1Cademy - دفتر اول - بخش ۱۵۰ - مرتد شدن کاتب وحی به سبب آنک پرتو وحی برو زد آن آیت را پیش از پیغامبر صلی الله علیه و سلم بخواند گفت پس من هم محل وحیم / Book One - Section 150 - The apostasy of the scribe of revelation because the ray of revelation struck him; he recited that verse before the Prophet, peace and blessings be upon him, and said, Then I too am a place of revelation

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مثنوی معنوی: دفتر اول / Masnavi: Book One

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دفتر اول - بخش ۱۵۰ - مرتد شدن کاتب وحی به سبب آنک پرتو وحی برو زد آن آیت را پیش از پیغامبر صلی الله علیه و سلم بخواند گفت پس من هم محل وحیم / Book One - Section 150 - The apostasy of the scribe of revelation because the ray of revelation struck him; he recited that verse before the Prophet, peace and blessings be upon him, and said, 'Then I too am a place of revelation'

Original content

پیش از عثمان یکی نساخ بود
کو به نسخ وحی جدی می نمود

چون نبی از وحی فرمودی سبق
او همان را وا نبشتی بر ورق

پرتو آن وحی بر وی تافتی
او درون خویش حکمت یافتی

عین آن حکمت بفرمودی رسول
زین قدر گمراه شد آن بوالفضول

کانچ می گوید رسول مستنیر
مر مرا هست آن حقیقت در ضمیر

پرتو اندیشه اش زد بر رسول
قهر حق آورد بر جانش نزول

هم ز نساخی بر آمد هم ز دین
شد عدو مصطفی و دین بکین

مصطفی فرمود کای گبر عنود
چون سیه گشتی اگر نور از تو بود؟

گر تو ینبوع الهی بودیی
این چنین آب سیه نگشودیی

تا که ناموسش به پیش این و آن
نشکند بر بست این او را دهان

اندرون می سوختش هم زین سبب
توبه کردن می نیارست این عجب

آه می کرد و نبودش آه سود
چون در آمد تیغ و سر را در ربود

کرده حق ناموس را صد من حدید
ای بسا بسته به بند ناپدید

کبر و کفر آن سان ببست آن راه را
که نیارد کرد ظاهر آه را

گفت اغلالا فهم به مقمحون
نیست آن اغلال بر ما از برون

خلفهم سدا فاغشیناهم
می نبیند بند را پیش و پس او

رنگ صحرا دارد آن سدی که خاست
او نمی داند که آن سد قضاست

شاهد تو سد روی شاهدست
مرشد تو سد گفت مرشدست

ای بسا کفار را سودای دین
بندشان ناموس و کبر آن و این

بند پنهان لیک از آهن بتر
بند آهن را کند پاره تبر

بند آهن را توان کردن جدا
بند غیبی را نداند کس دوا

مرد را زنبور اگر نیشی زند
طبع او آن لحظه بر دفعی تند

زخم نیش اما چو از هستی تست
غم قوی باشد نگردد درد سست

شرح این از سینه بیرون می جهد
لیک می ترسم که نومیدی دهد

نی مشو نومید و خود را شاد کن
پیش آن فریادرس فریاد کن

کای محب عفو از ما عفو کن
ای طبیب رنج ناسور کهن

عکس حکمت آن شقی را یاوه کرد
خود مبین تا بر نیارد از تو گرد

ای برادر بر تو حکمت جاریه ست
آن ز ابدالست و بر تو عاریه ست

گرچه در خودخانه نوری یافتست
آن ز همسایهٔ منور تافتست

شکر کن، غره مشو، بینی مکن
گوش دار و هیچ خودبینی مکن

صد دریغ و درد، کین عاریتی
امتان را دور کرد از امتی

من غلام آن که او در هر رباط
خویش را واصل نداند بر سماط

بس رباطی که بباید ترک کرد
تا به مسکن در رسد یک روز مرد

گرچه آهن سرخ شد، او سرخ نیست
پرتو عاریت آتش زنیست

گر شود پر نور روزن یا سرا
تو مدان روشن مگر خورشید را

هر در و دیوار گوید روشنم
پرتو غیری ندارم این منم

پس بگوید آفتاب ای نارشید
چونک من غارب شوم، آید پدید

سبزه ها گویند ما سبز از خودیم
شاد و خندانیم و بس زیبا خدیم

فصل تابستان بگوید ای امم
خویش را بینید چون من بگذرم

تن همی نازد به خوبی و جمال
روح پنهان کرده فر و پر و بال

گویدش ای مزبله تو کیستی
یک دو روز از پرتو من زیستی

غنج و نازت می نگنجد در جهان
باش تا که من شوم از تو جهان

گرم دارانت ترا گوری کنند
طعمهٔ ماران و مورانت کنند

بینی از گند تو گیرد آن کسی
کو به پیش تو همی مردی بسی

پرتو روحست نطق و چشم و گوش
پرتو آتش بود در آب جوش

آنچنانک پرتو جان بر تنست
پرتو ابدال بر جان منست

جان جان چو واکشد پا را ز جان
جان چنان گردد که بی جان تن بدان

سر از آن رو می نهم من بر زمین
تا گواه من بود در روز دین

یوم دین که زلزلت زلزالها
این زمین باشد گواه حالها

گو تحدث جهرة اخبارها
در سخن آید زمین و خاره ها

فلسفی منکر شود در فکر و ظن
گو برو سر را بر آن دیوار زن

نطق آب و نطق خاک و نطق گل
هست محسوس حواس اهل دل

فلسفی کو منکر حنانه است
از حواس اولیا بیگانه است

گوید او که پرتو سودای خلق
بس خیالات آورد در رای خلق

بلک عکس آن فساد و کفر او
این خیال منکری را زد برو

فلسفی مر دیو را منکر شود
در همان دم سخرهٔ دیوی بود

گر ندیدی دیو را خود را ببین
بی جنون نبود کبودی بر جبین

هر که را در دل شک و پیچانیست
در جهان او فلسفی پنهانیست

می نماید اعتقاد و گاه گاه
آن رگ فلسف کند رویش سیاه

الحذر ای مؤمنان کان در شماست
در شما بس عالم بی منتهاست

جمله هفتاد و دو ملت در توست
وه که روزی آن بر آرد از تو دست

هر که او را برگ آن ایمان بود
همچو برگ از بیم این لرزان بود

بر بلیس و دیو زان خندیده ای
که تو خود را نیک مردم دیده ای

چون کند جان بازگونه پوستین
چند وا ویلی بر آید ز اهل دین

بر دکان، هر زرنما خندان شدست
زانک سنگ امتحان پنهان شدست

پرده ای ستار از ما بر مگیر
باش اندر امتحان ما را مجیر

قلب پهلو می زند با زر به شب
انتظار روز می دارد ذهب

با زبان حال زر گوید که باش
ای مزور تا بر آید روز فاش

صد هزاران سال ابلیس لعین
بود ز ابدال و امیر المؤمنین

پنجه زد با آدم از نازی که داشت
گشت رسوا همچو سرگین وقت چاشت

English translation

Before Uthman, there was a certain copyist / who showed great diligence in copying the revelation. When the Prophet would dictate a lesson from the revelation / he would write that exact thing on paper. The ray of that revelation would shine upon him / and he would find wisdom within himself. The Messenger would speak that exact wisdom / and from this much, that meddlesome one went astray. Saying, 'That which the illuminated Messenger speaks / I possess that very truth in my mind.' The reflection of his thought struck the Messenger / and God's wrath descended upon his soul. He turned away both from being a copyist and from the religion / he became an enemy to Mustafa and the faith in his malice. Mustafa said, 'O stubborn infidel / why have you turned black if the light was from you? If you had been a divine spring / you would not have poured forth such black water.' So that his reputation before this one and that one / would not be broken, this bound his mouth shut. He was burning inside because of this / yet surprisingly he could not bring himself to repent. He would sigh, but his sighing was of no benefit / when the sword arrived and snatched away his head. God has made reputation like a hundred maunds of iron / Oh, how many are bound in unseen chains! Pride and disbelief bound that path in such a way / that he could not even make his sigh manifest. He said 'We have put yokes on their necks, so their heads are forced up' / those yokes on us are not from the outside. 'And We have put a barrier behind them, and We have covered them' / he does not see the barrier before and behind him. That barrier which has risen has the color of the desert / he does not know that this barrier is destiny. Your false witness is a barrier to the face of the true Witness / your false guide is a barrier to the words of the true Guide. Oh, how many disbelievers have a longing for religion / but their chain is reputation and pride in this and that. The hidden chain is worse than iron / for an axe can break an iron chain to pieces. The iron chain can be separated / but no one knows the cure for the unseen chain. If a wasp stings a man / his nature rushes to repel it in that moment. But when the wound of the sting comes from your own existence / the sorrow is strong, the pain does not weaken. The explanation of this is leaping out of my chest / but I fear it might bring despair. No, do not despair and make yourself happy / cry out before that Helper. Saying, 'O Lover of forgiveness, forgive us! / O Physician of the old, incurable pain!' The reflection of wisdom caused that wretched one to be lost / do not see yourself, lest it brings forth dust from you. O brother, wisdom is flowing upon you / but it is from the Saints, and it is only borrowed by you. Although the house has found light within itself / it has shone from the illuminated neighbor. Give thanks, do not be arrogant, do not be proud / listen carefully and do not be self-conceited at all. A hundred regrets and pains, that this borrowed thing / has distanced nations from being part of the true Nation. I am the slave of him who, in every inn / does not consider himself to have reached the ultimate banquet. There are many inns that must be abandoned / so that a man may one day reach his true dwelling. Although iron becomes red, it is not red in essence / it is the borrowed reflection of the fire lighting it up. If a window or a house becomes full of light / do not consider anything luminous except the sun. Every door and wall says, 'I am bright / I have no reflection from another, this is me.' Then the sun says, 'O irrational one / when I set, it will become evident.' The green plants say, 'We are green by ourselves / we are joyful, smiling, and very beautiful of face.' The summer season says, 'O nations / look at yourselves when I pass away.' The body boasts of its goodness and beauty / while the spirit has hidden its glory and wings. It says to it, 'O dunghill, who are you? / You have lived for a day or two from my reflection. Your coquetry and airs cannot be contained in the world / wait until I leap out from you. Those who kept you warm will dig a grave for you / and make you food for snakes and ants. That person will hold his nose from your stench / who would previously die for you so much.' Speech, eye, and ear are the reflection of the spirit / it is the reflection of fire in boiling water. Just as the reflection of the soul is upon the body / the reflection of the Saints is upon my soul. When the Soul of the soul withdraws its foot from the soul / the soul becomes like a lifeless body, know this. I lay my head upon the earth for this reason / that it may be my witness on the Day of Judgment. On the Day of Judgment, when the earth is shaken with its earthquake / this earth will be a witness to states. It says 'it will relate its news openly' / the earth and the rocks will speak. The philosopher denies this in his thought and supposition / tell him, 'Go and strike your head against that wall.' The speech of water, the speech of earth, and the speech of mud / is perceptible to the senses of the people of the heart. The philosopher who denies the moaning pillar / is a stranger to the senses of the saints. He says that the reflection of people's melancholy / brings many fantasies into people's minds. Rather, the reflection of his own corruption and disbelief / has cast this fantasy of denial upon him. The philosopher denies the devil / yet in that very moment, he is mocked by a devil. If you haven't seen the devil, look at yourself / there is no bruising on the forehead without madness. Whoever has doubt and twistedness in their heart / in this world, they are a hidden philosopher. He shows belief, but occasionally / that vein of philosophy blackens his face. Beware, O believers, for that is within you / within you are many endless worlds. All the seventy-two sects are within you / alas, if one day they bring forth their hand from you! Whoever has the leaf of that faith / trembles like a leaf out of fear of this. You have laughed at Iblis and the devil because / you have seen yourself as a good person. When the soul turns its coat inside out / how many wails will arise from the people of religion! In the shop, every fake gold is smiling / because the touchstone of testing is hidden. O Veil-Coverer, do not lift the veil from us / be our protector during the trial. The counterfeit coin rubs shoulders with the gold at night / but the gold awaits the day. With the tongue of its condition, the gold says: 'Wait / O deceiver, until the manifest day arises.' For a hundred thousand years, the accursed Iblis / was of the saints and the commander of the believers. He grappled with Adam because of the pride he had / and he became disgraced like dung at lunchtime.

Updated 2026-06-25

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