1Cademy - دفتر چهارم - بخش ۶۲ - بیان آنک عارف را غذاییست از نور حق کی ابیت عند ربی یطعمنی و یسقینی و قوله الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع یصل طعام‌الله / Book Four - Section 62 - Explaining that the mystic has a sustenance from the light of Truth, as in I pass the night with my Lord, He feeds me and gives me drink, and His saying Hunger is Gods food by which He revives the bodies of the truthful, meaning in hunger the food of God arrives

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مثنوی معنوی: دفتر چهارم / Masnavi: Book Four

Poem

دفتر چهارم - بخش ۶۲ - بیان آنک عارف را غذاییست از نور حق کی ابیت عند ربی یطعمنی و یسقینی و قوله الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع یصل طعام‌الله / Book Four - Section 62 - Explaining that the mystic has a sustenance from the light of Truth, as in 'I pass the night with my Lord, He feeds me and gives me drink', and His saying 'Hunger is God's food by which He revives the bodies of the truthful', meaning in hunger the food of God arrives

Original content

زانک هر کره پی مادر رود
تا بدان جنسیتش پیدا شود

آدمی را شیر از سینه رسد
شیر خر از نیم زیرینه رسد

عدل قسامست و قسمت کردنیست
این عجب که جبر نی و ظلم نیست

جبر بودی کی پشیمانی بدی
ظلم بودی کی نگهبانی بدی

روز آخر شد سبق فردا بود
راز ما را روز کی گنجا بود

ای بکرده اعتماد واثقی
بر دم و بر چاپلوس فاسقی

قبه‌ای بر ساختستی از حباب
آخر آن خیمه‌ست بس واهی‌طناب

زرق چون برقست و اندر نور آن
راه نتوانند دیدن ره‌روان

این جهان و اهل او بی‌حاصل‌اند
هر دو اندر بی‌وفایی یکدل‌اند

زادهٔ دنیا چو دنیا بی‌وفاست
گرچه رو آرد به تو آن رو قفاست

اهل آن عالم چو آن عالم ز بر
تا ابد در عهد و پیمان مستمر

خود دو پیغمبر به هم کی ضد شدند
معجزات از همدگر کی بستدند

کی شود پژمرده میوهٔ آن جهان
شادی عقلی نگردد اندهان

نفس بی‌عهدست زان رو کشتنیست
او دنی و قبله‌گاه او دنیست

نفسها را لایقست این انجمن
مرده را درخور بود گور و کفن

نفس اگر چه زیرکست و خرده‌دان
قبله‌اش دنیاست او را مرده دان

آب وحی حق بدین مرده رسید
شد ز خاک مرده‌ای زنده پدید

تا نیاید وحش تو غره مباش
تو بدان گلگونهٔ طال بقاش

بانگ و صیتی جو که آن خامل نشد
تاب خورشیدی که آن آفل نشد

آن هنرهای دقیق و قال و قیل
قوم فرعون‌اند اجل چون آب نیل

رونق و طاق و طرنب و سحرشان
گرچه خلقان را کشد گردن کشان

سحرهای ساحران دان جمله را
مرگ چوبی دان که آن گشت اژدها

جادویها را همه یک لقمه کرد
یک جهان پر شب بد آن را صبح خورد

نور از آن خوردن نشد افزون و بیش
بل همان سانست کو بودست پیش

در اثر افزون شد و در ذات نی
ذات را افزونی و آفات نی

حق ز ایجاد جهان افزون نشد
آنچ اول آن نبود اکنون نشد

لیک افزون گشت اثر ز ایجاد خلق
در میان این دو افزونیست فرق

هست افزونی اثر اظهار او
تا پدید آید صفات و کار او

هست افزونی هر ذاتی دلیل
کو بود حادث به علتها علیل

English translation

For every foal follows its mother, That its kind may thereby be revealed.

Human milk comes from the breast; The donkey's milk comes from the lower half.

Justice is the apportioner and the apportioning — Wondrous this: there is neither compulsion nor injustice.

Were there compulsion, when would remorse exist? Were there injustice, when would guardianship exist?

The day is ended; the lesson was for tomorrow — When did the day have room enough to hold our secret?

O you who have placed firm trust In the words and flattery of a profligate!

You have built a dome from bubbles — In the end that tent has very frail ropes.

Dissimulation is like lightning; by its light Travelers cannot find the road.

This world and its people are fruitless; Both are of one accord in faithlessness.

The child of the world, like the world, is faithless — Though it turns its face to you, that face is the back of the neck.

The people of that world, like that world itself, Are steadfast forever in covenant and promise.

Did two prophets ever become adversaries to each other? Did they ever take miracles away from one another?

When does the fruit of that world wither? Intellectual joy never turns to grief.

The nafs is faithless — for that reason it must be slain; It is base, and its qibla is the base world.

This gathering is fitting for the nafs; The grave and shroud are fitting for the dead.

Though the nafs is clever and discerning of detail, Its qibla is the world — know it as dead.

The water of God's wahy reached this dead one; From dead earth a living being appeared.

Until your wildness arrives, be not deceived; You are beguiled by that rouge of "long may it endure."

Seek a cry and renown that was never obscured, A radiance of a sun that never set.

Those subtle arts and all the talk and debate — They are the people of Pharaoh; death is like the water of the Nile.

Their splendor, arches and fanfare, and their sorcery, Though they drag people along by the neck —

Know all the sorceries of the sorcerers together; Know death as the staff that became a dragon.

It devoured all the sorceries in a single bite; A world full of night — morning consumed it.

The light did not increase or grow greater from that consuming; Rather it remains the same as it was before.

In effect it increased, but not in essence; The essence has no increase, and no afflictions.

God did not increase from the creation of the world; What was not there at first is not there now.

But the effect increased from the creation of creation — Between these two increases there is a difference.

The increase of effect is His manifestation, So that His attributes and work may become apparent.

The increase of any essence is evidence That it was contingent, afflicted by causes.

Updated 2026-05-16

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Ganjoor

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