On the Oneness of God

QasidaIndian/Isfahani style
English

On the Oneness of God

You who invented these nine circling spheres, and whose grace nurtures every being in the world. No one walks without pockets and arms full of your bounty, ever since your generosity opened its shop. While your kindness, like a nurse, pours milk into its throat, the garden's rose opens its mouth like a child. Your grace is a sage whose single glance gives even smoke the alchemical power of gold. Describing you, my speaking tongue is like the wild lily; you would think it grew no tongue at all for speech. However far I look, from your grace were born every particle of the earth and every moment of time. On the road toward your essence, at the very first station, the feet of all travelers sink into the mud. On your path, the practical mind, through the force of worship, has shot an arrow and fumbled for the target. The theoretical mind has washed its face in your ocean, yet it stays at the shore and has never seen the depths. They say: since the made world is a certainty, reason can infer its Maker through thought and reflection. But isn't reason itself part of the made world? How can the made carry a trace back to its Maker! What better proof than his own existence to establish the Lord of earth and time? Since there is no one but you, what can I say of a partner? Oneness is enough; let us just close our mouths. The foundations of both worlds were born from you, O true foundation of all the world from head to foot. You are present before yourself, and the whole world is from you; to deny such knowledge is beyond the tongue's power. The believers in God's bodily form lie trampled under blame, since your essence is what created place itself. Since on the road to your nobility it is but a thread of illusion, the lowly bondage of the parts of time. You who claim knowledge, you cannot even give voice and expression to knowing your own self. It is ignorance, not knowledge, to try to prove the Lord of the world through fancies and imaginings. The knot of your prayer beads solves nothing; if you are a true wayfarer, untie the knot of your own soul's thread. From fixed stars and planets comes nothing but knots; better dust on your sight than that you gaze at the heavens. Since burning has never been your lot, you cannot know the state of a heart scorched among the burned. See, intoxicated, on his road, how the chained waves dance, the flowing water with a fetter on its feet. Climbing the gallows is the first step on his road; do not mock those who share Mansur's nature. O existence of those who vanished on the road of longing for you, O name and trace of every heart without name or trace. Both your love, the lover, and the beloved are all you; you are the knower and the known of this hidden secret. Who pours the wine of spirits into the cup of bodies? You are the cupbearer, you the tavern, you the soul's wine. On your road I am that lost one, without heart or faith, so shamed I cannot even speak my name and trace. Brighten my sight with the kohl of true knowing, enough that I may tell certainty apart from mere guessing. Give me so much wine of restlessness from the grace of eternity that I may wet the lips of my thirsting soul with it. When the Generous One asks me this question, I will say: the one drunk on the open vision knows nothing of mere knowledge.
Explanation: Mansur refers to Mansur al-Hallaj, the mystic executed on the gallows for his ecstatic claim of union with God; here he stands for the lover who accepts annihilation. The poem contrasts rational proof with direct mystical vision, favoring the latter.

Original · Persian

شمارهٔ ۲ - در توحید

ای مخترع این نه فلک دایره سان را وی تربیت از لطف تو اشخاص جهان را
کس نیست که پر جیب و بغل نیست ز احسان تا جود تو در باز گشادست دکان را
تا شیر کند در گلویش دایه لطفت چون طفل، گشودست گل باغ دهان را
لطف تو حکیمی ست که از یک نظر لطف خاصیت اکسیر دهد طبع دخان را
اوصاف ترا ناطقه چون سوسن آزاد گویی ز پی نطق نیاورده زبان را
چندان که نظر می کنم از لطف تو زادند هر ذره ز ذرات زمین را و زمان را
در جاده کنه تو در منزل اول در لای فرو رفته قدم راهروان را
عقل عملی در رهت از زور عبادت انداخته تیری و تپاییده نشان را
عقل نظری روی ز دریای تو شسته است لیکن به کنارست و ندیده است میان را
گویند که مصنوعی عالم چو یقینی است یابد خرد از فکر و نظر صانع آن را
آخر نه هم از عالم مصنوع بود عقل؟ مصنوع به صانع ز کجا برد نشان را!
بهتر ز وجودش چه توان گفت به برهان اثبات خداوند زمین را و زمان را
غیر از تو چو کس نیست چه گویم ز شریکت توحید همین بس که ببندیم دهان را
ارکان وجودات دو عالم ز تو زادند ای رکن حقیقی تو سراپای جهان را
خود پیش خودی حاضر و عالم همه از تو انکار چنین دانش حد نیست زبان را
پامال ملامت شده‌اند اهل تجسم چون ذات تو ایجاد نموده است مکان را
چون رشته وهم است به راه شرف تو پابندی کم‌پایگی اجزای زمان را
ای آنکه کنی دعوی دانش نتوانی کز معرفت خویش دهی نطق بیان را
جهلست نه علم انکه به اوهام و خیالات خواهی کنی اثبات خداوند جهان را
از عقده تسبیح تو کاری نگشاید گر مرد رهی ساز گره رشته جان را
از ثابت و سیاره به جز عقده نیاید خاکت به نظر به که ببینی دبران را
با سوختنت کار نیفتاده ندانی احوال دل سوخته سوختگان را
مستانه ببین در رهش از سلسله موج زنجیر به پا رقص‌کنان آب روان را
بر دار شدن گام نخستین به ره اوست پر طعنه مزن قالب منصور وشان را
ای هستی فانی شدگان در ره شوقت وی نام و نشان هر دل بی‌نام و نشان را
هم عشق تو و عاشق و معشوق همه تو دانا تو و دانسته تو این راز نهان را
در ساغر اجساد که ریزد می ارواح؟ ساقی تو و میخانه تویی باده جان را
در راه تو آن گمشده بی‌دل و دینم کز ننگ نیارم به زبان نام و نشان را
از سرمه تحقیق جلای بصرم بخش چندان که کنم فرق یقین را و گمان را
چندان می بی‌تابیم از فیض ازل ده کز وی چو کنم تر لب لب‌تشنه جان را
فیاض چو پرسد ز من این مسئله گویم کز علم خبر نیست سیه مست عیان را