1Cademy - دفتر اول - بخش ۱۱۲ - مغرور شدن مریدان محتاج به مدعیان مزور و ایشان را شیخ و محتشم و واصل پنداشتن و نقل را از نقد فرق نادانستن و بر بسته را از بر رسته / Book One - Section 112 - The Needy Disciples Being Deceived by False Pretenders, and Thinking Them to be Sheikhs, Revered, and United with God, and Not Knowing the Difference Between Imitation and Reality, and Between the Tied-on and the Naturally Grown

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مثنوی معنوی: دفتر اول / Masnavi: Book One

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دفتر اول - بخش ۱۱۲ - مغرور شدن مریدان محتاج به مدعیان مزور و ایشان را شیخ و محتشم و واصل پنداشتن و نقل را از نقد فرق نادانستن و بر بسته را از بر رسته / Book One - Section 112 - The Needy Disciples Being Deceived by False Pretenders, and Thinking Them to be Sheikhs, Revered, and United with God, and Not Knowing the Difference Between Imitation and Reality, and Between the Tied-on and the Naturally Grown

Original content

بهر این گفتند دانایان بفن
میهمان محسنان باید شدن

تو مرید و میهمان آن کسی
کو ستاند حاصلت را از خسی

نیست چیره چون ترا چیره کند
نور ندهد مر ترا تیره کند

چون ورا نوری نبود اندر قران
نور کی یابند از وی دیگران

همچو اعمش کو کند داروی چشم
چه کشد در چشمها الا که یشم

حال ما اینست در فقر و عنا
هیچ مهمانی مبا مغرور ما

قحط ده سال ار ندیدی در صور
چشمها بگشا و اندر ما نگر

ظاهر ما چون درون مدعی
در دلش ظلمت زبانش شعشعی

از خدا بویی نه او را نه اثر
دعویش افزون ز شیث و بوالبشر

دیو ننموده ورا هم نقش خویش
او همی‌گوید ز ابدالیم بیش

حرف درویشان بدزدیده بسی
تا گمان آید که هست او خود کسی

خرده گیرد در سخن بر بایزید
ننگ دارد از درون او یزید

بی‌نوا از نان و خوان آسمان
پیش او ننداخت حق یک استخوان

او ندا کرده که خوان بنهاده‌ام
نایب حقم خلیفه‌زاده‌ام

الصلا ساده‌دلان پیچ پیچ
تا خورید از خوان جودم سیر هیچ

سالها بر وعدهٔ فردا کسان
گرد آن در گشته فردا نارسان

دیر باید تا که سر آدمی
آشکارا گردد از بیش و کمی

زیر دیوار بدن گنجست یا
خانهٔ مارست و مور و اژدها

چونک پیدا گشت کو چیزی نبود
عمر طالب رفت آگاهی چه سود

English translation

For this reason the skilled knowers said: one should become the guest of benefactors. You are the disciple and guest of someone who takes your harvest away from you for a straw. He is not master of himself; how could he make you master? He gives you no light; he makes you dark. Since there was no light in his conjunction, how would others gain light from him? Like a bleary-eyed man who makes eye medicine: what would he put in eyes except pumice? Such is our state in poverty and trouble; may no guest be deceived by us. If you have not seen a ten-year famine in its outward forms, open your eyes and look at us. Our outward is like the inward of the pretender: darkness in his heart, radiance on his tongue. He has neither scent nor trace of God; his claim is greater than Seth and the father of mankind. The devil has not even shown him his own likeness, yet he says, “I am more than the Abdal.” He has stolen many words of dervishes so that one may suppose he himself is somebody. He criticizes Bayazid in speech; Yazid feels shame at his inward state. Bereft of the bread and table of heaven, God has not thrown even one bone before him. He has called out, “I have laid the table; I am God’s deputy, born of the caliph.” “Come, simple-hearted ones, twist upon twist, so that you may eat your fill of nothing from my table of bounty.” For years, people have circled that door on the promise of tomorrow, a tomorrow that never arrives. A long time is needed before a person’s secret becomes evident from excess and deficiency. Under the wall of the body, is there a treasure, or a house of snakes, ants, and dragons? When it becomes clear that he was nothing, the seeker’s life has gone; what use is awareness then?

Updated 2026-05-16

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