1Cademy - دفتر پنجم - بخش ۳۴ - در صفت آن بی‌خودان کی از شر خود و هنر خود آمن شده‌اند کی فانی‌اند در بقای حق هم‌چون ستارگان کی فانی‌اند روز در آفتاب و فانی را خوف آفت و خطر نباشد / Book Five - Section 34 - On the Description of Those Selfless Ones Who Have Become Secure from Their Own Evil and Talent, Who Are Annihilated in the Subsistence of the Truth (God), Just Like the Stars That Are Annihilated in the Sun by Day, and the Annihilated One Has No Fear of Harm or Danger

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مثنوی معنوی: دفتر پنجم / Masnavi: Book Five

Poem

دفتر پنجم - بخش ۳۴ - در صفت آن بی‌خودان کی از شر خود و هنر خود آمن شده‌اند کی فانی‌اند در بقای حق هم‌چون ستارگان کی فانی‌اند روز در آفتاب و فانی را خوف آفت و خطر نباشد / Book Five - Section 34 - On the Description of Those Selfless Ones Who Have Become Secure from Their Own Evil and Talent, Who Are Annihilated in the Subsistence of the Truth (God), Just Like the Stars That Are Annihilated in the Sun by Day, and the Annihilated One Has No Fear of Harm or Danger

Original content

چون فناش از فقر پیرایه شود
او محمدوار بی سایه شود

فقر فخری را فنا پیرایه شد
چون زبانه شمع او بی سایه شد

شمع جمله شد زبانه پا و سر
سایه را نبود بگرد او گذر

موم از خویش و ز سایه در گریخت
در شعاع از بهر او کی شمع ریخت

گفت او بهر فنایت ریختم
گفت من هم در فنا بگریختم

این شعاع باقی آمد مفترض
نه شعاع شمع فانی عرض

شمع چون در نار شد کلی فنا
نه اثر بینی ز شمع و نه ضیا

هست اندر دفع ظلمت آشکار
آتش صورت به مومی پایدار

برخلاف موم شمع جسم کان
تا شود کم گردد افزون نور جان

این شعاع باقی و آن فانیست
شمع جان را شعله ربانیست

این زبانه آتشی چون نور بود
سایه فانی شدن زو دور بود

ابر را سایه بیفتد در زمین
ماه را سایه نباشد همنشین

بی خودی بی ابریست ای نیک خواه
باشی اندر بی خودی چون قرص ماه

باز چون ابری بیاید رانده
رفت نور از مه خیالی مانده

از حجاب ابر نورش شد ضعیف
کم ز ماه نو شد آن بدر شریف

مه خیالی می نماید ز ابر و گرد
ابر تن ما را خیال اندیش کرد

لطف مه بنگر که این هم لطف اوست
که بگفت او ابرها ما را عدوست

مه فراغت دارد از ابر و غبار
بر فراز چرخ دارد مه مدار

ابر ما را شد عدو و خصم جان
که کند مه را ز چشم ما نهان

حور را این پرده زالی می کند
بدر را کم از هلالی می کند

ماه ما را در کنار عز نشاند
دشمن ما را عدوی خویش خواند

تاب ابر و آب او خود زین مهست
هر که مه خواند ابر را بس گمرهست

نور مه بر ابر چون منزل شدست
روی تاریکش ز مه مبدل شدست

گرچه همرنگ مهست و دولتیست
اندر ابر آن نور مه عاریتیست

در قیامت شمس و مه معزول شد
چشم در اصل ضیا مشغول شد

تا بداند ملک را از مستعار
وین رباط فانی از دارالقرار

دایه عاریه بود روزی سه چار
مادرا ما را تو گیر اندر کنار

پر من ابرست و پرده ست و کثیف
ز انعکاس لطف حق شد او لطیف

بر کنم پر را و حسنش را ز راه
تا ببینم حسن مه را هم ز ماه

من نخواهم دایه مادر خوشترست
موسی ام من دایه من مادرست

من نخواهم لطف مه از واسطه
که هلاک قوم شد این رابطه

یا مگر ابری شود فانی راه
تا نگردد او حجاب روی ماه

صورتش بنماید او در وصف لا
هم چو جسم انبیا و اولیا

آنچنان ابری نباشد پرده بند
پرده در باشد به معنی سودمند

آن چنان که اندر صباح روشنی
قطره می بارید و بالا ابر نی

معجزه پیغامبری بود آن سقا
گشته ابر از محو هم رنگ سما

بود ابر و رفته از وی خوی ابر
این چنین گردد تن عاشق به صبر

تن بود اما تنی گم گشته زو
گشته مبدل رفته از وی رنگ و بو

پر پی غیرست و سر از بهر من
خانه سمع و بصر استون تن

جان فدا کردن برای صید غیر
کفر مطلق دان و نومیدی ز خیر

هین مشو چون قند پیش طوطیان
بلک زهری شو شو آمن از زیان

یا برای شادباشی در خطاب
خویش چون مردار کن پیش کلاب

پس خضر کشتی برای این شکست
تا که آن کشتی ز غاصب باز رست

فقر فخری بهر آن آمد سنی
تا ز طماعان گریزم در غنی

گنجها را در خرابی زان نهند
تا ز حرص اهل عمران وا رهند

پر نتانی کند رو خلوت گزین
تا نگردی جمله خرج آن و این

زآنک تو هم لقمه ای هم لقمه خوار
آکل و ماکولی ای جان هوش دار

English translation

When his annihilation is adorned by spiritual poverty, He becomes shadowless, like Muhammad. Spiritual poverty (Faqr) became the adornment of 'poverty is my pride' (Faqr-i Fakhri) through annihilation, When the flame of his candle became shadowless. The candle became entirely flame from foot to head; The shadow had no passage around it. The wax fled from itself and from its shadow Into the ray of light for which the candle poured itself out. The candle said, 'I poured myself out for your annihilation.' The wax said, 'I too have fled into annihilation.' This remaining ray is necessary (essential), Not the accidental ray of the transient candle. When the candle is completely annihilated in the fire, You see neither any trace of the candle nor its light. In dispelling the darkness, it is clear That the physical flame is sustained by the wax. Contrary to the wax of the physical candle, As the body decreases, the light of the soul increases. This ray is everlasting, and that one is transient; The candle of the soul has a divine flame. Since this tongue of fire was like pure light, The transient shadow was far from it. The cloud casts a shadow on the earth, But the moon has no shadow as its companion. Selflessness is cloudlessness, O well-wisher; In selflessness, you will be like the full moon. But when a driven cloud arrives, The light departs from the moon, leaving only an illusion. Through the veil of the cloud, its light becomes weak; That noble full moon becomes less than a crescent. The moon appears illusory due to clouds and dust; The cloud of the body made us full of phantom thoughts. Behold the grace of the moon, for this too is its grace: That by its decree, the clouds are our enemies. The moon is free from clouds and dust; The moon has its orbit high above the heavens. The cloud has become our enemy and the foe of our life, Because it hides the moon from our eyes. This veil turns a houri into an old hag, And reduces the full moon to less than a crescent. Our moon has seated us in the lap of honor, And called our enemy its own enemy. The glow and moisture of the cloud itself are from this moon; Whoever calls the cloud the moon is deeply astray. When the light of the moon alights upon the cloud, Its dark face is transformed by the moon. Even though it shares the moon's color and fortune, That light of the moon in the cloud is borrowed. On the Day of Resurrection, the sun and moon are dismissed; The eye is occupied with the origin of light. So that one may distinguish the true kingdom from the borrowed, And this transient tavern from the everlasting abode. The wet-nurse was borrowed for three or four days; O Mother, take us in your embrace! My wing is a cloud, a veil, and dense; It became subtle and beautiful by the reflection of God's grace. I shall tear off the feather and its beauty from my path, So that I may see the beauty of the moon directly from the moon. I do not want a wet-nurse, the mother is sweeter; I am Moses, and my wet-nurse is my mother. I do not want the moon's grace through an intermediary, For this connection became the destruction of the people. Or unless a cloud becomes annihilated on the path, So that it does not become a veil over the face of the moon. Its form shows itself in the quality of nonexistence (negation), Like the bodies of prophets and saints. Such a cloud is not a screen-binder; It is a screen-tearer, beneficial in meaning. Just as on a bright morning, Drops of rain were falling, yet there was no cloud above. That watering was the miracle of a prophet; The cloud, through annihilation, had become the same color as the sky. It was a cloud, but the nature of a cloud had departed from it; Thus does the body of the lover become through patience. It is a body, but a body from which 'itself' has been lost; It has been transformed, its color and scent having departed. The wing is for others, but the head is for me; The body is the pillar, the house of hearing and sight. To sacrifice one's soul for the capture of others— Know this as absolute infidelity and despair of good. Beware, do not become like sugar before parrots; Rather, become poison, and be safe from harm. Or, to receive the greeting of welcome in address, Make yourself like a corpse before the dogs. Therefore, Khidr broke the ship for this reason: So that the ship might escape from the usurper. The 'poverty is my pride' became sublime for this purpose: That I might flee from the greedy into the Rich (Self-Sufficient God). Treasures are buried in ruins for this reason: So that they may escape the greed of the builders. If you cannot pluck your feathers, go and choose solitude, So that you do not become entirely spent on this and that. For you are both a morsel and a consumer of morsels; You are both the eater and the eaten, O soul, be aware!

Updated 2026-07-04

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