1Cademy - دفتر چهارم - بخش ۸۹ - در بیان آنک وهم قلب عقلست و ستیزهٔ اوست بدو ماند و او نیست و قصهٔ مجاوبات موسی علیه‌السلام کی صاحب عقل بود با فرعون کی صاحب وهم بود / Book Four — Section 89 — On the Explanation That Illusion (Wahm) Is the Counterfeit of Intellect and Its Adversary, Resembling It Yet Not Being It, and the Story of the Dialogues of Moses, Peace Be Upon Him, Who Was a Person of Intellect, with Pharaoh, Who Was a Person of Illusion

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مثنوی معنوی: دفتر چهارم / Masnavi: Book Four
دفتر سوم - بخش ۶۱ - بیمار شدن فرعون هم به وهم از تعظیم خلقان / Book Three - Section 61 - Pharaoh's Falling Ill from Illusion, Due to the Veneration of the People

Poem

دفتر چهارم - بخش ۸۹ - در بیان آنک وهم قلب عقلست و ستیزهٔ اوست بدو ماند و او نیست و قصهٔ مجاوبات موسی علیه‌السلام کی صاحب عقل بود با فرعون کی صاحب وهم بود / Book Four — Section 89 — On the Explanation That Illusion (Wahm) Is the Counterfeit of Intellect and Its Adversary, Resembling It Yet Not Being It, and the Story of the Dialogues of Moses, Peace Be Upon Him, Who Was a Person of Intellect, with Pharaoh, Who Was a Person of Illusion

Original content

عقل ضد شهوتست ای پهلوان
آنک شهوت می‌تند عقلش مخوان

وهم خوانش آنک شهوت را گداست
وهم قلب نقد زر عقلهاست

بی‌محک پیدا نگردد وهم و عقل
هر دو را سوی محک کن زود نقل

این محک قرآن و حال انبیا
چون منحک مر قلب را گوید بیا

تا ببینی خویش را ز آسیب من
که نه‌ای اهل فراز و شیب من

عقل را گر اره‌ای سازد دو نیم
هم‌چو زر باشد در آتش او بسیم

وهم مر فرعون عالم‌سوز را
عقل مر موسی به جان افروز را

رفت موسی بر طریق نیستی
گفت فرعونش بگو تو کیستی

گفت من عقلم رسول ذوالجلال
حجةالله‌ام امانم از ضلال

گفت نی خامش رها کن های هو
نسبت و نام قدیمت را بگو

گفت که نسبت مر از خاکدانش
نام اصلم کمترین بندگانش

بنده‌زادهٔ آن خداوند وحید
زاده از پشت جواری و عبید

نسبت اصلم ز خاک و آب و گل
آب و گل را داد یزدان جان و دل

مرجع این جسم خاکم هم به خاک
مرجع تو هم به خاک ای سهمناک

اصل ما و اصل جمله سرکشان
هست از خاکی و آن را صد نشان

که مدد از خاک می‌گیرد تنت
از غذایی خاک پیچد گردنت

چون رود جان می‌شود او باز خاک
اندر آن گور مخوف سهمناک

هم تو و هم ما و هم اشباه تو
خاک گردند و نماند جاه تو

گفت غیر این نسب نامیت هست
مر ترا آن نام خود اولیترست

بندهٔ فرعون و بندهٔ بندگانش
که ازو پرورد اول جسم و جانش

بندهٔ یاغی طاغی ظلوم
زین وطن بگریخته از فعل شوم

خونی و غداری و حق‌ناشناس
هم برین اوصاف خود می‌کن قیاس

در غریبی خوار و درویش و خلق
که ندانستی سپاس ما و حق

گفت حاشا که بود با آن ملیک
در خداوندی کسی دیگر شریک

واحد اندر ملک او را یار نی
بندگانش را جز او سالار نی

نیست خلقش را دگر کس مالکی
شرکتش دعوی کند جز هالکی

نقش او کردست و نقاش من اوست
غیر اگر دعوی کند او ظلم‌جوست

تو نتوانی ابروی من ساختن
چون توانی جان من بشناختن

بلک آن غدار و آن طاغی توی
که کنی با حق دعوی دوی

گر بکشتم من عوانی را به سهو
نه برای نفس کشتم نه به لهو

من زدم مشتی و ناگاه اوفتاد
آنک جانش خود نبد جانی بداد

من سگی کشتم تو مرسل‌زادگان
صدهزاران طفل بی‌جرم و زیان

کشته‌ای و خونشان در گردنت
تا چه آید بر تو زین خون خوردنت

کشته‌ای ذریت یعقوب را
بر امید قتل من مطلوب را

کوری تو حق مرا خود برگزید
سرنگون شد آنچ نفست می‌پزید

گفت اینها را بهل بی‌هیچ شک
این بود حق من و نان و نمک

که مرا پیش حشر خواری کنی
روز روشن بر دلم تاری کنی

گفت خواری قیامت صعب‌تر
گر نداری پاس من در خیر و شر

زخم کیکی را نمی‌توانی کشید
زخم ماری را تو چون خواهی چشید

ظاهرا کار تو ویران می‌کنم
لیک خاری را گلستان می‌کنم

English translation

Intellect is the opposite of lust, O champion; do not call it intellect in one who spins lust. Call it illusion (wahm) in one who is lust's beggar; illusion is the counterfeit coin of the pure gold of intellects. Without a touchstone, illusion and intellect cannot be distinguished; quickly bring them both to the touchstone. This touchstone is the Quran and the states of the prophets; when the touchstone says to the counterfeit coin, "Come, so that you may see yourself from my harm — that you are not fit for my ascending and descending." If intellect is sawed in two by a saw, like gold in fire it gleams all the brighter. Illusion belongs to Pharaoh, the world-burner; intellect belongs to Moses, the soul-illuminator. Moses went on the path of annihilation (nistī); Pharaoh said to him, "Tell me, who are you?" He said, "I am intellect, the messenger of the Lord of Majesty; I am the Proof of God (Ḥujjat-Allāh); I am safety from error." He said, "No — be silent, leave off this clamor; tell me your ancient lineage and name." He said, "My lineage comes from His dust-heap; my essential name is: the least of His servants, born a servant of that unique Lord, born from the loins of slave-women and bondsmen (jawārī wa ʿabīd). My essential lineage is from earth, water, and clay; to water and clay, God (Yazdān) gave soul and heart. The return of this earthly body of mine is also to earth; your return too is to earth, O fearsome one. The origin of us and the origin of all the rebellious is from earth — and there are a hundred signs of that: your body draws its sustenance from earth; from earth's nourishment your neck stiffens with pride. When the soul departs, it turns back to earth again in that fearsome and dreadful grave. Both you and we and all your like will become earth, and your station will remain no more." He said, "Besides this lineage, you have another name, and that name is far more fitting for you: Slave of Pharaoh and slave of his slaves, for it was by him that his body and soul were first nurtured; a rebellious, tyrannical, and oppressive slave, who fled this homeland on account of a wicked deed; murderer, traitor, and ingrate — measure yourself against these attributes as well. In exile — lowly, destitute, and of base disposition — who showed no gratitude to us or acknowledgment of our right." He said, "God forbid that with that King there should be any other partner in lordship. He is unique in His kingdom; He has no companion; His servants have no master but Him. None else holds ownership over His creation; only the perishing one claims partnership with Him. He has made me His image, and He is my painter; if another makes this claim, he seeks injustice. You cannot fashion my eyebrow — how then can you claim to know my soul? No — it is you who are the traitor and the tyrant, you who make a claim of duality against the Truth. If I killed a taskmaster by mistake, I did not kill for the ego's sake, nor for sport. I struck a blow and he suddenly fell; one whose soul was already feeble surrendered a worthless soul. I killed a dog; you have slaughtered the children of the messengers (mursal-zādagān), a hundred thousand innocent and harmless children. Their blood is upon your neck — see what comes upon you from this blood-drinking of yours. You have slaughtered the progeny of Jacob (Yaʿqūb) in hope of killing me, the desired one. In your blindness, the Truth (Ḥaqq) itself chose me; what your ego was plotting has been overturned." He said, "Leave all these aside — without any doubt this was my right, my bread and salt: that you should humiliate me before the assembly and darken my heart on a bright day." He said, "The humiliation of the Resurrection (qiyāmat) is far more severe if you do not observe my right in good and ill. You cannot endure the bite of a flea — how will you taste the bite of a serpent? Outwardly I am ruining your work, but I am turning a thorn-patch into a rose garden."

Updated 2026-05-16

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