1Cademy - دفتر چهارم - بخش ۱۰۴ - قصهٔ آن زن کی طفل او بر سر ناودان غیژید و خطر افتادن بود و از علی کرم‌الله وجهه چاره جست / Book Four – Section 104 – Story of the Woman Whose Child Crawled onto the Drainpipe and Was in Danger of Falling, and Who Sought a Remedy from ʿAlī, May God Honor His Face

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مثنوی معنوی: دفتر چهارم / Masnavi: Book Four

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دفتر چهارم - بخش ۱۰۴ - قصهٔ آن زن کی طفل او بر سر ناودان غیژید و خطر افتادن بود و از علی کرم‌الله وجهه چاره جست / Book Four – Section 104 – Story of the Woman Whose Child Crawled onto the Drainpipe and Was in Danger of Falling, and Who Sought a Remedy from ʿAlī, May God Honor His Face

Original content

یک زنی آمد به پیش مرتضی
گفت شد بر ناودان طفلی مرا

گرش می‌خوانم نمی‌آید به دست
ور هلم ترسم که افتد او به پست

نیست عاقل تا که دریابد چون ما
گر بگویم کز خطر سوی من آ

هم اشارت را نمی‌داند به دست
ور بداند نشنود این هم بدست

بس نمودم شیر و پستان را بدو
او همی گرداند از من چشم و رو

از برای حق شمایید ای مهان
دستگیر این جهان و آن جهان

زود درمان کن که می‌لرزد دلم
که بدرد از میوهٔ دل بسکلم

گفت طفلی را بر آور هم به بام
تا ببیند جنس خود را آن غلام

سوی جنس آید سبک زان ناودان
جنس بر جنس است عاشق جاودان

زن چنان کرد و چو دید آن طفل او
جنس خود خوش خوش بدو آورد رو

سوی بام آمد ز متن ناودان
جاذب هر جنس را هم جنس دان

غژغژان آمد به سوی طفل طفل
وا رهید او از فتادن سوی سفل

زان بود جنس بشر پیغامبران
تا بجنسیت رهند از ناودان

پس بشر فرمود خود را مثلکم
تا به جنس آیید و کم گردید گم

زانک جنسیت عجایب جاذبیست
جاذبش جنسست هر جا طالبیست

عیسی و ادریس بر گردون شدند
با ملایک چونک هم‌جنس آمدند

باز آن هاروت و ماروت از بلند
جنس تن بودند زان زیر آمدند

کافران هم جنس شیطان آمده
جانشان شاگرد شیطانان شده

صد هزاران خوی بد آموخته
دیده‌های عقل و دل بر دوخته

کمترین خوشان به زشتی آن حسد
آن حسد که گردن ابلیس زد

زان سگان آموخته حقد و حسد
که نخواهد خلق را ملک ابد

هر کرا دید او کمال از چپ و راست
از حسد قولنجش آمد درد خاست

زآنک هر بدبخت خرمن‌سوخته
می‌نخواهد شمع کس افروخته

هین کمالی دست آور تا تو هم
از کمال دیگران نفتی به غم

از خدا می‌خواه دفع این حسد
تا خدایت وا رهاند از جسد

مر ترا مشغولیی بخشد درون
که نپردازی از آن سوی برون

جرعهٔ می را خدا آن می‌دهد
که بدو مست از دو عالم می‌دهد

خاصیت بنهاده در کف حشیش
کو زمانی می‌رهاند از خودیش

خواب را یزدان بدان سان می‌کند
کز دو عالم فکر را بر می‌کند

کرد مجنون را ز عشق پوستی
کو بنشناسد عدو از دوستی

صد هزاران این چنین می‌دارد او
که بر ادراکات تو بگمارد او

هست میهای شقاوت نفس را
که ز ره بیرون برد آن نحس را

هست میهای سعادت عقل را
که بیابد منزل بی‌نقل را

خیمهٔ گردون ز سرمستی خویش
بر کند زان سو بگیرد راه پیش

هین بهر مستی دلا غره مشو
هست عیسی مست حق خر مست جو

این چنین می را بجو زین خنبها
مستی‌اش نبود ز کوته دنبها

زانک هر معشوق چون خنبیست پر
آن یکی درد و دگر صافی چو در

می‌شناسا هین بچش با احتیاط
تا میی یابی منزه ز اختلاط

هر دو مستی می‌دهندت لیک این
مستی‌ات آرد کشان تا رب دین

تا رهی از فکر و وسواس و حیل
بی عقال این عقل در رقص‌الجمل

انبیا چون جنس روحند و ملک
مر ملک را جذب کردند از فلک

باد جنس آتش است و یار او
که بود آهنگ هر دو بر علو

چون ببندی تو سر کوزهٔ تهی
در میان حوض یا جویی نهی

تا قیامت آن فرو ناید به پست
که دلش خالیست و در وی باد هست

میل بادش چون سوی بالا بود
ظرف خود را هم سوی بالا کشد

باز آن جانها که جنس انبیاست
سوی‌ایشان کش کشان چون سایه‌هاست

زانک عقلش غالبست و بی ز شک
عقل جنس آمد به خلقت با ملک

وان هوای نفس غالب بر عدو
نفس جنس اسفل آمد شد بدو

بود قبطی جنس فرعون ذمیم
بود سبطی جنس موسی کلیم

بود هامان جنس‌تر فرعون را
برگزیدش برد بر صدر سرا

لاجرم از صدر تا قعرش کشید
که ز جنس دوزخ‌اند آن دو پلید

هر دو سوزنده چو ذوزخ ضد نور
هر دو چون دوزخ ز نور دل نفور

زانک دوزخ گوید ای مؤمن تو زود
برگذر که نورت آتش را ربود

می‌رمد آن دوزخی از نور هم
زانک طبع دوزخستش ای صنم

دوزخ از مومن گریزد آنچنان
که گریزد مومن از دوزخ به جان

زانک جنس نار نبود نور او
ضد نار آمد حقیقت نورجو

در حدیث آمدی که مومن در دعا
چون امان خواهد ز دوزخ از خدا

دوزخ از وی هم امان خواهد به جان
که خدایا دور دارم از فلان

جاذبهٔ جنسیتست اکنون ببین
که تو جنس کیستی از کفر و دین

گر بهامان مایلی هامانیی
ور به موسی مایلی سبحانیی

ور بهر و مایلی انگیخته
نفس و عقلی هر دوان آمیخته

هر دو در جنگند هان و هان بکوش
تا شود غالب معانی بر نقوش

در جهان جنگ شادی این بسست
که ببینی بر عدو هر دم شکست

آن ستیزه‌رو بسختی عاقبت
گفت با هامان برای مشورت

وعده‌های آن کلیم‌الله را
گفت و محرم ساخت آن گمراه را

English translation

A woman came before Murtaẓā, Said: my child has gone onto the drainpipe. If I call him he does not come to hand, And if I leave him I fear he will fall down below. He is not rational enough to grasp, as we do, Even if I say: come to me away from danger. He does not know a gesture either, And if he knew, he would not hear — this too is a problem. Many times I showed him breast and milk, He keeps turning his eyes and face from me. For God's sake, O great ones, you are The support of this world and the next. Quickly find a remedy, for my heart trembles Lest I be severed from this fruit of my heart.

He said: bring a child also up to the roof So that the boy may see his own kind. He will come lightly toward his own kind from the drainpipe — Like is eternally in love with like.

The woman did so, and when that child saw His own kind, he sweetly turned his face toward him. He came toward the roof from the middle of the drainpipe — Know that what draws every kind is its own kind.

Crawling, child came toward child, He was freed from falling toward the low.

That is why the prophets were of human kind, So that through kinship they might be saved from the drainpipe. So the human called himself "like unto you" (mithlukum), So that you might come to your kind and become less lost. For kinship is a wondrous power of attraction — Its attractor is like, wherever there is a seeker.

Jesus and Idrīs ascended to the heavens Because they became of the same kind as angels. But Hārūt and Mārūt came down from on high — They were of the nature of the body, so they came downward.

The infidels became of the same kind as Satan, Their souls became disciples of the satans. They learned a hundred thousand evil traits, The eyes of intellect and heart stitched shut. The least of their pleasures in vileness is that envy — That envy which struck Iblīs on the neck. From those dogs they learned rancor and envy — Traits the eternal King does not wish upon creation. Whomever he saw possessed of perfection, left and right, From envy colic came upon him, pain arose. For every wretched one whose harvest has been burned Does not wish anyone else's candle to be lit.

Heed! Attain a perfection yourself, so that you too Will not fall into grief at others' perfection. Seek from God the removal of this envy, So that God may free you from the body And grant you an inner preoccupation Such that you will not be free to tend to the outside.

God gives the sip of wine to one Who through it becomes intoxicated, free from both worlds. A quality He has placed in a handful of hashish That for a time frees one from selfhood. Sleep, Yazdān makes in such a manner That it uproots thought from both worlds. He made Majnūn, through love, into a mere husk, So that he could not distinguish enemy from friend. A hundred thousand such things does He possess That He sets upon your perceptions.

There are wines of wretchedness for the nafs That lead that ill-omened one out of the path. There are wines of felicity for the intellect That the intellect may find its station without moving.

The tent of the heavens, from its own intoxication, Is uprooted and takes the forward path.

Heed! For every intoxication, O heart, do not be deceived — Jesus is drunk with the Real (Ḥaqq); a donkey is drunk with barley. Seek such wine from these vats; Its intoxication is not from the short-tailed. For every beloved is like a full vat — One of lees, another clear as pearl. Learn to discern; heed, taste with caution, So that you may find a wine purified from admixture. Both give you intoxication, but this one Drags your intoxication all the way to Rabb al-Dīn, So that you may be free from thought, obsession, and stratagems — This intellect unfettered, in raqṣ al-jamal.

Since the prophets are of the kind of spirit and angel, They drew angels toward them from the celestial spheres. Wind is of the kind of fire and its companion, For the tendency of both is upward. When you close the top of an empty jug And place it in the middle of a pool or a stream, Until Resurrection it will not sink down, For its heart is empty and there is wind within it. Since the inclination of its wind is upward, It pulls its own vessel upward too.

Again, those souls that are of the kind of prophets — Toward them they are drawn, pulling, like shadows, For the intellect is dominant in them, and without doubt Intellect, by its very creation, is of the same kind as angels. And the desire of the nafs, dominant in the enemy — The nafs by nature is of the lowest kind and went to him.

The Copt was of the kind of Pharaoh the vile, The Israelite was of the kind of Moses Kalīm. Hāmān was more akin in kind to Pharaoh, He chose him and brought him to the head of the house. Inevitably it dragged him from the head to the depths, For those two vile ones are of the kind of Hell. Both burning like Hell, opposed to light, Both like Hell, fleeing from the light of the heart.

For Hell says: O believer, quickly Pass through! For your light has stolen my fire. That hellish one flees from light too, For his nature is of Hell, O idol. Hell flees from the believer in such a way As the believer flees from Hell with his soul, For his light is not of the kind of fire — In truth, the light-seeker is the very opposite of fire.

It has come in ḥadīth that when the believer in prayer Seeks refuge from Hell from God, Hell too seeks refuge from him earnestly, Saying: O God, keep me far from such a one.

The attraction of kinship — now see, Whose kind are you: of unbelief or religion? If you incline toward Hāmān, you are of Hāmān's kind; If you incline toward Moses, you are subḥānī. And if you incline toward both, you are stirred up — Nafs and intellect both mixed together. Both are at war; heed and strive So that meanings may prevail over forms.

In the world of war, this joy is enough: That you see the enemy defeated at every moment.

That contentious-faced one, in hardship, at last Spoke with Hāmān for consultation, And told of the promises of that Kalīm-Allāh, And made that misguided one his confidant.

Updated 2026-05-16

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