1Cademy - دفتر چهارم - بخش ۲ - تمامی حکایت آن عاشق که از عسس گریخت در باغی مجهول خود معشوق را در باغ یافت و عسس را از شادی دعای خیر می‌کرد و می‌گفت کی عسی ان تکرهوا شیا و هو خیر لکم / Book Four - Section 2 - The Complete Tale of That Lover Who Fled from the Night Watchman into an Unknown Garden, Found His Beloved in the Garden, and out of Joy Prayed for the Night Watchman, Saying, It May Be That You Dislike a Thing and It Is Good for You

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دفتر سوم - بخش ۲۲۸ - یافتن عاشق معشوق را و بیان آنک جوینده یابنده بود کی و من یعمل مثقال ذرة خیرا یره / Book Three — Section 228 — The Lover Finding the Beloved, and Exposition That the Seeker Was the Finder, as in 'Whoever does an atom's weight of good shall see it'
مثنوی معنوی: دفتر چهارم / Masnavi: Book Four

Poem

دفتر چهارم - بخش ۲ - تمامی حکایت آن عاشق که از عسس گریخت در باغی مجهول خود معشوق را در باغ یافت و عسس را از شادی دعای خیر می‌کرد و می‌گفت کی عسی ان تکرهوا شیا و هو خیر لکم / Book Four - Section 2 - The Complete Tale of That Lover Who Fled from the Night Watchman into an Unknown Garden, Found His Beloved in the Garden, and out of Joy Prayed for the Night Watchman, Saying, 'It May Be That You Dislike a Thing and It Is Good for You'

Original content

اندر آن بودیم کان شخص از عسس
راند اندر باغ از خوفی فرس

بود اندر باغ آن صاحب‌جمال
کز غمش این در عنا بد هشت سال

سایهٔ او را نبود امکان دید
هم‌چو عنقا وصف او را می‌شنید

جز یکی لقیه که اول از قضا
بر وی افتاد و شد او را دلربا

بعد از آن چندان که می‌کوشید او
خود مجالش می‌نداد آن تندخو

نه به لابه چاره بودش نه به مال
چشم پر و بی‌طمع بود آن نهال

عاشق هر پیشه‌ای و مطلبی
حق بیالود اول کارش لبی

چون بدان آسیب در جست آمدند
پیش پاشان می‌نهد هر روز بند

چون در افکندش بجست و جوی کار
بعد از آن در بست که کابین بیار

هم بر آن بو می‌تنند و می‌روند
هر دمی راجی و آیس می‌شوند

هر کسی را هست اومید بری
که گشادندش در آن روزی دری

باز در بستندش و آن درپرست
بر همان اومید آتش پا شدست

چون درآمد خوش در آن باغ آن جوان
خود فرو شد پا به گنجش ناگهان

مر عسس را ساخته یزدان سبب
تا ز بیم او دود در باغ شب

بیند آن معشوقه را او با چراغ
طالب انگشتری در جوی باغ

پس قرین می‌کرد از ذوق آن نفس
با ثنای حق دعای آن عسس

که زیان کردم عسس را از گریز
بیست چندان سیم و زر بر وی بریز

از عوانی مر ورا آزاد کن
آنچنان که شادم او را شاد کن

سعد دارش این جهان و آن جهان
از عوانی و سگی‌اش وا رهان

گرچه خوی آن عوان هست ای خدا
که هماره خلق را خواهد بلا

گر خبر آید که شه جرمی نهاد
بر مسلمانان شود او زفت و شاد

ور خبر آید که شه رحمت نمود
از مسلمانان فکند آن را به جود

ماتمی در جان او افتد از آن
صد چنین ادبارها دارد عوان

او عوان را در دعا در می‌کشید
کز عوان او را چنان راحت رسید

بر همه زهر و برو تریاق بود
آن عوان پیوند آن مشتاق بود

پس بد مطلق نباشد در جهان
بد به نسبت باشد این را هم بدان

در زمانه هیچ زهر و قند نیست
که یکی را پا دگر را بند نیست

مر یکی را پا دگر را پای‌بند
مر یکی را زهر و بر دیگر چو قند

زهر مار آن مار را باشد حیات
نسبتش با آدمی باشد ممات

خلق آبی را بود دریا چو باغ
خلق خاکی را بود آن مرگ و داغ

همچنین بر می‌شمر ای مرد کار
نسبت این از یکی کس تا هزار

زید اندر حق آن شیطان بود
در حق شخصی دگر سلطان بود

آن بگوید زید صدیق سنیست
وین بگوید زید گبر کشتنیست

گر تو خواهی کو ترا باشد شکر
پس ورا از چشم عشاقش نگر

منگر از چشم خودت آن خوب را
بین به چشم طالبان مطلوب را

چشم خود بر بند زان خوش‌چشم تو
عاریت کن چشم از عشاق او

بلک ازو کن عاریت چشم و نظر
پس ز چشم او بروی او نگر

تا شوی آمن ز سیری و ملال
گفت کان الله له زین ذوالجلال

چشم او من باشم و دست و دلش
تا رهد از مدبریها مقبلش

هر چه مکرو هست چون شد او دلیل
سوی محبوبت حبیبست و خلیل

English translation

We were in the midst of that [story] when that person, out of fear of the night watchman, drove his horse into the garden.

In that garden was that possessor of beauty for whose grief this one had been in torment for eight years.

It was not possible to see even his shadow— like the 'anqā, he heard only descriptions of him.

Except for one encounter that at first, by decree of fate, had fallen upon him and stolen his heart.

After that, however much he strove, that hot-tempered one gave him no opportunity—

Neither supplication availed him nor wealth; that young sapling had full eyes and was without greed.

For every craft and pursuit that one falls in love with, God stirs a taste at the beginning of the work.

Once they have come rushing upon that wound, every day He sets a snare before their feet.

Once He has cast them into seeking and searching, afterward He shuts the door: "Bring the bride-price."

Still on that scent they press and they go— at every moment hopeful, at every moment despairing.

Every person holds the hope of a fruit because on some day a door was opened for him.

Again it was shut, and that door-worshipper has become fire-footed on that same hope.

When that youth entered gladly into that garden, his foot sank suddenly into its treasure.

God had made the night watchman the cause so that, out of fear of him, he ran into the garden at night

And saw that beloved with a lamp, searching for a ring in the garden's stream.

Then, from the joy of that moment, he paired prayer for the night watchman together with praise of God—

Saying: "I wronged the night watchman by my flight— pour twenty times as much silver and gold upon him.

Free him from the constable's work; make him as glad as I am glad.

Grant him felicity in this world and the next— deliver him from the constable's work and its brutishness.

Though, O God, the nature of that constable is always to wish calamity upon the people—

If news comes that the king has imposed a penalty upon Muslims, he grows puffed up and glad;

And if news comes that the king has shown mercy and generously removed it from the Muslims,

A grief falls upon his soul from that— the constable has a hundred such misfortunes."

He drew the constable into his prayer, for through the constable such ease had come to him.

For all others it was poison, but for him antidote— that constable was the bond of that ardent lover.

Therefore there is no absolute evil in the world— evil is relative; know this too.

In the world there is no poison and no sugar that is not a foot for one and a fetter for another—

For one a foot, for another a foot-shackle; for one a poison, and for another like sugar.

The serpent's venom is life to that serpent— in relation to a human being it is death.

To a water-natured creature the sea is like a garden; to an earth-natured creature it is death and burning grief.

Reckon up likewise, O man of work, this relativity from one person to a thousand.

Zayd in relation to one was Satan, while in relation to another person he was a sultan.

One says: "Zayd is a righteous and orthodox believer"— another says: "Zayd is an infidel fit to be slain."

If you want him to be sweet to you, then look at him through the eyes of his lovers.

Do not look at that fair one through your own eyes— see the beloved through the eyes of those who seek.

Close your own eyes before that bright-eyed one— borrow eyes from his lovers.

Nay, borrow eyes and sight from Him— then look upon His face through His own eyes,

So that you may be safe from satiety and weariness. The Lord of Majesty declared: "God is for him"—

"I am his sight and his hand and his heart, so that the fortunate one may be freed from all misfortune."

Whatever is hateful—when it becomes a guide toward your Beloved, it is a Ḥabīb and a Khalīl.

Updated 2026-05-10

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Ganjoor

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