1Cademy - دفتر ششم - بخش ۴۴ - رجوع به قصهٔ رنجور / Book Six - Section 44

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مثنوی معنوی: دفتر ششم / Masnavi: Book Six
دفتر ششم - بخش ۴۳ - حکایت آن رنجور کی طبیب درو اومید صحت ندید / Book Six - Section 43 - The Tale of That Sick Person in Whom the Physician Saw No Hope of Recovery

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دفتر ششم - بخش ۴۴ - رجوع به قصهٔ رنجور / Book Six - Section 44 - Return to the Story of the Sick Man

Original content

باز گرد و قصهٔ رنجور گو
با طبیب آگه ستارخو

نبض او بگرفت و واقف شد ز حال
که امید صحت او بد محال

گفت هر چت دل بخواهد آن بکن
تا رود از جسمت این رنج کهن

هرچه خواهد خاطر تو وا مگیر
تا نگردد صبر و پرهیزت زحیر

صبر و پرهیز این مرض را دان زیان
هرچه خواهد دل در آرش در میان

این چنین رنجور را گفت ای عمو
حق تعالی اعملوا ما شئتم

گفت رو هین خیر بادت جان عم
من تماشای لب جو می روم

بر مراد دل همی گشت او بر آب
تا که صحت را بیابد فتح باب

بر لب جو صوفیی بنشسته بود
دست و رو می شست و پاکی می فزود

او قفااش دید چون تخییلیی
کرد او را آرزوی سیلیی

بر قفای صوفی حمزه پرست
راست می کرد از برای صفع دست

کارزو را گر نرانم تا رود
آن طبیبم گفت کان علت شود

سیلیش اندر برم در معرکه
زانک لا تلقوا بایدی تهلکه

تهلکه ست این صبر و پرهیز ای فلان
خوش بکوبش تن مزن چون دیگران

چون زدش سیلی برآمد یک طراق
گفت صوفی هی هی ای قواد عاق

خواست صوفی تا دو سه مشتش زند
سبلت و ریشش یکایک بر کند

خلق رنجور دق و بیچاره اند
وز خداع دیو سیلی باره اند

جمله در ایذای بی جرمان حریص
در قفای همدگر جویان نقیص

ای زننده بی گناهان را قفا
در قفای خود نمی بینی جزا

ای هوا را طب خود پنداشته
بر ضعیفان صفع را بگماشته

بر تو خندید آنک گفتت این دواست
اوست که آدم را به گندم رهنماست

که خورید این دانه، ای دو مستعین
بهر دارو تا تکونا خالدین

اوش لغزانید و او را زد قفا
آن قفا وا گشت و گشت این را جزا

اوش لغزانید سخت اندر زلق
لیک پشت و دستگیرش بود حق

کوه بود آدم اگر پر مار شد
کان تریاقست و بی اضرار شد

تو که تریاقی نداری ذره ای
از خلاص خود چرایی غره ای

آن توکل کو خلیلانه ترا
وآن کرامت چون کلیمت از کجا

تا نبرد تیغت اسمعیل را
تا کنی شه راه قعر نیل را

گر سعیدی از مناره اوفتید
بادش اندر جامه افتاد و رهید

چون یقینت نیست آن بخت ای حسن
تو چرا بر باد دادی خویشتن

زین مناره صد هزاران هم چو عاد
در فتادند و سر و سر باد داد

سرنگون افتادگان را زین منار
می نگر تو صد هزار اندر هزار

تو رسن بازی نمیدانی یقین
شکر پاها گوی و می رو بر زمین

پر مساز از کاغذ و از که مپر
که در آن سودا بسی رفتست سر

گرچه آن صوفی پر آتش شد ز خشم
لیک او بر عاقبت انداخت چشم

اول صف بر کسی ماندم به کام
کو نگیرد دانه بیند بند دام

حبذا دو چشم پایان بین راد
که نگه دارند تن را از فساد

آن ز پایان دید احمد بود کو
دید دوزخ را همین جا مو به مو

دید عرش و کرسی و جنات را
تا درید او پردهٔ غفلات را

گر همی خواهی سلامت از ضرر
چشم ز اول بند و پایان را نگر

تا عدمها ار ببینی جمله هست
هستها را بنگری محسوس پست

این ببین باری که هر کش عقل هست
روز و شب در جست و جوی نیستست

در گدایی طالب جودی که نیست
بر دکانها طالب سودی که نیست

در مزارع طالب دخلی که نیست
در مغارس طالب نخلی که نیست

در مدارس طالب علمی که نیست
در صوامع طالب حلمی که نیست

هستها را سوی پس افکنده اند
نیستها را طالبند و بنده اند

زانک کان و مخزن صنع خدا
نیست غیر نیستی در انجلا

پیش ازین رمزی بگفتستیم ازین
این و آن را تو یکی بین دو مبین

گفته شد که هر صناعت گر که رست
در صناعت جایگاه نیست جست

جست بنا موضعی ناساخته
گشته ویران سقفها انداخته

جست سقا کوزه ای کش آب نیست
وان دروگر خانه ای کش باب نیست

وقت صید اندر عدم بد حمله شان
از عدم آنگه گریزان جمله شان

چون امیدت لاست زو پرهیز چیست
با انیس طمع خود استیز چیست

چون انیس طمع تو آن نیستیست
از فنا و نیست این پرهیز چیست

گر انیس لا نه ای ای جان به سر
در کمین لا چرایی منتظر

زانک داری جمله دل برکنده ای
شست دل در بحر لا افکنده ای

پس گریز از چیست زین بحر مراد
که بشستت صد هزاران صید داد

از چه نام برگ را کردی تو مرگ
جادوی بین که نمودت مرگ برگ

هر دو چشمت بست سحر صنعتش
تا که جان را در چه آمد رغبتش

در خیال او ز مکر کردگار
جمله صحرا فوق چه زهرست و مار

لاجرم چه را پناهی ساختست
تا که مرگ او را به چاه انداختست

اینچ گفتم از غلطهات ای عزیز
هم برین بشنو دم عطار نیز

English translation

Return and tell the story of the sick man, with the aware, secret-concealing physician. He took his pulse and became aware of his condition, that the hope for his recovery was impossible. He said, 'Do whatever your heart desires, so that this ancient pain may leave your body. Do not withhold whatever your mind desires, so that your patience and abstinence do not become a torment. Know that patience and abstinence are harmful for this disease; whatever the heart desires, bring it forth.' To such a sick person, he said, 'O uncle, God Almighty has said: "Do whatever you will".' He said, 'Go, may it be well with you, dear uncle, I am going to stroll by the edge of the stream.' He wandered by the water following his heart's desire, so that he might find the door of health opened. A Sufi was sitting by the edge of the stream, washing his hands and face and increasing his purity. He saw the back of his neck and, like someone having a fantasy, he felt the desire to give it a slap. Upon the back of the neck of the Hamza-worshipping Sufi, he readied his hand for a slap. 'If I do not drive away this desire until it goes, my doctor told me it will become an illness. I will deliver him a slap in the arena, because "Do not cast yourselves into destruction". This patience and abstinence is destruction, O so-and-so! Strike him well, do not hold back like the others.' When he slapped him, a loud smack resounded. The Sufi said, 'Hey, hey, you disobedient pimp!' The Sufi wanted to punch him two or three times, and pluck out his mustache and beard one by one. (He thought:) 'The people are afflicted with consumption and are helpless; by the deception of the devil, they are slap-happy. All are greedy to torment the innocent, seeking flaws behind each other's backs. O you who slap the innocent on the neck, do you not see the retribution coming up behind you? O you who have fancied caprice as your medicine, and have unleashed your slaps upon the weak! He who told you this is medicine laughed at you; he is the one who guided Adam to the wheat. "Eat this grain, O you two seekers of help, as a remedy so that you may be immortal." He caused him to slip and slapped his neck; that slap returned and became retribution for this one. He caused him to slip severely in the slippery place, but his support and helper was the Truth (God). Adam was a mountain; even if it became full of snakes, he was a mine of antidote and became unharmed. You, who do not have a single particle of antidote, why are you arrogant about your salvation? Where is that reliance on God like the Friend (Abraham) in you? And where is that miracle like the Interlocutor (Moses) from? So that your sword does not cut Ishmael, so that you make a royal road through the bottom of the Nile. If a fortunate man fell from a minaret, the wind caught his garments and he was saved. Since you are not certain of having that luck, O Hasan, why did you cast yourself to the wind? From this minaret hundreds of thousands like 'Ad fell, and gave their heads and secrets to the wind. Look at the hundreds of thousands upon thousands who have fallen headlong from this minaret. You certainly do not know tightrope walking; give thanks for your feet and walk on the ground! Do not make wings of paper and do not fly from the straw, for in that delusion many a head has gone.' Although that Sufi became full of fire with anger, yet he cast his eye upon the end. 'In the first rank I resemble one who has his desire, who does not take the grain but sees the knot of the snare. Excellent are the two noble, end-seeing eyes, which preserve the body from corruption!' It was from seeing the end that Ahmad (Muhammad) was such that he saw Hell right here, hair by hair. He saw the Throne and the Footstool and the Gardens (of Paradise), until he tore the veil of negligences. If you desire safety from harm, close your eye to the beginning and look at the end. So that if you see the non-existences as all existent, you will view the existences as low, sensible things. See this at once: everyone who has intellect is searching day and night for that which is not. In beggary, seeking a generosity that is not; in the shops, seeking a profit that is not. In the sown fields, seeking an income that is not; in the plantations, seeking a palm tree that is not. In the schools, seeking a knowledge that is not; in the cloisters, seeking a forbearance that is not. They have cast the existences behind them, and they are seekers and slaves of the non-existences. Because the mine and treasury of God's creation is nothing but non-existence in its manifestation. Before this we told a mystery regarding this; see this and that as one, do not see them as two. It was said that every craftsman who attained salvation sought a place of non-existence for his craft. The builder sought an unbuilt place, which had become ruined, with its roofs thrown down. The water-carrier sought a jug in which there is no water, and the carpenter a house in which there is no door. At the time of hunting, their attack was towards non-existence; then they are all fleeing from non-existence. Since your hope is in 'no' (non-existence), what is your avoidance of it? What is this strife with the companion of your desire? Since the companion of your desire is that non-existence, what is this avoidance of passing away and non-existence? If you are not the intimate of 'no', O dear soul, why are you waiting in ambush for 'no'? Because you have completely detached your heart from what you have; you have cast the net of the heart into the sea of 'no'. Then what is the flight from this sea of desire, which gave into your net hundreds of thousands of prey? Why have you named 'provision' as 'death'? See the sorcery that showed you death as provision! The magic of His art closed both your eyes, so that your soul felt an inclination towards the well. In his imagination, from the stratagem of the Creator, the whole plain above the well is poison and snakes. Inevitably he has made the well a refuge, until death cast him into the pit. What I have said of your errors, O dear friend, concerning this, listen also to the breath of 'Attar.

Updated 2026-06-21

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