1Cademy - دفتر پنجم - بخش ۱۳۷ - باز جواب گفتن آن کافر جبری آن سنی را کی باسلامش دعوت می‌کرد و به ترک اعتقاد جبرش دعوت می‌کرد و دراز شدن مناظره از طرفین کی مادهٔ اشکال و جواب را نبرد الا عشق حقیقی کی او را پروای آن نماند و ذلک فضل الله یتیه من یشاء / Book Five - Section 137 - The deterministic infidel again answering the Sunni who was inviting him to Islam and to abandon his belief in determinism; and the elongation of the debate from both sides, because nothing can eliminate the source of objection and an

Learn Before

مثنوی معنوی: دفتر پنجم / Masnavi: Book Five

Poem

دفتر پنجم - بخش ۱۳۷ - باز جواب گفتن آن کافر جبری آن سنی را کی باسلامش دعوت می‌کرد و به ترک اعتقاد جبرش دعوت می‌کرد و دراز شدن مناظره از طرفین کی مادهٔ اشکال و جواب را نبرد الا عشق حقیقی کی او را پروای آن نماند و ذلک فضل الله یتیه من یشاء / Book Five - Section 137 - The deterministic infidel again answering the Sunni who was inviting him to Islam and to abandon his belief in determinism; and the elongation of the debate from both sides, because nothing can eliminate the source of objection and an

Original content

کافر جبری جواب آغاز کرد
که از آن حیران شد آن منطیق مرد

لیک گر من آن جوابات و سؤال
جمله را گویم بمانم زین مقال

زان مهم تر گفتنیها هستمان
که بدان فهم تو به یابد نشان

اندکی گفتیم زان بحث ای عتل
ز اندکی پیدا بود قانون کل

هم چنین بحثست تا حشر بشر
در میان جبری و اهل قدر

گر فرو ماندی ز دفع خصم خویش
مذهب ایشان بر افتادی ز پیش

چون برون شوشان نبودی در جواب
پس رمیدندی از آن راه تباب

چونک مقضی بد دوام آن روش
می دهدشان از دلایل پرورش

تا نگردد ملزم از اشکال خصم
تا بود محجوب از اقبال خصم

تا که این هفتاد و دو ملت مدام
در جهان ماند الی یوم القیام

چون جهان ظلمتست و غیب این
از برای سایه می باید زمین

تا قیامت ماند این هفتاد و دو
کم نیاید مبتدع را گفت و گو

عزت مخزن بود اندر بها
که برو بسیار باشد قفلها

عزت مقصد بود ای ممتحن
پیچ پیچ راه و عقبه و راه زن

عزت کعبه بود و آن نادیه
ره زنی اعراب و طول بادیه

هر روش هر ره که آن محمود نیست
عقبه ای و مانعی و ره زنیست

این روش خصم و حقود آن شده
تا مقلد در دو ره حیران شده

صدق هر دو ضد ببیند در روش
هر فریقی در ره خود خوش منش

گر جوابش نیست می بندد ستیز
بر همان دم تا به روز رستخیز

که مهان ما بدانند این جواب
گرچه از ما شد نهان وجه صواب

پوزبند وسوسه عشقست و بس
ورنه کی وسواس را بستست کس

عاشقی شو شاهد خوبی بجو
صید مرغابی همی کن جو بجو

کی بری زان آب کان آبت برد
کی کنی زان فهم فهمت را خورد

غیر این معقولها معقولها
یابی اندر عشق با فر و بها

غیر این عقل تو حق را عقلهاست
که بدان تدبیر اسباب سماست

که بدین عقل آوری ارزاق را
زان دگر مفرش کنی اطباق را

چون ببازی عقل در عشق صمد
عشر امثالت دهد یا هفت صد

آن زنان چون عقلها درباختند
بر رواق عشق یوسف تاختند

عقلشان یک دم ستد ساقی عمر
سیر گشتند از خرد باقی عمر

اصل صد یوسف جمال ذوالجلال
ای کم از زن شو فدای آن جمال

عشق برد بحث را ای جان و بس
کو ز گفت و گو شود فریاد رس

حیرتی آید ز عشق آن نطق را
زهره نبود که کند او ماجرا

که بترسد گر جوابی وا دهد
گوهری از لنج او بیرون فتد

لب ببندد سخت او از خیر و شر
تا نباید کز دهان افتد گهر

هم چنانک گفت آن یار رسول
چون نبی بر خواندی بر ما فصول

آن رسول مجتبی وقت نثار
خواستی از ما حضور و صد وقار

آنچنان که بر سرت مرغی بود
کز فواتش جان تو لرزان شود

پس نیاری هیچ جنبیدن ز جا
تا نگیرد مرغ خوب تو هوا

دم نیاری زد ببندی سرفه را
تا نباید که بپرد آن هما

ور کست شیرین بگوید یا ترش
بر لب انگشتی نهی یعنی خمش

حیرت آن مرغست خاموشت کند
بر نهد سردیگ و پر جوشت کند

English translation

The deterministic infidel began his reply, At which that logical man was bewildered. But if I should recount all those answers and questions, I would be held back from this discourse. There are more important things for us to say, Through which your understanding may find its mark. We have spoken a little of that debate, O ignoramus; From a little, the universal law is revealed. Such is the debate, until the resurrection of mankind, Between the determinist and the partisan of free will. If they had failed to repel their opponent, Their sect would have collapsed long ago. Since they would have had no way out in their reply, They would have fled from that destructive path. But since the continuation of that way was decreed, He nurtures them with arguments, Lest they be bound by the opponent's objection, And remain veiled from the opponent's success. So that these seventy-two sects may continually Remain in the world until the Day of Resurrection. Since the world is darkness and this is the unseen, The ground is necessary for the shadow. Until the Resurrection, these seventy-two will remain; The innovator will never lack words and arguments. The value of a treasury lies in its worth, On which there are many locks. The glory of the destination, O tester, Lies in the winding road, the steep passes, and the bandit. The glory of the Kaaba and that valley Lies in the highway robbery of the Bedouins and the length of the desert. Every path and way that is not praised Is a steep pass, an obstacle, and a bandit. This path of the opponent and his resentment has become such, That the mere imitator is bewildered between the two paths. He sees the truth of both opposites in their course; Each faction is content in its own way. If he has no answer, he persists in contention, At that very moment, until the Day of Resurrection, Saying, 'Our leaders know this answer, Even if the right way has been hidden from us.' The muzzle of temptation and doubt is Love, and nothing else; Otherwise, when has anyone ever bound doubt? Become a lover, seek the beautiful beloved, Go hunting the wild duck, stream by stream! How can you benefit from that water when that water sweeps you away? How can you grasp with that understanding which devours your understanding? Other than these rational concepts, there are intellects That you will find in love, with glory and splendor. Other than this intellect of yours, God has intellects, By which He ordains the causes of the heavens. With this intellect you acquire provisions, While with that other, you spread out the celestial spheres. When you lose your intellect in the love of the Eternal, He will give you tenfold or seven hundredfold. When those women lost their minds, They rushed into the palace of Joseph's love. The cupbearer of life took away their intellect for a single moment, And they were sated with reason for the rest of their lives. The origin of a hundred Josephs is the beauty of the Majesty; O you who are less than a woman, sacrifice yourself for that beauty! Love swept away the debate, O dear soul, and that is all; For it comes to the rescue from words and talk. From love, a bewilderment comes over speech; It has not the courage to carry on the dispute, For it fears that if it returns an answer, A pearl may fall out of its mouth. It seals its lips tightly against good and evil, Lest the pearl should fall from the mouth. Just as that companion of the Prophet said, When the Prophet read the chapters to us: That Chosen Messenger, at the time of scattering bounty, Required of us presence and absolute dignity. Just as if a bird were sitting on your head, At whose loss your soul would tremble, So you dare not move from your place at all, Lest your beautiful bird take flight; You dare not draw a breath, you suppress a cough, Lest that Huma bird fly away. And if someone speaks to you, sweet or sour, You place a finger on your lip, meaning 'Be silent!' That bewilderment is that bird; it makes you silent. It puts a lid on the boiling pot and makes you boil with fervor.

Updated 2026-06-13

Contributors are:

Who are from:

References