1Cademy - دفتر چهارم - بخش ۳۱ - حکایت آن مرد تشنه کی از سر جوز بن جوز می‌ریخت در جوی آب کی در گو بود و به آب نمی‌رسید تا به افتادن جوز بانگ آب# بشنود و او را چو سماع خوش بانگ آب اندر طرب می‌آورد / Book Four — Section 31 — The Story of the Thirsty Man Who Was Throwing Walnuts from the Top of the Walnut Tree into a Stream That Was in a Gully and Could Not Reach the Water, So That by the Falling of the Walnuts He Might Hear the Sound of the Water, and the Sound of the Water Would Bring Him into Ecstasy Like a Pleasant Samāʿ

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مثنوی معنوی: دفتر چهارم / Masnavi: Book Four

Poem

دفتر چهارم - بخش ۳۱ - حکایت آن مرد تشنه کی از سر جوز بن جوز می‌ریخت در جوی آب کی در گو بود و به آب نمی‌رسید تا به افتادن جوز بانگ آب# بشنود و او را چو سماع خوش بانگ آب اندر طرب می‌آورد / Book Four — Section 31 — The Story of the Thirsty Man Who Was Throwing Walnuts from the Top of the Walnut Tree into a Stream That Was in a Gully and Could Not Reach the Water, So That by the Falling of the Walnuts He Might Hear the Sound of the Water, and the Sound of the Water Would Bring Him into Ecstasy Like a Pleasant Samāʿ

Original content

در نغولی بود آب آن تشنه راند
بر درخت جوز جوزی می‌فشاند

می‌فتاد از جوزبن جوز اندر آب
بانگ می‌آمد همی دید او حباب

عاقلی گفتش که بگذار ای فتی
جوزها خود تشنگی آرد ترا

بیشتر در آب می‌افتد ثمر
آب در پستیست از تو دور در

تا تو از بالا فرو آیی به زور
آب جویش برده باشد تا به دور

گفت قصدم زین فشاندن جوز نیست
تیزتر بنگر برین ظاهر مه‌ایست

قصد من آنست که آید بانگ آب
هم ببینم بر سر آب این حباب

تشنه را خود شغل چه بود در جهان
گرد پای حوض گشتن جاودان

گرد جو و گرد آب و بانگ آب
هم‌چو حاجی طایف کعبهٔ صواب

هم‌چنان مقصود من زین مثنوی
ای ضیاء الحق حسام‌الدین توی

مثنوی اندر فروع و در اصول
جمله آن تست کردستی قبول

در قبول آرند شاهان نیک و بد
چون قبول آرند نبود بیش رد

چون نهالی کاشتی آبش بده
چون گشادش داده‌ای بگشا گره

قصدم از الفاظ او راز توست
قصدم از انشایش آواز توست

پیش من آوازت آواز خداست
عاشق از معشوق حاشا که جداست

اتصالی بی‌تکیف بی‌قیاس
هست رب‌الناس را با جان ناس

لیک گفتم ناس من نسناس نی
ناس غیر جان جان‌اشناس نی

ناس مردم باشد و کو مردمی
تو سر مردم ندیدستی دمی

ما رمیت اذ رمیت خوانده‌ای
لیک جسمی در تجزی مانده‌ای

ملک جسمت را چو بلقیس ای غبی
ترک کن بهر سلیمان نبی

می‌کنم لا حول نه از گفت خویش
بلک از وسواس آن اندیشه کیش

کو خیالی می‌کند در گفت من
در دل از وسواس و انکارات ظن

می‌کنم لا حول یعنی چاره نیست
چون ترا در دل بضدم گفتنیست

چونک گفت من گرفتت در گلو
من خمش کردم تو آن خود بگو

آن یکی نایی خوش نی می‌زدست
ناگهان از مقعدش بادی بجست

نای را بر کون نهاد او که ز من
گر تو بهتر می‌زنی بستان بزن

ای مسلمان خود ادب اندر طلب
نیست الا حمل از هر بی‌ادب

هر که را بینی شکایت می‌کند
که فلان کس راست طبع و خوی بد

این شکایت‌گر بدان که بدخو است
که مر آن بدخوی را او بدگو است

زانک خوش‌خو آن بود کو در خمول
باشد از بدخو و بدطبعان حمول

لیک در شیخ آن گله ز آمر خداست
نه پی خشم و ممارات و هواست

آن شکایت نیست هست اصلاح جان
چون شکایت کردن پیغامبران

ناحمولی انبیا از امر دان
ورنه حمالست بد را حلمشان

طبع را کشتند در حمل بدی
ناحمولی گر بود هست ایزدی

ای سلیمان در میان زاغ و باز
حلم حق شو با همه مرغان بساز

ای دو صد بلقیس حلمت را زبون
که اهد قومی انهم لا یعلمون

English translation

The water was in a gully; that thirsty one pressed on, Upon a walnut tree, shaking down walnuts one by one.

From the walnut tree, walnuts kept falling into the water; A sound would come — he could see the bubbles forming.

A wise man said to him: "Leave it, O youth — The walnuts themselves will bring you thirst.

More fruit keeps falling into the water; The water is below, far down from you.

By the time you force your way down from above, The stream will have carried the water far away."

He said: "My purpose in shaking down walnuts is not this — Look more sharply; do not stop at this surface.

My purpose is that the sound of the water may come, And that I may also see these bubbles on the water's surface.

What else is the thirsty one's occupation in the world But to circle forever around the rim of the pool?

To circle the stream and the water and the sound of water, Like a pilgrim circumambulating the Kaʿba of righteousness."

Likewise, my purpose in this Masnavi — O Ḍiyāʾ al-Ḥaqq, it is you, Ḥusām al-Dīn.

The Masnavi in its branches and in its roots — All of it is yours; you have accepted it.

Kings bring both good and bad into acceptance; When they accept, there is no further rejection.

Since you planted a sapling, water it; Since you gave it opening, untie the knot.

My purpose in its words is your secret; My purpose in its composition is your voice.

In my eyes, your voice is the voice of God; Far be it that the lover be separate from the Beloved.

A connection without modality, beyond all measure, Exists between the Lord of Mankind and the souls of mankind.

But by "nās" I mean not the brutish nasnās; Nās means none other than the soul-knowing soul.

Nās means the human being — but where is humanity? You have not glimpsed the secret of the human for a single moment.

"You did not throw when you threw" — you have read this, Yet you remain a body caught in fragmentation.

Abandon the kingdom of your body, like Bilqīs, O fool, For the sake of Solomon the Prophet.

I say "Lā ḥawla" — not on account of my own speech, But on account of the whispering of that thought-worshipping one,

Who conjures fantasies about my words, And in the heart plants whisperings and suspicious denials.

I say "Lā ḥawla," meaning: there is no remedy, When you have something contrary to me to say in your heart.

Since my speech has caught in your throat, I have fallen silent — say what is yours yourself.

A certain sweet nay-player was playing beautifully, When suddenly a wind burst from his backside.

He placed the nay upon his rear and said: "From me, If you can play better, take it and play."

O Muslim, true courtesy in the path of seeking Is nothing but bearing with every discourteous one.

Every one you see who complains That so-and-so has an evil nature and bad character —

Know that this complainer is himself ill-natured, Since he speaks ill of that ill-natured one.

For the good-natured one is he who in obscurity Bears patiently with the ill-natured and the bad-tempered.

But in the Shaykh, that complaint comes from God's command, Not for the sake of anger, contention, or desire.

That is not complaint; it is the rectification of souls, Like the lamentations of the Prophets.

Know that the Prophets' impatience comes from divine command; Otherwise, their forbearance bears evil with patience.

They killed their own natures in bearing evil; If they showed impatience, it was divine impatience.

O Solomon, amid crow and falcon, Become the forbearance of God; make peace with all birds.

O you before whose forbearance two hundred Bilqīses are subdued — "Guide my people, for they do not know."

Updated 2026-05-09

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