1Cademy - دفتر اول - بخش ۸۰ - اضافت کردن آدم علیه‌السلام آن زلت را به خویشتن کی ربنا ظلمنا و اضافت کردن ابلیس گناه خود را به خدای تعالی کی بما اغویتنی / Book One - Section 80 - Adam, Peace Be Upon Him, Attributing That Fault to Himself, Saying, Our Lord, We Have Wronged Ourselves, and Iblis Attributing His Own Sin to God Almighty, Saying, Because You Led Me Astray

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مثنوی معنوی: دفتر اول / Masnavi: Book One

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دفتر اول - بخش ۸۰ - اضافت کردن آدم علیه‌السلام آن زلت را به خویشتن کی ربنا ظلمنا و اضافت کردن ابلیس گناه خود را به خدای تعالی کی بما اغویتنی / Book One - Section 80 - Adam, Peace Be Upon Him, Attributing That Fault to Himself, Saying, 'Our Lord, We Have Wronged Ourselves,' and Iblis Attributing His Own Sin to God Almighty, Saying, 'Because You Led Me Astray'

Original content

کرد حق و کرد ما هر دو ببین
کرد ما را هست دان پیداست این

گر نباشد فعل خلق اندر میان
پس مگو کس را چرا کردی چنان

خلق حق افعال ما را موجدست
فعل ما آثار خلق ایزدست

ناطقی یا حرف بیند یا غرض
کی شود یک دم محیط دو عرض

گر به معنی رفت شد غافل ز حرف
پیش و پس یک دم نبیند هیچ طرف

آن زمان که پیش بینی آن زمان
تو پس خود کی ببینی این بدان

چون محیط حرف و معنی نیست جان
چون بود جان خالق این هر دوان

حق محیط جمله آمد ای پسر
وا ندارد کارش از کار دگر

گفت شیطان که بما اغویتنی
کرد فعل خود نهان دیو دنی

گفت آدم که ظلمنا نفسنا
او ز فعل حق نبد غافل چو ما

در گنه او از ادب پنهانش کرد
زان گنه بر خود زدن او بر بخورد

بعد توبه گفتش ای آدم نه من
آفریدم در تو آن جرم و محن

نه که تقدیر و قضای من بد آن
چون به وقت عذر کردی آن نهان؟

گفت ترسیدم ادب نگذاشتم
گفت هم من پاس آنت داشتم

هر که آرد حرمت او حرمت برد
هر که آرد قند لوزینه خورد

طیبات از بهر کی للطیبین
یار را خوش کن برنجان و ببین

یک مثال ای دل پی فرقی بیار
تا بدانی جبر را از اختیار

دست کان لرزان بود از ارتعاش
وانک دستی تو بلرزانی ز جاش

هر دو جنبش آفریدهٔ حق شناس
لیک نتوان کرد این با آن قیاس

زان پشیمانی که لرزانیدیش
مرتعش را کی پشیمان دیدیش

بحث عقلست این چه عقل آن حیله گر
تا ضعیفی ره برد آنجا مگر

بحث عقلی گر در و مرجان بود
آن دگر باشد که بحث جان بود

بحث جان اندر مقامی دیگرست
بادهٔ جان را قوامی دیگرست

آن زمان که بحث عقلی ساز بود
این عمر با بوالحکم همراز بود

چون عمر از عقل آمد سوی جان
بوالحکم بوجهل شد در حکم آن

سوی حس و سوی عقل او کاملست
گرچه خود نسبت به جان او جاهلست

بحث عقل و حس اثر دان یا سبب
بحث جانی یا عجب یا بوالعجب

ضؤ جان آمد نماند ای مستضی
لازم و ملزوم و نافی مقتضی

زانک بینایی که نورش بازغست
از دلیل چون عصا بس فارغست

English translation

See both God’s doing and our doing; know that our doing exists, for this is plain. If the act of creatures were not involved, then do not say to anyone, Why did you do that? God’s creating is the producer of our actions; our actions are effects of God’s creating. A speaker attends either to the word or to the intent; how can one instant encompass two attributes? If he turns to meaning, he becomes heedless of the word; in one instant he cannot see both before and behind, in any direction. At the moment when you see what is before you, how can you see behind yourself? Know this. Since the soul does not encompass word and meaning, how could the soul be creator of both? God encompasses all, O son; one of His works does not keep Him from another. Satan said, Because You led me astray; that vile demon hid his own act. Adam said, We have wronged ourselves; he was not heedless of God’s act as we are. In the sin, out of courtesy, he hid it; by charging the sin to himself he gained benefit. After the repentance, He said to him: O Adam, did I not create in you that offense and those trials? Was it not My predestination and decree? Why did you hide that when making your excuse? He said: I was afraid; I did not abandon courtesy. He said: I too guarded that for you. Whoever brings reverence receives reverence; whoever brings sugar eats lauzina. Good things are for whom? For the good. Please the Friend; grieve Him and see what follows. Bring one example, O heart, for the sake of distinction, so that you may know compulsion from choice: the hand that trembles from tremor, and the hand that you yourself shake from its place. Know both movements to be created by God, yet one cannot compare this with that. You repent over the hand that you made shake; when have you seen the tremor-stricken repent? This is the inquiry of reason: what reason? that trickster, unless perhaps a weak one finds a way there. If rational inquiry were pearls and coral, it is still other than the inquiry of the soul. The inquiry of the soul is in another station; the wine of the soul has another consistency. When rational inquiry was in tune, this Umar was intimate with Abu al-Hakam. When Umar came from reason toward the soul, Abu al-Hakam became Abu Jahl in that judgment. Toward sense and toward reason he is complete, though in relation to the soul he is ignorant. Know the inquiry of reason and sense as effect or cause; the inquiry of the soul is: O wonder, O marvel of wonders. When the light of the soul has come, O illuminated one, there no longer remain necessary and necessitated, negating and entailing terms. For the one whose sight has a rising light is quite free of proof, as of a staff.

Updated 2026-06-28

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