1Cademy - دفتر اول - بخش ۱۵۳ - باقی قصهٔ هاروت و ماروت و نکال و عقوبت ایشان هم در دنیا بچاه بابل / Book One - Section 153 - The Rest of the Story of Harut and Marut and Their Exemplary Punishment and Chastisement Even in This World in the Well of Babylon

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مثنوی معنوی: دفتر اول / Masnavi: Book One
دفتر اول - بخش ۱۵۲ - اعتماد کردن هاروت و ماروت بر عصمت خویش و امیری اهل دنیا خواستن و در فتنه افتادن / Book One - Section 152 - Harut and Marut Trusting in Their Own Infallibility, Desiring to Rule the People of the World, and Falling into Temptation

Poem

دفتر اول - بخش ۱۵۳ - باقی قصهٔ هاروت و ماروت و نکال و عقوبت ایشان هم در دنیا بچاه بابل / Book One - Section 153 - The Rest of the Story of Harut and Marut and Their Exemplary Punishment and Chastisement Even in This World in the Well of Babylon

Original content

چون گناه و فسق خلقان جهان
می‌شدی بر هر دو روشن آن زمان

دست خاییدن گرفتندی ز خشم
لیک عیب خود ندیدندی به چشم

خویش در آیینه دید آن زشت مرد
رو بگردانید از آن و خشم کرد

خویش‌بین چون از کسی جرمی بدید
آتشی در وی ز دوزخ شد پدید

حمیت دین خواند او آن کبر را
ننگرد در خویش نفس گبر را

حمیت دین را نشانی دیگرست
که از آن آتش جهانی اخضرست

گفت حقشان گر شما روشن گرید
در سیه‌کاران مغفل منگرید

شکر گویید ای سپاه و چاکران
رسته‌اید از شهوت و از چاک‌ران

گر از آن معنی نهم من بر شما
مر شما را بیش نپذیرد سما

عصمتی که مر شما را در تنست
آن ز عکس عصمت و حفظ منست

آن ز من بینید نه از خود هین و هین
تا نچربد بر شما دیو لعین

آنچنان که کاتب وحی رسول
دید حکمت در خود و نور اصول

خویش را هم صوت مرغان خدا
می‌شمرد آن بد صفیری چون صدا

لحن مرغان را اگر واصف شوی
بر مراد مرغ کی واقف شوی

گر بیاموزی صفیر بلبلی
تو چه دانی کو چه دارد با گلی

ور بدانی باشد آن هم از گمان
چون ز لب‌جنبان گمانهای کران

English translation

When the sins and depravity of the world's people became clear to both of them at that time, they would gnaw their hands in anger, yet they could not see their own faults with their eyes. When the ugly man saw himself in the mirror, he turned his face away and grew angry. The self-conceited one, when he saw a fault in someone, a fire from hell became manifest in him. He called that pride the zeal of religion — he does not look at his own unbelieving soul. The zeal of religion has a different mark: from that fire a world turns verdant. God said to them: If you are illumined, do not gaze heedlessly upon the evildoers. Give thanks, O host and servants — you have been freed from lust and licentiousness. If I were to lay that meaning upon you, the heavens would no longer receive you. The ʿiṣmat that resides in your bodies is from the reflection of My ʿiṣmat and protection. See that as from Me, not from yourselves — heed! heed! — lest the accursed devil prevail over you. Just as the scribe of the Prophet's revelation saw wisdom in himself and the light of first principles, he reckoned himself of the same voice as God's birds — that poor whistler, like an echo. If you become a describer of the birds' melody, when will you be privy to the bird's intent? If you learn the nightingale's whistle, what do you know of what it holds with the rose? And if you do know, that too is from conjecture, like the guesses of the deaf from lip-movements.

Updated 2026-05-16

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