highest dominion and the most sublime holiness.
For the dust does not settle upon the face of the earth except by Your command, and this green dome (the sky) You raised by Your power without pillars.
So who but You could bend the arc of the celestial sphere like the handle of a scepter? And who but You has poured the salt of the soul (breathed the soul into the body, just as a fine glassmaker breathes life into it, giving it its shape, as if bestowing upon it life and its final form) into the cauldron of this body to grant it life?
And like the sound of the dappled horse, the echo of Your overwhelming greatness resounds in this world. How then can anyone dare, after this, to proclaim, “I am the Truth” (a reference to Al-Hallaj), except You? For You are the Absolute Truth.
Were Your tranquility to be absent from the world, no peace would remain for creation. We derive the strength to endure love for You only from the allure of Your Name.
And since Your generosity has found its way into the world, the earth has borne the trust of existence (the heavy burden). Indeed, We offered the trust to the heavens and the earth. And the mountains refused to bear it and were afraid of it, but man bore it. Indeed, he was unjust and ignorant.
Were it not that this world was born from the loins of Your generosity, the earth would have been severed from the womb of existence (the center) and lost in a great wilderness.
And the covenant of worship is only valid through You, and all forms of deification of other than You are false and pure forbidden worship.
Every tongue that does not speak in your praise, silence is better for it. Every thought and idea that is not connected to Your remembrance is destined for oblivion.
The night’s cupbearer (who manages darkness with day) is at Your command, and the bird of dawn sings only in response to the beauty of Your name.
And if my existence in this world (as a physical body) is the veil that conceals You from me, then fold the page of my being and annihilate me in You, so that I may become part of the whole (the veil is lifted from creation, and the greatness of the One/Singular Creator is revealed).
Then show the heavens their hidden helplessness, and undo the knot of this world so that it may be freed from the constraints of matter.
And nullify the dominion of time and the succession of days, and change the forms of these celestial bodies, so that they may reveal their essence.
And return the spoken words to their source in the Eternal Pen, and fulfill the trust (the loan, the creation of humankind on Earth). Return the earth to the realm of nothingness.
And make the days of the people of darkness (the oppressors) devoid of light, and deliver the people of spirit (the seekers of the essence of things, the knowers) from the defilement of material attributes (apparent appearance, attachment to matter).
And shatter this world of six directions (the Throne), and destroy the edifice of the nine heavens (the Pulpit) so that Your Throne alone may remain.
And cast down the box this small moon, on the clay of this earth, which is like a bead, and throw with a stone from the planet Saturn, the cup of the planet Venus; Let the images of this entire world shatter.
Unravel the beads of this necklace that shines at night (the stars), and break the wings of the bird of night and day, so that time may cease then.
Scrape away this mound of clay (the mountains) from the face of the earth, so that not a single brick remains in the dust to bear witness to the existence of matter.
And remove the dust of the night that has fallen from the brow of the heavens, and tell those tents (the stars) to fall and never rise again.
For how long will we continue on this ever-renewing path of time? So unveil for us a veil of the ancient (eternal) path in which there is no change or alteration.
And nullify this cosmic plan, and remove the neck of the celestial sphere from the shackles of motion and stillness. Let the new perish and the ancient (eternal) remain.
Extinguish with Your water the fires of injustice and oppression, and still the winds (passions) in the depths of the earth until they subside.
Burn the records of the astrologers and astronomers, and close (seal) the eyes of the sun worshippers, who were deceived by appearances from the Creator.
And banish (make it nonexistent) these constellations which are like the crescent moons, and lift this veil from a handful of imagination, which we mistake for existence.
Until all acknowledge Your divinity alone, and bear witness that their existence is nothing but nothingness.
Even the buds have prepared themselves with all their spirit, proclaiming their servitude, and the rose has become entirely spirit, for it lives by Your grace alone.
And whoever sheds their blood for Your sake, there is no ransom for them (for union with You is the price of their blood; they died of love for Your union), and whoever hangs on the gallows of Your love, there is no a substitute for Him,
And You are the One who lengthens the night and prolongs its stages, and You are the One who returns the absent day to its dawn.
And if You were to unleash Your power upon many of us, for a reason, none of us would have a face to complain before the authority of Your justice.
And You have placed the light of reason in the light of the spirit, and You have given the tongue a taste (the sweetness of speech) from which it draws its meanings from the heart.
And the revolving heavens found their center of rest only in you, and the garden of existence was quenched only by the water of Your life.
And the movement of the wild rose is not due to the morning breeze, for the dust of Your threshold has become kohl for its eyes.
And the petals of the iris, which are your shining lamps, are nothing but tongues constantly praise You, night and day, and proclaim Your Oneness.
And Your servant, Nizami, is but a ball, tossed about by the rod of Your destiny, in both worlds (this life and the hereafter), he is nothing but dust at the threshold of Your alley.
So, my Lord, fill the heart of Your servant (Nizami) with the light of knowledge, and free his neck from the shackles of worries and sorrows.
The Sufi and Gnostic Meaning
The poet (Nizami) addresses the Divine Self as the source of all movement and stillness in the universe. He describes “dust” as weak, yet deriving its strength from God. He marvels at the raising of the heavens without pillars and the breathing of life into the physical body, which he likens to a “pot” that needs salt (the spirit) to make its contents palatable.
The poet here establishes a system for the concept of “poverty that is the very essence of richness in God.” The expression of the body as a “dij” (cauldron) illustrates the inner conflict and psychological turmoil that can only be calmed by “namak jan” (salt of the soul/meaning). It also suggests that the world (the dappled one) is as fickle as a horse that can only be bridled by the command of truth.
Nizami invokes Al-Hallaj’s cry of “I am the Truth,” but here he returns it to its origin, for no one has the right to claim it except God when He reveals Himself to the heart of the knower. He also alludes to the concept of “attraction” in his statement “Keshish Nam Tu,” where the name of God is the magnet that draws the souls of lovers to endure the hardships of love.
Nizami sees humanity as “Bar-i-Giran” (the heavy burden/trust) placed upon the earth by divine grace. He acknowledges the transience of all that is other than God, and considers all beauty in the “composition” of humanity to be a light borrowed from the Truth.
Nizami implores God to reveal the power of “conquest” that encompasses material existence. He believes that everything in the universe (night, dawn, the earth) is subject to His command. He then proceeds to demand the destruction of the world’s structure. He desires time to cease (the passing of days) and matter to vanish (the transformation of bodies) in order to reach abstract truth.
“The soul’s longing for salvation.” The poet Nizami describes the “personal self” (Manam) as the greatest veil that prevents vision (of the Creator), and the request to destroy the “throne of Shashgooshe” (the world with its six elements) and the “pulpit of Noh Payeh” (the nine celestial spheres) is a psychological cry meaning that the mystic has grown weary of the “prison of nature” and desires to return to the station of the One, The Almighty, where there is no time and no place.
The poet’s focus is on the concept of “annihilation in unity.” His statement, ” پردِه بِه هَم دَر نَوَرْد” (I am one with God), is the pinnacle of surrender, where he asks God to erase his ego so that the eternal “One” may be revealed. He also distinguishes between the “essential” (the people of the spirit) and the “accidental” (the transient appearances), calling for the soul to be stripped of all that is material so that it may dwell in the lights of the divine realm.
Nizami believes that the present existence is nothing but a “debt” (or “obligation”) that humanity borrowed from nothingness, and that perfection lies in repaying this debt and returning to the origin. He addresses God as the “Subduer,” who, by His power, destroys the world of “form” to build the world of “meaning.” Everything that does not contain the remembrance of God is destined for oblivion.
In this passage, Nizami calls for a “minor Day of Resurrection” for every element of the universe. He calls upon God to destroy the moon, dismantle the stars, and obliterate the mountains. The poet here mocks those who rely on astrology and sees the sun and moon as nothing more than “nooses” around the neck of servitude.
This request represents “the desire to reveal the absolute truth.” “Rah Nu” (the modern way) is the world of time and space that came into being after creation, while “Rah Qadim” is the realm of “blindness” or eternity where God was and nothing else was with Him. The poet seeks liberation from the “winter of imagination” (a handful of illusions) that we call life, in order to reach unquestionable certainty.
The poet sees the world as an “image” that needs “replacement” in order for “meaning” to appear. Everything that humans consider to be constant (like mountains and celestial bodies) is in reality scattered dust before the dominion of the Almighty Truth, and the ultimate end is annihilation, which bequeaths permanence to God.
Nizami concludes his supplication by depicting the universe as a great sanctuary; Where the bud draws its waist in service, and the flowers (the wild rose and the iris) do not move aimlessly but are lamps that speak praise, then he returns to the human level to affirm that the mind and tongue are a divine gift for perceiving this beauty, acknowledging that God’s will is the axis around which all revolves.
The poet introduces the concept of “voluntary servitude”; the bud is “ready” (prepared), and this means that readiness for annihilation in God is the secret of life. It also indicates that “knowledge” (gnosis) is the true building of the soul (the thought of knowledge in the land of God). Sorrow stems from ignorance of the source, but he who knows God has been saved from the snare of existential anxiety.
The station of “cosmic glorification” is derived from the verse, “And there is nothing that does not glorify Him with praise.”, the poet sees the iris, with its many petals, as tongues that glorify God. He also uses the symbol of the “ball” (goy), a profound mystical symbol signifying that the knower has no will of his own in relation to the will of his Beloved. No matter how much affliction strikes him with the “stick” of calamity, he will only go where the Almighty wills.
The supplication concludes with the poet’s transformation from one praising greatness to one seeking mercy. He considers every system a “storehouse” The secrets are a quest to free the neck from the shackles of worldly sorrows by cultivating the heart with the knowledge of God. the poet summarizes its journey as being “dust” at the door of truth, and that this humility is the pinnacle of human honor.
Vocabulary
Tawana: Strong/Powerful
Qā’im bihi dhāt: Self-existent (Necessary Being)
Taghayyur: Change/Transformation
Qubbah khadra: The sky
Bīsūtūn: Without columns (vertebrae)
Ablaq: That which has black and white (Metaphor for the world with its night and day)
Chūgan: Ball mallet (Salajān)
Dīj: Cauldron/Pot (Digeh)
Nav: navel (a metaphor for the center of something)
Aqd: contract / pact / system
Dastkash: follower / subject
Naskh: annulment / erasure
Ajram: planets / stars
Arad: transient qualities (as opposed to substance)
Shashgoosheh: six-sided (a metaphor for the six directions of the world)
Huqqah: small box
Muhr: bead (a metaphor for (the earth)
Necklace: necklace
Nightbird: bird of the night and day (a metaphor for time)
Tents: plural of tent (tents/covers)
Airship: sky/celestial sphere
Neck: neck
Bead: bead (used here for the earth)
Necklace: necklace
Forehead: forehead
Plan: plan/design
Injustice: oppression/tyranny
Record: book
Non-existence: The non-existence
Gul (Gul): Rose
Kamar Bastih: Ready/Prepared (literally: with a tight waist).
Chashni: Taste/Flavor (from the root chshidan)
Tutiya: Kohl (here meaning insight)
Masabih: Lamps or lights
Guy: Scepter ball
Dam: Trap/Trap
Arabic Translation
يَا مَنْ بَزَغَ مِنْ نُورِكَ كُلُّ وُجُودٍ، وَبِفَيْضِ قُدْرَتِكَ صَارَ التُّرَابُ الْهَشُّ قَوِيًّا مُقْتَدِرًا
فالْكَائِنَاتُ بِأَسْرِهَا تَسْتَظِلُّ تَحْتَ لِوَاءِ سُلْطَانِكَ؛ ونَحْنُ وجُودنا مُرتبطٌ بِكَ، أَمَّا أَنْتَ فَـقَائِمٌ بِذَاتِكَ، لَا تَحْتَاجُ لِسِوَاكَ
ووُجُودُكَ مُنَزَّهٌ عَنِ التَّرْكِيبِ (التَصَوير) وَالِاتِّصَالِ؛ فَلَا أَنْتَ تُشْبِهُ أَحَدًا، وَلَا أَحَدٌ يَدْنُو مِنْ مِثَالِكَ
فأَنْتَ الْوَاحِدُ الَّذِي لَا يَعْرِفُ الإسْتِحَالَةَ (التَحول من صُورةٍ إلى أخرى أو من هَيئة إلى هَيئة أخرى) وَلَا التَّبَدُّلَ، وَأَنْتَ الْحَيُّ الَّذِي لَمْ يَصل لهُ الْمَوْت، وَلَنْ يَمَسَّهُ أَبَدًا
والْفَنَاءُ مَكْتُوبٌ عَلَيْنَا جَمِيعًا، وَالْبَقَاءُ خَالِصٌ لِوَجْهِكَ وَحْدَه؛ فَلَكَ الْمُلْكُ الْأَسْمَى، وَالتَّقْدِيسُ الْأَعْلَى
فالتُّرَابُ لَا يَستقر على وَجه الأرضِ، إِلَّا بِأَمْرِكَ، وَهَذِهِ الْقُبَّةُ الْخَضْرَاءُ (السَّمَاءُ) رَفَعْتَهَا بِقُدْرَتِكَ بِلَا عَمَدٍ
فمَنْ سِوَاكَ أَمَالُ (أثنى) قَوْسَ الْفَلَكِ كَمِقْرَعَةِ (عَصا) الصَّوْلَجَانِ؟ وَمَنْ غَيْرُكَ أَلْقَى بِـمِلْحِ الرُّوحِ (نَفخت الرُوح بالجسدِ، تماماً كصانع الزجاج الجميل، ينفخ فيه ليكون شكله، كأنه يعطيه الحياة والمظهر النهائي)، فِي مِرْجَلِ هَذَا الْجَسَدِ لِيَهَبَهُ الْحَيَاةَ؟
ومثل صَوت (الْفَرَسِ الْأَبْلَقِ)، صَدى عَظَمَتُكَ الطاغي، فِي هَذَا الْعَالَمِ، فكيفَ يَجْرُؤُ أحدٌ بعد هذا، أَنْ يَهْتِفَ بأَنَا الْحَقُّ (إشارة للحلاج) سِوَاكَ؟ فَأَنْتَ الْحَقُّ الْمُطْلَقُ
فلَوْ غَابَ سُكُونُكَ عن العَالمِ، لَمَا قَرَّ (أستقرَ) لِلْخَلْقِ قَرَارٌ، وَإِنَّمَا نَسْتَمِدُّ الْقُدْرَةَ عَلَى مُكَابَدَةِ الْعِشْقِ لكَ، مِنْ جَذْبِ سِحْرِ اسْمِكَ
ومُنْذُ أَنْ سَلَكَ كَرَمُكَ طَرِيقَهُ إِلَى الْعَالَمِ، أحْتَمَلَ ظَهْرُ الْأَرْضِ أَمَانَةَ الْوُجُودِ (الْعِبْءَ الثَّقِيلَ)/ إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا
فلَوْلَا أَنَّ هَذَا الْعَالَمَ قَدْ وُلِدَ مِن ظَهْرِ كَرَمِكَ، لأنْفَصَلَت الْأَرْضِ عَن رَحِمِ الْوُجُودِ (مركز)، وَضَاعَتْ فِي تِّيهِ عَظَيم
وإِنَّ مِيثَاقَ الْعِبَادَةِ لَا يَنْتَظِمُ إِلَّا بِكَ، وَكُلُّ صُنُوفِ التَّأَلُّهِ لِغَيْرِكَ هِيَ عِبَادَةٌ بَاطِلَةٌ و مَحْضٌ حَرَام
وكُلُّ لِسَانٍ لَا يَنْطِقُ بِثَنَائِكَ، فَالصَّمْتُ أَوْلَى لهُ؛ وَكُلُّ فِكرٍ وخاطرٍ لَا يَتَّصِلُ بِذِكْرِكَ، فَالنِّسْيَانُ يَلِيقُ بِهِ
سَاقِي اللَّيْلِ (الَّذِي يُدِيرُ الظَّلَامِ مع النَهار) طَوْعُ بَنَانِكَ، وَطَائِرُ السَّحَرِ لَا يَشْدُو إِلَّا بِتَأْثِيرِ جَمَالِ اسْمِكَ
وإِذَا كَانَ وُجُودِي في هَذه الدُنيا (كجِسم مَادي)، هُوَ الْحِجَابَ الَّذِي يَسْتُرُكَ عَنِّي، فَاطْوِ صَفْحَةَ كِيَانِي وَأَفْنِنِي فِيكَ، حتى أكون جزءاً من الكلِ (يَنكشف الحِجاب عن الخِلق وتظهر عَظمة الخَالق الواحد/فَرد صَمد)
فأَرِ الْأَفْلَاكَ عَجْزَهَا الْمَكْنُونَ، وَفُكَّ عُقْدَةَ هَذَا الْعَالَمِ لِيَتَحَرَّرَ مِن القُيُودِ (الْمَادَّةِ)
وأَبْطِلْ سُلْطَانَ الزَّمَانِ وَتَعَاقُبَ الْأَيَّامِ، وَغَيِّرْ صُوَرَ هَذِهِ الْأَجْرَامِ السَّمَاوِيَّةِ، لِتَكْشِفَ عَن جَوْهَرِهَا
وأَعِدِ الْكَلِمَاتِ الْمَنْطُوقَةَ إِلَى مَصْدَرِهَا فِي الْقَلَمِ الْأَزَلِيِّ، وَرُدَّ أَمَانَةَ (قَرْضَ، إيجاد الإنسان على الأرض) الْأَرْضِ إِلَى حَظِيرَةِ الْعَدَمِ
وأجْعَلْ أيام أَهْلِ الظُّلْمَةِ (الظالمين) خَالِيَةً مِنَ الضِّيَاءِ، وَخَلِّصْ أَهْلَ الْأَرْوَاحِ (الْجَوْهَرِيِّينَ، الباحثيين عن جوهر الشيء، العارفين) مِن أَوْضَارِ الصِّفَاتِ الْمَادِّيَّةِ (الْعَرَضِ الظاهر، التعلق بالمادة)
وحَطِّمْ هَذَا الْعَالَمَ ذَا الْجِهَاتِ السِّتِّ (الْكُرْسِيَّ)، وَدَمِّرْ صَرْحَ السَّمَاوَاتِ التِّسْعِ (الْمِنْبَرَ) لِيَبْقَى عَرْشُكَ وَحْدَهُ
وأَلْقِ بِـصُنْدُوقِ هذا القَمرِ الصَغير، عَلَى طِينِ هَذِهِ الأرض، التي كأنها خِرزة، وَأرْشِقْ بحَجرِ كَوكب زُحَلَ، كَأْسَ كوكب الزُّهْرَةِ؛ لِتَتَهَشَّمَ صُوَرُ هَذَا الْعَالَمِ بأكمله
وفَكِّكْ حَبَّاتِ هَذَا الْعِقْدِ الْمُضِيءِ لَيْلًا (النُّجُومِ)، وَحَطِّمْ أَجْنِحَةَ طَائِرِ اللَّيْلِ وَالنَّهَارِ، لِيَتَوَقَّفَ الزَمَانُ من حِينه
وأمَسح (أكشط) هَذِهِ الْكَوْمَةَ مِنَ الطِّينِ (الْجِبَالَ) عَن وَجْهِ الْأَرْضِ، حَتَّى لَا يَبْقَى لِلتُّرَابِ قَالِبُ لَطابوقةٍ وَاحِدَةٍ، يَشْهَدُ عَلَى وُجُودِ الْمَادَّةِ
وأَزِلْ غُبَارَ اللَّيْلِ عَن جَبِينِ الْفَلَكِ، وَقُلْ لِتِلْكَ الْخِيَامِ (النُّجُومِ) أَنْ تَهْوِيَ وَلَا تَقُومَ لَهَا قَائِمَةٌ بَعْدَ الْيَوْمِ
فإِلَى مَتَى نَسِيرُ فِي هَذَا الطَّرِيقِ الْمتجدد لِلزَّمَانِ؟ فأكْشِفْ لَنَا سِتْرًا مِنَ الطَّرِيقِ الْقَدِيمِ (الْأَزَلِي) الَّذِي لَا تَبَدُّلَ فِيهِ، ولا تَغيير
وأَبْطِلْ هَذَا الْمُخَطَّطَ الْكَوْنِيَّ، وَأنْزِعْ عُنُقَ الْفَلَكِ مِن رِبْقَةِ الْحَرَكَةِ وَالسُّكُونِ؛ لِيَفْنَى الْحَدِيثُ وَيَبْقَى الْقَدِيمُ (الأزلي)
وأَطْفِئْ بِمَائِكَ نِيرَانَ الظُّلْمِ وَالْجَوْرِ، وَأَسْكِنِ الرِّيَاحَ (الْأَهْوَاءَ) فِي أَعْمَاقِ التُّرَابِ حَتَّى تَهْدَأَ
وأَحْرِقْ سِجِلَّاتِ الْمُنَجِّمِينَ وَعُلَمَاءِ الْأَفْلَاكِ، وَأَغْلِقْ (خَيِّطْ) أَعْيُنَ عَبَدَةِ الشَّمْسِ، الَّذِينَ غَرَّتْهُمُ الظَّوَاهِرُ عَنِ الْمُصَوِّرِ
وأنفي (أجعلها غير مُوجودة) هَذِهِ الْبُرُوجَ مِنْ أَطْوَاقِ الْأَهِلَّةِ، وَأَرفع هَذَا الْحِجَابَ عَن حَفْنَةِ الْخَيَالِ، الَّذي نَحْسَبُهَ وُجُودًا
حَتَّى يُقِرَّ الْكُلُّ بِأُلُوهِيَّتِكَ وَحْدَكَ، وَيَشْهَدُوا بِأَنَّ كِيَانَهُمْ مَا هُوَ إِلَّا عَدَمٌ
حتى الْبُرْاعُمُ قَدْ أستَعدت بكل رُوحها، مُعْلِنةٌ عُبُودِيَّتَهُا، وَالْوَرْدَةُ صَارَتْ كُلُّهَا رُوحًا، لِأَنَّهَا تَحْيَا بِفَيْضِكَ وَحْدَكَ
ومَنْ أَهْرَقْ دَمَهُ فِي سَبِيلِكَ فَلَا دِيَةَ لَهُ (لِأَنَّ وَصْلَكَ هُوَ ثَمَنُ دمهِ، قد مات عِشقا لوصلكَ)، وَمَنْ تعَلَّقْ فِي مِشْنَقَةِ عِشْقِكَ، فَلَا بَدِيلَ لَهُ عَنْكَ
وأَنْتَ الَّذِي تَمُدُّ فِي عُمْرِ اللَّيْلِ وَتُطِيلُ مَنَازِلَهُ، وَأَنْتَ الَّذِي تَرُدُّ النَّهَارَ الْغَائب إِلَى مَطْلَعِهِ
ولَئِنْ سَلَّطْتَ قَهْرَكَ عَلَى كَثِيرٍ مِنَّا، لِحِكْمَةٍ، فَلَا يَمْلِكُ أَحَدٌ مِنَّا وَجْهًا لِلشَّكْوَى أَمَامَ سُلْطَانِ عَدْلِكَ
ولقد أَوْدَعْتَ ضِيَاءَ الْعَقْلِ فِي نُورِ الرُّوحِ، وَجَعَلْتَ لِلِّسَانِ ذَائِقَةً (حَلَاوَةً الكلامِ) تَسْتَمِدُّ مَعَانِيَهَا مِنَ الْقَلْبِ
والْفَلَكُ الدَّوَّارُ، لَمْ يَجِدْ مَركز إسْتِقْرَارِهِ إِلَّا بِكَ، وَبُسْتَانُ الْوُجُودِ لَمْ يَرْتَوِ إِلَّا مِنْ مَاءِ حَيَاتِكَ
وحركة زَهْرَةِ النَّسْرِينِ لَيْسَتْ بِفِعْلِ نَسِيمِ الصَّبَا (عِند الصباح)، لأن تُرَابَ أَعْتَابِكَ صَارَ لِعَيْنِهَا كُحْلًا (كحل تُوتِيَا)
وأَوْرَاقُ زَهْرَةِ السَّوْسَنِ الَّتِي هِيَ مَصَابِيحُكَ الْمُضِيئَةُ، لَيْسَتْ إِلَّا أَلْسِنَةً تَلْهَجُ بِتَسْبِيحِكَ لَيْلَ نَهَارَ، وتَوحيدكَ
وعَبْدُكَ نِظَامِي، مَا هُوَ إِلَّا كُرَةٌ، تَقْذِفُهَا بِمِقْرَعَةِ (بعصا) قَدَرِكَ، وَهُوَ فِي الدَّارَيْنِ (الدنيا والأخرة) لَيْسَ إِلَّا تُرَابًا عند عَتبة زُقَاقِكَ
فيا ربي، أعْمُرْ قَلْبَ عَبدكَ (نظامي) بِنُورِ الْمَعْرِفَةِ، وَفُكَّ عُنُقَهُ مِنْ شِرَاكِ الْهُمُومِ وَالْأَحْزَانِ
المعنى الصوفي والعرفاني
يُخَاطِبُ الشاعر (نِظَامِي) الذَّاتَ الْإِلَهِيَّةَ بِإعْتِبَارِهَا مَصْدَرَ كُلِّ حَرَكَةٍ وَسُكُونٍ فِي الْكَوْنِ، حيث يَصِفُ “التُّرَابَ” بِالضَّعْفِ الَّذِي أسْتَمَدَّ قُوَّتَهُ مِنَ اللهِ، وَيَتَعَجَّبُ مِنْ رَفْعِ السَّمَاءِ بِلَا أَعْمِدَةٍ، وَنَفْخِ الرُّوحِ فِي الْجَسَدِ الْمَادِّيِّ الَّذِي شَبَّهَهُ بِـ”الْقِدْرِ” الَّذِي يَحْتَاجُ لِلْمِلْحِ (الرُّوحِ) لِيَصْلُحَ مأكله
ويُؤَسِّسُ نِظَامِي هُنَا لِمَفْهُومِ “الْفَقْرِ الَّذِي هُوَ عَيْنُ الْغِنَى بِاللهِ”. التَّعْبِيرُ عَنِ الْجَسَدِ بِأَنَّهُ “دِيج” (مِرْجَل) يُوضِحُ الصِّرَاعَ الدَّاخِلِيَّ وَالْغَلَيَانَ النَّفْسِيَّ الَّذِي لَا يَهْدَأُ إِلَّا بِـ”نَمَكِ جَان” (مِلْحِ الرُّوحِ/الْمَعْنَى). كَمَا يُشِيرُ إِلَى أَنَّ الْعَالَمَ (الْأَبْلَقَ) مُتَقَلِّبٌ كَالْفَرَسِ الَّذِي لَا يُلْجِمُهُ إِلَّا أَمْرُ الْحَقِّ
يَسْتَحْضِرُ نِظَامِي صَيْحَةَ “أَنَا الْحَقُّ” للحلاج؛ لَكِنَّهُ هُنَا يَرُدُّهَا لِأَصْلِهَا، فَلَا يَحِقُّ لِأَحَدٍ أَنْ يَدَّعِيَهَا إِلَّا اللهُ عِنْدَمَا يَتَجَلَّى لِقَلْبِ الْعَارِفِ. كَمَا يُشِيرُ إِلَى مَفْهُومِ “الْجَذْبِ” فِي قَوْلِهِ “كَشِشِ نَامِ تُو”، حَيْثُ إِنَّ اسْمَ اللهِ هُوَ الْمِغْنَاطِيسُ الَّذِي يَجْذِبُ أَرْوَاحَ الْمُحِبِّينَ لِتَحَمُّلِ مَشَاقِّ الْعِشْقِ
يَرَى نِظَامِي أَنَّ الْإِنْسَانَ هُوَ “بَارِ گِرَان” (الْعِبْءُ الثَّقِيلُ/الْأَمَانَةُ) الَّذِي حُمِلَ عَلَى ظَهْرِ الْأَرْضِ بِفَضْلِ الْكَرَمِ الْإِلَهِيِّ. هُوَ يَعْتَرِفُ بِفَنَاءِ كُلِّ مَا سِوَى اللهِ، وَيَعْتَبِرُ أَنَّ كُلَّ جَمَالٍ فِي “تَرْكِيبِ” الْإِنْسَانِ هُوَ نُورٌ مُعَارٌ مِنَ الْحَقِّ
يَسْتَغِيثُ نِظَامِي بِاللهِ لِيُظْهِرَ سُلْطَانَ “الْقَهْرِ” الَّذِي يَطْوِي الْوُجُودَ الْمَادِّيَّ. هُوَ يَرَى أَنَّ كُلَّ مَا فِي الْكَوْنِ (اللَّيْلُ، السَّحَرُ، الْأَرْضُ) هُوَ مُسَخَّرٌ بِأَمْرِهِ. يَنْتَقِلُ بَعْدَ ذَلِكَ لِطَلَبِ هَدْمِ بِنَاءِ الْعَالَمِ؛ فَهُوَ يُرِيدُ لِلزَّمَانِ أَنْ يَتَوَقَّفَ (نَسْخِ الْأَيَّامِ) وَلِلْمَادَّةِ أَنْ تَتَلَاشَى (مَسْخِ الْأَجْرَامِ) لِيَصِلَ إِلَى الْحَقِيقَةِ الْمُجَرَّدَةِ
“إشْتِيَاقَ الرُّوحِ لِلْخَلَاصِ”. نِظَامِي يَصِفُ “الذَّاتَ الشخصية” (مَنَم) بِأَنَّهَا الْحِجَابُ الْأَكْبَرُ الَّذِي يَمْنَعُ الرُّؤْيَةَ (الخالق)، و الطَّلَبُ بِتَحْطِيمِ “الْكُرْسِيِّ شَشگُوشِه” (الْعَالَمِ بَعَنَاصِرِهِ السِّتِّ) وَ”الْمِنْبَرِ نُه پَايِه” (الْأَفْلَاكِ التِّسْعِ) هُوَ صَرْخَةٌ نَفْسِيَّةٌ تَعْنِي أَنَّ الْعَارِفَ قَدْ ضَاقَ ذَرْعاً بِـ”سِجْنِ الطَّبِيعَةِ” وَيُرِيدُ الْعَوْدَةَ إِلَى مَقَامِ الواحد القهار، حَيْثُ لَا زَمَانَ وَلَا مَكَانَ
يَرْتَكِزُ الشاعر عَلَى مَفْهُومِ “الْفَنَاءِ فِي التَّوْحِيدِ”. قَوْلُهُ “گَر مَنَم آن پَرْدِه بِه هَم دَر نَوَرْد” هُوَ ذِرْوَةُ الإسْتِسْلَامِ، حَيْثُ يَسْأَلُ اللهَ أَنْ يَمْحُوَ أَنَانِيَّتَهُ لِيَتَجَلَّى “الْفَرْدُ” الْأَزَلِيُّ. كَمَا يُفَرِّقُ بَيْنَ “الْجَوْهَرِيِّينَ” (أَهْلِ الرُّوحِ) وَ”الْعَرَضِ” (الْمَظَاهِرِ الزَّائِلَةِ)، دَاعِياً إِلَى تَجْرِيدِ الرُّوحِ مِن كُلِّ مَا هُوَ مَادِّيٌّ لِتَسْبَحَ فِي أَنْوَارِ الْمَلَكُوتِ
يَرَى نِظَامِي أَنَّ الْوُجُودَ الْحَالِيَّ لَيْسَ إِلَّا “دَيْناً” (وَام) إسْتَعَارَهُ الْإِنْسَانُ مِنَ الْعَدَمِ، وَأَنَّ الْكَمَالَ يَنْحَصِرُ فِي رَدِّ هَذَا الدَّيْنِ وَالْعَوْدَةِ إِلَى الْأَصْلِ. وهُوَ يُنَاجِي اللهَ بِصِفَةِ “الْقَهَّارِ” الَّذِي يَهْدِمُ بِقُدْرَتِهِ عَالَمَ “الصُّورَةِ” لِيَبْنِيَ عَالَمَ “الْمَعْنَى”؛ فَكُلُّ مَا لَا يَكُونُ ذِكْرُ اللهِ فِيهِ فَهُوَ مَحْكُومٌ بِالنِّسْيَانِ
يُطَالِبُ نِظَامِي فِي هَذَا الْمَقْطَعِ بِـ”يَوْمِ الْقِيَامَةِ” الصُّغْرَى لِكُلِّ عُنْصُرٍ كَوْنِيٍّ. هُوَ يَدْعُو اللهَ لِتَحْطِيمِ الْقَمَرِ، تَفْكِيكِ النُّجُومِ، وَمَسْحِ الْجِبَالِ. نِظَامِي هُنَا يَسْخَرُ مِنَ الَّذِينَ يَعْتَمِدُونَ عَلَى “دَفْتَرِ الْأَفْلَاكِ” (التَّنْجِيمِ) وَيَرَى أَنَّ الشَّمْسَ وَالْقَمَرَ لَيْسَتْ إِلَّا “أَطْوَاقًا” فِي عُنُقِ الْعُبُودِيَّةِ
ويُمَثِّلُ هَذَا الطَّلَبُ “الرَّغْبَةَ فِي كَشْفِ الْحَقِيقَةِ الْمُطْلَقَةِ”. “رَّاهِ نُو” (الطَّرِيقُ الْحَدِيثُ) هُوَ عَالَمُ الزَّمَانِ وَالْمَكَانِ الَّذِي وُجِدَ بَعْدَ الْخَلْقِ، أَمَّا “رَّاهِ قَدِيم” فَهُوَ مَقَامُ “الْعَمَاءِ” أَوْ الْأَزَلِيَّةِ حَيْثُ كَانَ اللهُ وَلَمْ يَكُنْ مَعَهُ شَيْءٌ. نِظَامِي يُرِيدُ التَّحَرُّرَ مِنْ “مُشْتِى خِيَال” (حَفْنَةِ الْخَيَالِ) الَّتِي نُسَمِّيهَا حَيَاةً، لِيَصِلَ إِلَى الْيَقِينِ الَّذِي لَا شَكَّ فِيهِ
يَتَجَلَّى هُنَا مَقَامُ “قَهْرِ الْأَحَدِيَّةِ لِلْكَثْرَةِ”، و نِظَامِي يَرَى أَنَّ جَمِيعَ الْكَائِنَاتِ (نُجُوم، جِبَال، أَفْلَاك) هِيَ حُجُبٌ “خِيَالِيَّةٌ”، و الْعِبْرَةُ الصُّوفِيَّةُ هِيَ أَنَّ الْإِقْرَارَ بِالْأُلُوهِيَّةِ لَا يَكْتَمِلُ إِلَّا بِـ “الشَّهَادَةِ عَلَى الْعَدَمِ الذَّاتِيِّ” لِلْمَخْلُوقِ. كَمَا يَنْفِي نِظَامِي أَيَّ تَأْثِيرٍ لِلْكَوَاكِبِ (زُحَل، الزُّهْرَة) عَلَى الْمَصِيرِ، مُؤَكِّدًا أَنَّ الْحُكْمَ لِلَّهِ وَحْدَهُ
يَرَى نِظَامِي أَنَّ الْعَالَمَ “صُورَةٌ” تَحْتَاجُ إِلَى “نَسْخٍ/إستبدال” لِيَظْهَرَ “الْمَعْنَى”؛ فَكُلُّ مَا يَحْسَبُهُ الْبَشَرُ ثَابِتًا (كَالْجِبَالِ وَالْأَفْلَاكِ) هُوَ فِي الْحَقِيقَةِ هَبَاءٌ مَنْثُورٌ أَمَامَ سُلْطَانِ الْحَقِّ تعالى، و الْخَاتِمَةُ الْعُظْمَى هِيَ الْفَنَاءُ الَّذِي يُورِثُ الْبَقَاءَ للهِ
يَخْتِمُ نِظَامِي مُنَاجَاتَهُ بِتَصْوِيرِ الْكَوْنِ كَمِحْرَابٍ كَبِيرٍ؛ حَيْثُ الْبُرْعُمُ يَشُدُّ خَصْرَهُ لِلْخِدْمَةِ، وَالْأَزْهَارُ (النَّسْرِينُ وَالسَّوْسَنُ) لَا تَتَحَرَّكُ عَبَثًا بَلْ هِيَ مَصَابِيحُ تَنْطِقُ بِالتَّسْبِيحِ، و ثُمَّ يَعُودُ لِلْمُسْتَوَى الْإِنْسَانِيِّ لِيُؤَكِّدَ أَنَّ الْعَقْلَ وَاللِّسَانَ هُمَا هِبَةٌ إِلَهِيَّةٌ لِإِدْرَاكِ هَذَا الْجَمَالِ، مُقِرًّا بِأَنَّ مَشِيئَةَ اللهِ هِيَ الْقُطْبُ الَّذِي يَدُورُ حَوْلَهُ كُلُّ شَيْءٍ
ويَطْرَحُ نِظَامِي مَفْهُومَ “الْعُبُودِيَّةِ الطَّوْعِيَّةِ”؛ فَالْبُرْعُمُ “كَمَر بَسْتِه” (مُتَأَهِّبٌ)، وَهَذَا يَعْنِي أَنَّ الإسْتِعْدَادَ لِلْفَنَاءِ فِي اللهِ هُوَ سِرُّ الْحَيَاةِ. كَمَا يُشِيرُ إِلَى أَنَّ “الْمَعْرِفَةَ” (العرفان) هِيَ الْعَمَارُ الْحَقِيقِيُّ لِلنَّفْسِ (خاطرش از معرفت آباد كن)؛ فَالْغَمُّ نَاتِجٌ عَنِ الْجَهْلِ بِالْمَصْدَرِ، أَمَّا مَنْ يَعْرِفُ اللهَ فَقَدْ نَجَا عُنُقُهُ مِنْ شَرَكِ الْقَلَقِ الْوُجُودِيِّ
ومَقَامُ “التَّسْبِيحِ الْكَوْنِيِّ” الْمُسْتَمَدِّ مِنْ آيَةِ “وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ”. نِظَامِي يَرَى “السَّوْسَنَ” ذَا الْبَتَلَاتِ الْمُتَعَدِّدَةِ كَأَلْسِنَةٍ تُسَبِّحُ. كَمَا يَسْتَخْدِمُ رَمْزَ “الْكُرَةِ” (گُوي)، وَهُوَ رَمْزٌ عِرْفَانِيٌّ عَمِيقٌ يَعْنِي أَنَّ الْعَارِفَ لَا إِرَادَةَ لَهُ مَعَ إِرَادَةِ مَحْبُوبِهِ، فَمَهْمَا ضَرَبَهُ بِـ”مِقْرَعَةِ،العصا” الْبَلَاءِ، لَا يَرُوحُ إِلَّا حَيْثُ يُرِيدُ الْحَقُّ تعالى
وتَنْتَهِي الْمُنَاجَاةُ بِتَحَوُّلِ الشَّاعِرِ مِنْ مَادِحٍ لِلْعَظَمَةِ إِلَى طَالِبٍ لِلرَّحْمَةِ، وهُوَ يَعْتَبِرُ أَنَّ كُلَّ مَنْظُومَةِ “مَخْزَنِ الْأَسْرَارِ” هِيَ سَعْيٌ لِتَحْرِيرِ الْعُنُقِ مِنْ “دَامِ غَم” (فَخِّ الْأَحْزَانِ الدُّنْيَوِيَّةِ) عَنْ طَرِيقِ عَمَارِ الْقَلْبِ بِمَعْرِفَةِ اللهِ، و نِظَامِي يُلَخِّصُ رِحْلَتَهُ بِأَنَّهُ “تُرَابٌ” عَلَى بَابِ الْحَقِّ، وَأَنَّ هَذَا التَّذَلُّلَ هُوَ ذِرْوَةُ الشَّرَفِ الْبَشَرِيِّ
المفردات
تَوَانَا: قَوِيّ / مُقْتَدِر
قَائِم بِه ذَات: مَوْجُودٌ بِنَفْسِهِ (وَاجِبُ الْوُجُودِ)
تَغَيُّر : تَبَدُّل / إسْتِحَالَة (التحول)
قُبِّهٔ خَضْرَا: السَّمَاءُ
بِيسُتُون: بِلَا أَعْمِدَةٍ (فقراتِ)
أَبْلَق: مَا فِيهِ سَوَادٌ وَبَيَاضٌ (كِنَايَةٌ عَنِ الدُّنْيَا بِلَيْلِهَا وَنَهَارِهَا)
چَوْگَان: مِقْرَعَةُ الْكُرَةِ (الصَّوْلَجَان)
دِيج: مِرْجَل/قِدْر (ديگه» حالیا)
نَاف: سُرَّة (كِنَايَةٌ عَن مَرْكَزِ الشَّيْءِ)
عَقْد: عَقْد / مِيثَاق / نِظَام
دَسْتكَش: تَابِع / خَاضِع
نَسْخ: إِبْطَال / مَحْو
أَجْرَام: كَوَاكِب / نُجُوم
عَرَض: الصِّفَاتُ الزَّائِلَةُ (مُقَابِل الْجَوْهَرِ)
شَشگُوشِه: سُدَاسِيُّ الزَّوَايَا (كِنَايَةٌ عَنِ الْجِهَاتِ السِّتِّ لِلْعَالَمِ)
حُقِّه: صُنْدُوقٌ صَغِيرٌ
مُهْرِه: خَرَزَة (كِنَايَة عَنِ الْأَرْضِ)
عِقْد: قِلَادَة
مُرْغِ شَب و رُوز: طَائِرُ اللَّيْلِ وَالنَّهَارِ (كِنَايَة عَنِ الزَّمَانِ)
اَخْبِيِه: جَمْعُ خِبَاء (خِيَام/أَغْلِفَة)
جردون (گردون): الفلك/السماء
جردن (گردن): رقبة
مُهْرِه: خَرَزَة (تُسْتَخْدَمُ هُنَا لِلْأَرْضِ)
عِقْد: قِلَادَة
جِبْهِه: جَبِين
طَرْح: مُخَطَّط / تَصْمِيم
بِيدَاد: ظُلْم / جَوْر
دَفْتَر: سِجِلّ / كِتَاب
عَدَم: اَللَّا وُجُود
جُل (گُل): الورد
كَمَر بَسْتِه: مُتَأَهِّب / مُسْتَعِدٌّ (حَرْفِيًّا: مَشْدُودُ الْخَصْرِ).
چَاشْنِى: مَذَاق / نَكْهَة (من المصدر چشيدن)
تُوتِيَا: كُحْلٌ (يُقْصَدُ بِهِ هُنَا الْبَصِيرَةُ)
مَصَابِيح: سُرُجٌ أَوْ أَنْوَار
گُوي: كُرَةُ الصَّوْلَجَانِ
دَام: شَرَك / مِصْيَدَة
Persian Text
ای همه هستی ز تو پیدا شده
خاک ضعیف از تو توانا شده
زیرنشین عَلَمت کائنات
ما به تو قائم چو تو قائم به ذات
هستیِ تو صورتِ پیوند نی
تو بِه کَس و کَس بهتو مانندْ نی
آنچه تَغَیُّر نپذیرد تویی
وانکه نمردهست و نمیرد تویی
ما همه فانی و بقا بس تو راست
ملک تعالی و تقدُّس تو راست
خاک به فرمان تو دارد سکون
قُبّهٔ خَضرا تو کنی بیستون
جز تو فلک را خَمِ چوگان که داد؟
دیگِ جسد را نمکِ جان که داد؟
چون قدمت بانگ بر ابلق زند
جز تو که یارد که اناالحق زند؟
رفتی اگر نامدی آرام تو
طاقت عشق از کشش نام تو
تا کَرَمت راه جهان برگرفت
پشت زمین بار گران برگرفت
گر نه ز پشتِ کرمت زاده بود
ناف زمین از شکم افتاده بود
عقدِ پرستش ز تو گیرد نظام
جز به تو بر هست پرستش حرام
هر که نه گویای تو خاموشْ بِهْ
هر چه نه یاد تو فراموشْ بِهْ
ساقیِ شب دستکش جام تست
مرغ سحر دستخوش نام تست
پرده برانداز و برون آی فرد
گر منم آن پرده بههم درنورد
عجزِ فلک را به فلک وانمای
عقدِ جهان را ز جهان واگشای
نَسْخ کن این آیت ایّام را
مَسخ کن این صورتِ اجرام را
حرف زبان را به قلم بازده
وام زمین را به عدم بازده
ظلمتیان را بُنه بینور کن
جوهریان را ز عَرَض دور کن
کرسی ششگوشه بههم درشکن
منبرِ نُهپایه به هم در فِکَن
حُقّهٔ مَه بر گِل این مهره زن
سنگ زُحَل بر قَدَح زُهره زن
دانهکن این عِقدِ شبافروز را
پَر بشکن مرغ شب و روز را
از زمی این پُشتهٔ گِل بر تراش
قالب یک خشت زمین گو مباش
گَرد شب از جِبْههٔ گردون بریز
جبهه بیفت اخبیه گو بَر مَخیز
تا کی ازین راه نو روزگار؟
پردهای از راه قدیمی بیار
طرحْ برانداز و بُرون کَش برون
گردن چرخ از حرکات و سکون
آب بریز آتش بیداد را
زیرتر از خاک نشان باد را
دفتر افلاکشناسان بسوز
دیدهٔ خورشید پرستان بدوز
صفر کن این بُرج ز طوق هِلال
باز کن این پرده ز مُشتی خیال
تا به تو اِقرار خدایی دهند
بر عدم خویش گواهی دهند
غنچه کمر بسته که ما بندهایم
گُل همه تَن جان که به تو زندهایم
بی دیَتَست آنکه تو خون ریزیاش
بی بَدَلست آنکه تو آویزیاش
منزل شب را تو دراز آوری
روزِ فرو رفته تو باز آوری
گرچه کنی قهر بسی را ز ما
روی شکایت نه کسی را ز ما
روشنی عقل به جان دادهای
چاشنی دل به زبان دادهای
چرخْ رَوِشْ قُطب ثَبات از تو یافت
باغِ وجود آب حیات از تو یافت
غمزهی نسرین نه ز باد صباست
کز اثرِ خاکِ تواش توتیاست
پردهٔ سوسن که مَصابیحِ تُست
جمله زبان از پی تسبیحِ تُست
بنده نظامی که یکی گوی تست
در دو جهان خاک سر کوی تست
خاطرش از معرفت آباد کن
گردنش از دام غم آزاد کن
:The First Monologue: On Politics and God's Wrath){kind=link}