1Cademy - دفتر چهارم - بخش ۵۲ - قصهٔ رستن خروب در گوشهٔ مسجد اقصی و غمگین شدن سلیمان علیه‌السلام از آن چون به سخن آمد با او و خاصیت و نام خود بگفت / Book Four — Section 52 — The Story of the Carob Tree Growing in a Corner of the Aqsa Mosque and Solomons Grief (peace be upon him) When He Spoke with It and It Told Him Its Property and Name

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مثنوی معنوی: دفتر چهارم / Masnavi: Book Four

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دفتر چهارم - بخش ۵۲ - قصهٔ رستن خروب در گوشهٔ مسجد اقصی و غمگین شدن سلیمان علیه‌السلام از آن چون به سخن آمد با او و خاصیت و نام خود بگفت / Book Four — Section 52 — The Story of the Carob Tree Growing in a Corner of the Aqsa Mosque and Solomon's Grief (peace be upon him) When He Spoke with It and It Told Him Its Property and Name

Original content

پس سلیمان دید اندر گوشه‌ای
نوگیاهی رسته هم‌چون خوشه‌ای

دید بس نادر گیاهی سبز و تر
می‌ربود آن سبزیش نور از بصر

پس سلامش کرد در حال آن حشیش
او جوابش گفت و بشکفت از خوشیش

گفت نامت چیست برگو بی‌دهان
گفت خروبست ای شاه جهان

گفت اندر تو چه خاصیت بود
گفت من رستم مکان ویران شود

من که خروبم خراب منزلم
هادم بنیاد این آب و گلم

پس سلیمان آن زمان دانست زود
که اجل آمد سفر خواهد نمود

گفت تا من هستم این مسجد یقین
در خلل ناید ز آفات زمین

تا که من باشم وجود من بود
مسجداقصی مخلخل کی شود

پس که هدم مسجد ما بی‌گمان
نبود الا بعد مرگ ما بدان

مسجدست آن دل که جسمش ساجدست
یار بد خروب هر جا مسجدست

یار بد چون رست در تو مهر او
هین ازو بگریز و کم کن گفت وگو

برکن از بیخش که گر سر بر زند
مر ترا و مسجدت را بر کند

عاشقا خروب تو آمد کژی
هم‌چو طفلان سوی کژ چون می‌غژی

خویش مجرم دان و مجرم گو مترس
تا ندزدد از تو آن استاد درس

چون بگویی جاهلم تعلیم ده
این چنین انصاف از ناموس به

از پدر آموز ای روشن‌جبین
ربنا گفت و ظلمنا پیش ازین

نه بهانه کرد و نه تزویر ساخت
نه لوای مکر و حیلت بر فراخت

باز آن ابلیس بحث آغاز کرد
که بدم من سرخ رو کردیم زرد

رنگ رنگ تست صباغم توی
اصل جرم و آفت و داغم توی

هین بخوان رب بما اغویتنی
تا نگردی جبری و کژ کم تنی

بر درخت جبر تا کی بر جهی
اختیار خویش را یک‌سو نهی

هم‌چو آن ابلیس و ذریات او
با خدا در جنگ و اندر گفت و گو

چون بود اکراه با چندان خوشی
که تو در عصیان همی دامن کشی

آن‌چنان خوش کس رود در مکرهی
کس چنان رقصان دود در گم‌رهی

بیست مرده جنگ می‌کردی در آن
کت همی‌دادند پند آن دیگران

که صواب اینست و راه اینست و بس
کی زند طعنه مرا جز هیچ‌کس

کی چنین گوید کسی کو مکر هست
چون چنین جنگد کسی کو بی‌رهست

هر چه نفست خواست داری اختیار
هر چه عقلت خواست آری اضطرار

داند او کو نیک‌بخت و محرمست
زیرکی ز ابلیس و عشق از آدمست

زیرکی سباحی آمد در بحار
کم رهد غرقست او پایان کار

هل سباحت را رها کن کبر و کین
نیست جیحون نیست جو دریاست این

وانگهان دریای ژرف بی‌پناه
در رباید هفت دریا را چو کاه

عشق چون کشتی بود بهر خواص
کم بود آفت بود اغلب خلاص

زیرکی بفروش و حیرانی بخر
زیرکی ظنست و حیرانی نظر

عقل قربان کن به پیش مصطفی
حسبی الله گو که الله‌ام کفی

هم‌چو کنعان سر ز کشتی وا مکش
که غرورش داد نفس زیرکش

که برآیم بر سر کوه مشید
منت نوحم چرا باید کشید

چون رمی از منتش بر جان ما
چونک شکر و منتش گوید خدا

تو چه دانی ای غرارهٔ پر حسد
منت او را خدا هم می‌کشد

کاشکی او آشنا ناموختی
تا طمع در نوح و کشتی دوختی

کاش چون طفل از حیل جاهل بدی
تا چو طفلان چنگ در مادر زدی

یا به علم نقل کم بودی ملی
علم وحی دل ربودی از ولی

با چنین نوری چو پیش آری کتاب
جان وحی آسای تو آرد عتاب

چون تیمم با وجود آب دان
علم نقلی با دم قطب زمان

خویش ابله کن تبع می‌رو سپس
رستگی زین ابلهی یابی و بس

اکثر اهل الجنه البله ای پسر
بهر این گفتست سلطان البشر

زیرکی چون کبر و باد انگیز تست
ابلهی شو تا بماند دل درست

ابلهی نه کو به مسخرگی دوتوست
ابلهی کو واله و حیران هوست

ابلهان‌اند آن زنان دست بر
از کف ابله وز رخ یوسف نذر

عقل را قربان کن اندر عشق دوست
عقلها باری از آن سویست کوست

عقلها آن سو فرستاده عقول
مانده این سو که نه معشوقست گول

زین سر از حیرت گر این عقلت رود
هر سو مویت سر و عقلی شود

نیست آن سو رنج فکرت بر دماغ
که دماغ و عقل روید دشت و باغ

سوی دشت از دشت نکته بشنوی
سوی باغ آیی شود نخلت روی

اندرین ره ترک کن طاق و طرنب
تا قلاوزت نجنبد تو مجنب

هر که او بی سر بجنبد دم بود
جنبشش چون جنبش کزدم بود

کژرو و شب کور و زشت و زهرناک
پیشهٔ او خستن اجسام پاک

سر بکوب آن را که سرش این بود
خلق و خوی مستمرش این بود

خود صلاح اوست آن سر کوفتن
تا رهد جان‌ریزه‌اش زان شوم‌تن

واستان آن دست دیوانه سلاح
تا ز تو راضی شود عدل و صلاح

چون سلاحش هست و عقلش نه ببند
دست او را ورنه آرد صد گزند

English translation

Then Solomon saw in a corner A new plant grown like a cluster

He saw a most wondrous green and moist plant Its greenness stole the very light from his sight

He greeted that herb at once It answered him and blossomed with delight

He said: What is your name? Speak without a mouth It said: I am the carob, O king of the world

He said: What property do you hold? It said: Wherever I grow, the place shall be laid waste

I who am the carob — I bring ruin to dwellings I am the destroyer of the foundations of this clay and water

Then Solomon at that moment swiftly knew That death had come; he would depart on a journey

He said: As long as I remain, this mosque certainly Shall not be harmed by the afflictions of the earth

As long as I exist, while my being endures How could the Aqsa Mosque be shaken?

Know then that the destruction of our mosque beyond doubt Shall come only after our death

That heart is the mosque whose body prostrates in worship The bad companion is the carob wherever there is a mosque

When the bad companion has grown in you and his love takes root — Beware, flee from him and reduce your speech with him

Uproot him to the root, for if he raises his head He will uproot both you and your mosque

O lover, your carob is crookedness Like children, why do you crawl toward crookedness?

Know yourself the guilty one and confess it — fear not Lest that master steal the lesson from you

When you say: I am ignorant, teach me — Such fairness is better than false honor

Learn from the father (Adam), O bright-browed one He said "Rabbanā" and "ẓalamnā" in ages past

He made no excuse and contrived no deception He raised no banner of cunning and stratagem

Then Iblis began to argue once more Saying: I was fair-faced; you made me pale

The color is your color; you are my Dyer You are the origin of my crime, my affliction, and my brand

Beware — recite "Rabb bimā aghwaytanī" Lest you become a fatalist (jabrī) and a twisted shriveled thing

How long will you leap upon the tree of jabr (compulsion) Setting your own free will (ikhtiyār) aside?

Like Iblis and his offspring In combat and argument with God

How is there compulsion when there is such pleasure That you drag your skirt through disobedience?

Would anyone go so joyfully into coercion? Would anyone dance so merrily into error?

You fought with the strength of twenty dead men While the others kept offering you counsel:

This is right, and this is the path — full stop Who would taunt me? No one at all

Would someone possessing guile speak like this? Would someone truly astray fight like this?

Whatever your nafs desired, you had free will (ikhtiyār) Whatever your reason desired, you acted under necessity (iḍṭirār)

He who is fortunate and an intimate knows: Cleverness is from Iblis, and love is from Adam

Cleverness is swimming in the seas It rarely escapes — in the end it drowns

Leave swimming; abandon pride and spite This is not the Oxus (Jayḥūn), not a stream — it is the sea

And then that deep, shelterless sea Sweeps the seven seas like straw

Love is like a ship for the elect Calamity is rare; deliverance is mostly given

Sell cleverness and buy bewilderment Cleverness is conjecture (ẓann); bewilderment is vision (naẓar)

Sacrifice reason before Muṣṭafā Say ḥasbī Allāh — "God is my sufficiency"

Like Kan'ān, do not draw your head back from the ship For his clever nafs gave him pride

Saying: I will climb to the top of the towering mountain Why must I bear obligation to Noah?

Why do you flee from his grace toward our souls When God Himself speaks of His grace?

What do you know, O envious, deceived one — Even God bears His grace

Would that he had not learned to swim So that he would have pinned his hope to Noah and the ship

Would that like a child he had been ignorant of stratagems So that like children he would have clung to his mother

Or had he been less steeped in transmitted knowledge (ʿilm-i naql) Revealed knowledge (ʿilm-i waḥy) from the walī would have stolen his heart

When before such a light you bring forward a book Your soul — accustomed to revelation — will rebuke it

Consider transmitted knowledge in the presence of the breath of the Quṭb of the Age Like tayammum when water is at hand

Make yourself a fool; follow and go behind You will find salvation only through this foolishness

"Most of the people of Paradise are the simple-minded (al-bulh)," O son For this the Sultan of Humanity has spoken

Since cleverness stirs up pride and wind in you Become a fool so that the heart remains sound

Not the foolishness that is doubled in buffoonery But the foolishness that is enraptured and bewildered by Him

Those women who cut their hands are the "fools" — Enraptured by Joseph's palm and face, making vows

Sacrifice reason in the love of the Friend Reason at last comes from that side where He is

Reason has sent its reasonings to that side What remains on this side — since the Beloved is not here — is folly

From this mystery: if from bewilderment this reason of yours departs Every hair of yours will become a head and a reason

On that side there is no toil of thought upon the brain For brain and reason grow there in field and garden

From the field, toward the field you will hear subtleties When you come toward the garden, your palm tree will be your face

On this path, abandon all pomp and fanfare So that your guide does not stir — do not stir yourself

Whoever moves without a head is a tail His movement is like the movement of a scorpion

Crooked-going, night-blind, ugly, and venomous Its trade is to wound pure bodies

Crush the head of one whose nature is this Whose persistent character and disposition is this

Indeed, crushing that head is for his own good So that the soul-fragments within him are freed from that ill-omened body

Take the weapon from the madman's hand So that justice and righteousness are satisfied with you

Since he has a weapon but not reason, bind His hand — otherwise he will bring a hundred harms

Updated 2026-05-16

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Ganjoor

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The Metaphor of the Carob Tree and the Bad Companion in the Masnavi

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