1Cademy - دفتر ششم - بخش ۴۷ - بار دیگر رجوع کردن به قصهٔ صوفی و قاضی / Book Six - Section 47 - Returning once again to the story of the Sufi and the Qadi

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مثنوی معنوی: دفتر ششم / Masnavi: Book Six

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دفتر ششم - بخش ۴۷ - بار دیگر رجوع کردن به قصهٔ صوفی و قاضی / Book Six - Section 47 - Returning once again to the story of the Sufi and the Qadi

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گفت صوفی در قصاص یک قفا
سر نشاید باد دادن از عمی

خرقهٔ تسلیم اندر گردنم
بر من آسان کرد سیلی خوردنم

دید صوفی خصم خود را سخت زار
گفت اگر مشتش زنم من خصم وار

او به یک مشتم بریزد چون رصاص
شاه فرماید مرا زجر و قصاص

خیمه ویرانست و بشکسته وتد
او بهانه می جود تا در فتد

بهر این مرده دریغ آید دریغ
که قصاصم افتد اندر زیر تیغ

چون نمی تانست کف بر خصم زد
عزمش آن شد کش سوی قاضی برد

که ترازوی حق است و کیله اش
مخلص است از مکر دیو و حیله اش

هست او مقراض احقاد و جدال
قاطع جن دو خصم و قیل و قال

دیو در شیشه کند افسون او
فتنه ها ساکن کند قانون او

چون ترازو دید خصم پر طمع
سرکشی بگذارد و گردد تبع

ور ترازو نیست گر افزون دهیش
از قسم راضی نگردد آگهیش

هست قاضی رحمت و دفع ستیز
قطره ای از بحر عدل رستخیز

قطره گرچه خرد و کوته پا بود
لطف آب بحر ازو پیدا بود

از غبار ار پاک داری کله را
تو ز یک قطره ببینی دجله را

جزوها بر حال کلها شاهدست
تا شفق غماز خورشید آمدست

آن قسم بر جسم احمد راند حق
آنچ فرمودست کلا والشفق

مور بر دانه چرا لرزان بدی
گر از آن یک دانه خرمن دان بدی

بر سر حرف آ که صوفی بی دلست
در مکافات جفا مستعجلست

ای تو کرده ظلمها چون خوش دلی
از تقاضای مکافی غافلی

یا فراموشت شدست از کرده هات
که فرو آویخت غفلت پرده هات

گر نه خصمیهاستی اندر قفات
جرم گردون رشک بردی بر صفات

لیک محبوسی برای آن حقوق
اندک اندک عذر می خواه از عقوق

تا به یکبارت نگیرد محتسب
آب خود روشن کن اکنون با محب

رفت صوفی سوی آن سیلی زنش
دست زد چون مدعی در دامنش

اندر آوردش بر قاضی کشان
کین خر ادبار را بر خر نشان

یا به زخم دره او را ده جزا
آنچنان که رای تو بیند سزا

کانک از زجر تو میرد در دمار
بر تو تاوان نیست آن باشد جبار

در حد و تعزیر قاضی هر که مرد
نیست بر قاضی ضمان کو نیست خرد

نایب حقست و سایهٔ عدل حق
آینهٔ هر مستحق و مستحق

کو ادب از بهر مظلومی کند
نه برای عرض و خشم و دخل خود

چون برای حق و روز آجله ست
گر خطایی شد دیت بر عاقله ست

آنک بهر خود زند او ضامنست
وآنک بهر حق زند او آمنست

گر پدر زد مر پسر را و بمرد
آن پدر را خون بها باید شمرد

زانک او را بهر کار خویش زد
خدمت او هست واجب بر ولد

چون معلم زد صبی را شد تلف
بر معلم نیست چیزی لا تخف

کان معلم نایب افتاد و امین
هر امین را هست حکمش همچنین

نیست واجب خدمت استا برو
پس نبود استا به زجرش کارجو

ور پدر زد او برای خود زدست
لاجرم از خونبها دادن نرست

پس خودی را سر ببر ای ذوالفقار
بی خودی شو فانیی درویش وار

چون شدی بی خود هر آنچ تو کنی
ما رمیت اذ رمیتی آمنی

آن ضمان بر حق بود نه بر امین
هست تفصیلش به فقه اندر مبین

هر دکانی راست سودایی دگر
مثنوی دکان فقرست ای پسر

در دکان کفشگر چرمست خوب
قالب کفش است اگر بینی تو چوب

پیش بزازان قز و ادکن بود
بهر گز باشد اگر آهن بود

مثنوی ما دکان وحدتست
غیر واحد هرچه بینی آن بتست

بت ستودن بهر دام عامه را
هم چنان دان کالغرانیق العلی

خواندش در سورهٔ والنجم زود
لیک آن فتنه بد از سوره نبود

جمله کفار آن زمان ساجد شدند
هم سری بود آنک سر بر در زدند

بعد ازین حرفیست پیچاپیچ و دور
با سلیمان باش و دیوان را مشور

هین حدیث صوفی و قاضی بیار
وان ستمکار ضعیف زار زار

گفت قاضی ثبت العرش ای پسر
تا برو نقشی کنم از خیر و شر

کو زننده کو محل انتقام
این خیالی گشته است اندر سقام

شرع بهر زندگان و اغنیاست
شرع بر اصحاب گورستان کجاست

آن گروهی کز فقیری بی سرند
صد جهت زان مردگان فانی تراند

مرده از یک روست فانی در گزند
صوفیان از صد جهت فانی شدند

مرگ یک قتلست و این سیصد هزار
هر یکی را خونبهایی بی شمار

گرچه کشت این قوم را حق بارها
ریخت بهر خونبها انبارها

هم چو جرجیس اند هر یک در سرار
کشته گشته زنده گشته شصت بار

کشته از ذوق سنان دادگر
می بسوزد که بزن زخمی دگر

والله از عشق وجود جان پرست
کشته بر قتل دوم عاشق ترست

گفت قاضی من قضادار حیم
حاکم اصحاب گورستان کیم

این به صورت گر نه در گورست پست
گورها در دودمانش آمدست

بس بدیدی مرده اندر گور تو
گور را در مرده بین ای کور تو

گر ز گوری خشت بر تو اوفتاد
عاقلان از گور کی خواهند داد

گرد خشم و کینهٔ مرده مگرد
هین مکن با نقش گرمابه نبرد

شکر کن که زنده ای بر تو نزد
کانک زنده رد کند حق کرد رد

خشم احیا خشم حق و زخم اوست
که به حق زنده ست آن پاکیزه پوست

حق بکشت او را و در پاچه ش دمید
زود قصابانه پوست از وی کشید

نفخ در وی باقی آمد تا ماب
نفخ حق نبود چو نفخهٔ آن قصاب

فرق بسیارست بین النفختین
این همه زینست و آن سر جمله شین

این حیات از وی برید و شد مضر
وان حیات از نفخ حق شد مستمر

این دم آن دم نیست کاید آن به شرح
هین بر آ زین قعر چه بالای صرح

نیستش بر خر نشاندن مجتهد
نقش هیزم را کسی بر خر نهد

بر نشست او نه پشت خر سزد
پشت تابوتیش اولیتر سزد

ظلم چه بود وضع غیر موضعش
هین مکن در غیر موضع ضایعش

گفت صوفی پس روا داری که او
سیلیم زد بی قصاص و بی تسو

این روا باشد که خر خرسی قلاش
صوفیان را صفع اندازد بلاش

گفت قاضی تو چه داری بیش و کم
گفت دارم در جهان من شش درم

گفت قاضی سه درم تو خرج کن
آن سه دیگر را به او ده بی سخن

زار و رنجورست و درویش و ضعیف
سه درم در بایدش تره و رغیف

بر قفای قاضی افتادش نظر
از قفای صوفی آن بد خوب تر

راست می کرد از پی سیلیش دست
که قصاص سیلیم ارزان شدست

سوی گوش قاضی آمد بهر راز
سیلیی آورد قاضی را فراز

گفت هر شش را بگیرید ای دو خصم
من شوم آزاد بی خرخاش و وصم

English translation

The Sufi said, 'In retaliation for a single slap one should not throw away one's head out of blindness. The cloak of surrender around my neck made receiving the slap easy for me.' The Sufi saw his adversary in a very miserable state. He said, 'If I strike him with my fist like an enemy, He will crumble from a single punch of mine like lead. The king will order my punishment and retaliation. The tent is ruined and the peg broken; he is seeking an excuse to collapse. It would be a great pity for this dead man that my retaliation should fall under the sword (lead to my execution).' Since he could not strike his adversary with his palm, his resolve became to take him to the judge, For he is the scale of Truth and its measure; he is the deliverer from the deceit and trickery of the devil. He is the scissors for hatreds and disputes, severing the root of two adversaries and idle talk. His spell puts the devil in a bottle; his law pacifies rebellions. When the greedy adversary sees the scale, he leaves rebelliousness and becomes a follower. And if there is no scale, even if you give him more, his awareness will not be satisfied with the portion. The judge is mercy and the repeller of conflict, a drop from the sea of justice of the Resurrection. Although the drop is small and short-stepping, the grace of the sea's water is evident in it. If you keep your head clear of dust, you will see the Tigris from a single drop. Parts are witnesses to the state of wholes, just as the twilight is the indicator of the sun. God swore that oath by the body of Ahmad when He proclaimed, 'Nay, by the twilight.' Why would the ant tremble over a grain if it knew the harvest from that single grain? Return to the story, for the Sufi is faint-hearted; he is hasty in seeking retribution for the cruelty. O you who have committed injustices, why are you happy? You are unaware of the demand of the Requiter. Or have you forgotten your deeds because heedlessness has hung its veils? If there were no enemies (claims) behind you, the body of heaven would envy your attributes. But you are imprisoned because of those rights; seek pardon little by little for your disobedience. Lest the inspector seizes you all at once, clear your water now with the Beloved. The Sufi went towards the one who slapped him and grabbed his skirt like a claimant. He dragged him before the judge, saying, 'Mount this donkey of misfortune on a donkey, Or punish him with the blows of the whip, as your judgment sees fit. For whoever dies in destruction from your punishment, there is no penalty on you; it is immune.' Whoever dies under the judge's fixed punishment or chastisement, there is no liability on the judge, for he is not insignificant. He is the deputy of God and the shadow of God's justice, the mirror of every rightful claimant and the deserving. For he inflicts discipline for the sake of the oppressed, not for his own honor, anger, or income. Since it is for God and the Hereafter, if a mistake occurs, the blood money is upon the 'Aqila (tribe). He who strikes for himself is liable, and he who strikes for God is safe. If a father strikes a son and he dies, that father must pay the blood money, Because he struck him for his own affairs, since serving him is obligatory on the child. When a teacher strikes a boy and he perishes, there is nothing upon the teacher, do not fear, For that teacher is a deputy and a trustee; every trustee has a similar ruling. Serving the master is not obligatory on him, so the master was not seeking his own benefit by punishing him. But if the father struck, he struck for himself; inevitably, he does not escape paying blood money. So sever the head of selfhood, O Zulfiqar; become selfless and annihilated like a dervish. When you become selfless, whatever you do, 'You did not throw when you threw,' you are safe. That liability is on God, not on the trustee; its details are clear in jurisprudence. Every shop has a different trade; the Masnavi is the shop of poverty (spiritual detachment), O son. In the cobbler's shop there is fine leather; if you see wood, it is the shoe mold. Before the drapers there is raw silk and colored cloth; if there is iron, it is for the yardstick. Our Masnavi is the shop of Unity; whatever you see other than the One is an idol. Praising idols as a snare for the common people, consider it like 'Al-Gharaniq al-Ula' (the lofty cranes). He read it quickly in the Surah An-Najm, but that was a trial, it was not from the Surah. All the infidels at that time prostrated; it was also a mystery that they bowed their heads to the ground. After this is a twisted and distant discourse; be with Solomon and do not provoke the demons. Come, bring the story of the Sufi and the Qadi, and that weak, miserable, weeping oppressor. The judge said, 'Establish the throne (facts) first, O son, so that I may engrave upon it a design of good and evil. Where is the striker, where is the object of revenge? This one has become a phantom in illness. The religious law is for the living and the wealthy; where is the law for the inhabitants of the graveyard? That group who are headless from poverty are a hundred ways more annihilated than those dead. The dead are annihilated from harm in one respect; the Sufis have become annihilated in a hundred respects. Death is a single slaying, and this is three hundred thousand; for each one there is an incalculable blood money. Although God killed this people many times, He poured out granaries for their blood money. They are like Saint George, each one in secret, killed and brought back to life sixty times. Slain by the taste of the spear of the Just Judge, he burns, saying: 'Strike another blow!' By Allah, out of love for the soul-worshipping existence, the slain is more in love with the second killing.' The Qadi said, 'I am a judge for the living; how am I the ruler over the inhabitants of the graveyard? If outwardly he is not lowly in the grave, graves have entered his lineage. You have seen many a dead man in the grave; see the grave in the dead man, O blind one. If a brick from a tomb fell upon you, how would the wise seek justice from the tomb? Do not harbor anger and malice around the dead; beware, do not fight with the painting in the bathhouse. Give thanks that a living person did not strike you, for he whom a living (saint) rejects, God has rejected. The anger of the living (saints) is God's anger and His blow, for that pure-skinned one is alive through God. God killed him and blew into his leg, and quickly, like a butcher, stripped the skin off him. The breath remained in him until the return; God's breath is not like the breath of that butcher. There is a great difference between the two breaths; this one is all beauty, and that one is completely ugly. This life cut off from him and became harmful, and that life became continuous from the breath of God. This breath is not that breath which can be explained; come, rise from the bottom of this well to the top of the pavilion. There is no point in mounting him on a donkey; would anyone place the picture of firewood on a donkey? His mounting does not befit the back of a donkey; the back of a coffin is more fitting for him. What is injustice? Placing a thing out of its place; beware, do not waste it out of its place.' The Sufi said, 'Then do you consider it lawful that he slapped me without retaliation and without compensation? Is this lawful, that a scoundrelly bear of a donkey should deal slaps to Sufis for nothing?' The judge said, 'What do you have, more or less?' He said, 'In the world, I have six dirhams.' The judge said, 'You spend three dirhams and give the other three to him without a word. He is miserable, ailing, a dervish, and weak; he needs three dirhams for greens and a loaf.' His eyes fell upon the nape of the judge's neck; it was better than the nape of the Sufi. He aimed his hand for a slap at him, thinking, 'Retaliation for a slap has become cheap.' He approached the judge's ear as if for a secret, and delivered a slap to the judge. He said, 'Take all six dirhams, O two adversaries; I am free, without brawl and blame.'

Updated 2026-06-21

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