1Cademy - دفتر ششم - بخش ۹۸ - توزیع کردن پای‌مرد در جملهٔ شهر تبریز و جمع شدن اندک چیز و رفتن آن غریب به تربت محتسب به زیارت و این قصه را بر سر گور او گفتن به طریق نوحه الی آخره / Book Six - Section 98 - The mediator begging for alms throughout the city of Tabriz, gathering a small amount, and the stranger going to the tomb of the inspector for visitation, and telling this story over his grave by way of lamentation, up to the end

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مثنوی معنوی: دفتر ششم / Masnavi: Book Six
دفتر ششم - بخش ۹۶ - باخبر شدن آن غریب از وفات آن محتسب و استغفار او از اعتماد بر مخلوق و تعویل بر عطای مخلوق و یاد نعمتهای حق کردنش و انابت به حق از جرم خود ثُمَّ الَّذینَ کَفَروا بِرَبِّهِمْ یَعْدِلونَ / Book Six - Section 96 - That stranger becoming aware of the death of that muhtasib, his seeking forgiveness for relying upon a creature and depending on a creature's gift, his remembering the bounties of the Truth, and his repentance to the Truth for his sin: 'Then those who disbelieve equate [

Poem

دفتر ششم - بخش ۹۸ - توزیع کردن پای‌مرد در جملهٔ شهر تبریز و جمع شدن اندک چیز و رفتن آن غریب به تربت محتسب به زیارت و این قصه را بر سر گور او گفتن به طریق نوحه الی آخره / Book Six - Section 98 - The mediator begging for alms throughout the city of Tabriz, gathering a small amount, and the stranger going to the tomb of the inspector for visitation, and telling this story over his grave by way of lamentation, up to the end

Original content

واقعهٔ آن وام او مشهور شد
پای مرد از درد او رنجور شد

از پی توزیع گرد شهر گشت
از طمع می گفت هر جا سرگذشت

هیچ ناورد از ره کدیه به دست
غیر صد دینار آن کدیه پرست

پای مرد آمد بدو دستش گرفت
شد بگور آن کریم بس شگفت

گفت چون توفیق یابد بنده ای
که کند مهمانی فرخنده ای

مال خود ایثار راه او کند
جاه خود ایثار جاه او کند

شکر او شکر خدا باشد یقین
چون به احسان کرد توفیقش قرین

ترک شکرش ترک شکر حق بود
حق او لا شک به حق ملحق بود

شکر می کن مر خدا را در نعم
نیز می کن شکر و ذکر خواجه هم

رحمت مادر اگر چه از خداست
خدمت او هم فریضه ست و سزاست

زین سبب فرمود حق صلوا علیه
که محمد بود محتال الیه

در قیامت بنده را گوید خدا
هین چه کردی آنچ دادم من ترا

گوید ای رب شکر تو کردم به جان
چون ز تو بود اصل آن روزی و نان

گویدش حق نه نکردی شکر من
چون نکردی شکر آن اکرام فن

بر کریمی کرده ای ظلم و ستم
نه ز دست او رسیدت نعمتم

چون به گور آن ولی نعمت رسید
گشت گریان زار و آمد در نشید

گفت ای پشت و پناه هر نبیل
مرتجی و غوث ابناء السبیل

ای غم ارزاق ما بر خاطرت
ای چو رزق عام احسان و برت

ای فقیران را عشیره و والدین
در خراج و خرج و در ایفاء دین

ای چو بحر از بهر نزدیکان گهر
داده و تحفه سوی دوران مطر

پشت ما گرم از تو بود ای آفتاب
رونق هر قصر و گنج هر خراب

ای در ابرویت ندیده کس گره
ای چو میکائیل راد و رزق ده

ای دلت پیوسته با دریای غیب
ای به قاف مکرمت عنقای غیب

یاد ناورده که از مالم چه رفت
سقف قصد همتت هرگز نکفت

ای من و صد هم چو من در ماه و سال
مر ترا چون نسل تو گشته عیال

نقد ما و جنس ما و رخت ما
نام ما و فخر ما و بخت ما

تو نمردی ناز و بخت ما بمرد
عیش ما و رزق مستوفی بمرد

واحد کالالف در رزم و کرم
صد چو حاتم گاه ایثار نعم

حاتم ار مرده به مرده می دهد
گردگان های شمرده می دهد

تو حیاتی می دهی در هر نفس
کز نفیسی می نگنجد در نفس

تو حیاتی می دهی بس پایدار
نقد زر بی کساد و بی شمار

وارثی نا بوده یک خوی ترا
ای فلک سجده کنان کوی ترا

خلق را از گرگ غم لطفت شبان
چون کلیم الله شبان مهربان

گوسفندی از کلیم الله گریخت
پای موسی آبله شد نعل ریخت

در پی او تا به شب در جست و جو
وان رمه غایب شده از چشم او

گوسفند از ماندگی شد سست و ماند
پس کلیم الله گرد از وی فشاند

کف همی مالید بر پشت و سرش
می نواخت از مهر هم چون مادرش

نیم ذره طیرگی و خشم نی
غیر مهر و رحم و آب چشم نی

گفت گیرم بر منت رحمی نبود
طبع تو بر خود چرا استم نمود

با ملایک گفت یزدان آن زمان
که نبوت را همی زیبد فلان

مصطفی فرمود خود که هر نبی
کرد چوپانیش برنا یا صبی

بی شبانی کردن و آن امتحان
حق ندادش پیشوایی جهان

گفت سایل هم تو نیز ای پهلوان
گفت من هم بوده ام دهری شبان

تا شود پیدا وقار و صبرشان
کردشان پیش از نبوت حق شبان

هر امیری کو شبانی بشر
آن چنان آرد که باشد متمر

حلم موسی وار اندر رعی خود
او به جا آرد به تدبیر و خرد

لاجرم حقش دهد چوپانیی
بر فراز چرخ مه روحانیی

آنچنان که انبیا را زین رعا
بر کشید و داد رعی اصفیا

خواجه باری تو درین چوپانیت
کردی آنچ کور گردد شانیت

دانم آنجا در مکافات ایزدت
سروری جاودانه بخشدت

بر امید کف چون دریای تو
بر وظیفه دادن و ایفای تو

وام کردم نه هزار از زر گزاف
تو کجایی تا شود این درد صاف

تو کجایی تا که خندان چون چمن
گویی بستان آن و ده چندان ز من

تو کجایی تا مرا خندان کنی
لطف و احسان چون خداوندان کنی

تو کجایی تا بری در مخزنم
تا کنی از وام و فاقه آمنم

من همی گویم بس و تو مفضلم
گفته کین هم گیر از بهر دلم

چون همی گنجد جهانی زیر طین
چون بگنجد آسمانی در زمین

حاش لله تو برونی زین جهان
هم به وقت زندگی هم این زمان

در هوای غیب مرغی می پرد
سایهٔ او بر زمینی می زند

جسم سایهٔ سایهٔ سایهٔ دلست
جسم کی اندر خور پایهٔ دلست

مرد خفته روح او چون آفتاب
در فلک تابان و تن در جامه خواب

جان نهان اندر خلا هم چون سجاف
تن تقلب می کند زیر لحاف

روح چون من امر ربی مختفیست
هر مثالی که بگویم منتفیست

ای عجب کو لعل شکربار تو
وان جوابات خوش و اسرار تو

ای عجب کو آن عقیق قندخا
آن کلید قفل مشکل های ما

ای عجب کو آن دم چون ذوالفقار
آنک کردی عقل ها را بی قرار

چند هم چون فاخته کاشانه جو
کو و کو و کو و کو و کو و کو

کو همان جا که صفات رحمتست
قدرتست و نزهتست و فطنتست

کو همان جا که دل و اندیشه اش
دایم آن جا بد چو شیر و بیشه اش

کو همان جا که امید مرد و زن
می رود در وقت اندوه و حزن

کو همان جا که به وقت علتی
چشم پرد بر امید صحتی

آن طرف که بهر دفع زشتیی
باد جویی بهر کشت و کشتیی

آن طرف که دل اشارت می کند
چون زبان یا هو عبارت می کند

او مع الله است بی کو کو همی
کاش جولاهانه ماکو گفتمی

عقل ما کو تا ببیند غرب و شرق
روح ها را می زند صد گونه برق

جزر و مدش بد به بحری در زبد
منتهی شد جزر و باقی ماند مد

نه هزارم وام و من بی دست رس
هست صد دینار ازین توزیع و بس

حق کشیدت ماندم در کش مکش
می روم نومید ای خاک تو خوش

همتی می دار در پر حسرتت
ای همایون روی و دست و همتت

آمدم بر چشمه و اصل عیون
یافتم در وی به جای آب خون

چرخ آن چرخست آن مهتاب نیست
جوی آن جویست آب آن آب نیست

محسنان هستند کو آن مستطاب
اختران هستند کو آن آفتاب

تو شدی سوی خدا ای محترم
پس به سوی حق روم من نیز هم

مجمع و پای علم ماوی القرون
هست حق کل لدینا محضرون

نقش ها گر بی خبر گر با خبر
در کف نقاش باشد محتصر

دم به دم در صفحهٔ اندیشه شان
ثبت و محوی می کند آن بی نشان

خشم می آرد رضا را می برد
بخل می آرد سخا را می برد

نیم لحظه مدرکاتم شام و غدو
هیچ خالی نیست زین اثبات و محو

کوزه گر با کوزه باشد کارساز
کوزه از خود کی شود پهن و دراز

چوب در دست دروگر معتکف
ورنه چون گردد بریده و مؤتلف

جامه اندر دست خیاطی بود
ورنه از خود چون بدوزد یا درد

مشک با سقا بود ای منتهی
ورنه از خود چون شود پر یا تهی

هر دمی پر می شوی تی می شوی
پس بدانک در کف صنع ویی

چشم بند از چشم روزی کی رود
صنع از صانع چه سان شیدا شود

چشم داری تو به چشم خود نگر
منگر از چشم سفیهی بی خبر

گوش داری تو به گوش خود شنو
گوش گولان را چرا باشی گرو

بی ز تقلیدی نظر را پیشه کن
هم برای عقل خود اندیشه کن

English translation

The story of his debt became well-known; the mediator suffered because of his pain. Seeking alms, he wandered the city, and out of hope, he told the story everywhere. He gained nothing from begging except for a hundred dinars, that devoted beggar. The mediator came to him and took his hand, and they went to the grave of that wondrously generous man. He said, 'When a servant is granted the grace to host a blessed feast, sacrificing his wealth and rank in His path, thanking him is certainly thanking God. Since He paired grace with his beneficence, abandoning gratitude to him is abandoning gratitude to God. His right is undoubtedly joined to the Right (God). Thank God for His blessings, and also thank and remember the master. Although a mother's mercy is from God, serving her is also obligatory and fitting. For this reason, God commanded, 'Bless him,' because Muhammad was the means of connection. On Resurrection Day, God will say to a servant, 'Behold, what did you do with what I gave you?' He will reply, 'O Lord, I thanked You with my soul, since the root of that sustenance and bread was from You.' God will say to him, 'No, you did not thank Me, since you did not thank that master of generosity. You have wronged and oppressed a generous one; did My blessing not reach you through his hand?'

When he arrived at the grave of that benefactor, he wept bitterly and began to sing a lament. He said, 'O support and refuge of every noble one, the hope and savior of the travelers! O you who carried the grief of our sustenance in your heart, O you whose beneficence and goodness were like universal sustenance! O you who were a tribe and parents to the poor in tribute, expenditure, and fulfilling debts. O you who were like the sea for those near, yielding pearls, and yielding gifts and rain for those afar! Our backs were warmed by you, O Sun, the splendor of every palace and the treasure of every ruin. O you in whose eyebrow no one ever saw a knot, O you who were generous and a provider like Michael! O you whose heart was continuously connected to the sea of the Unseen, O you who were the unseen Simurgh on the Mount Qaf of generosity! You never brought to mind, 'What was lost from my wealth?' The roof of your lofty ambition never cracked. O, I and a hundred like me, through months and years, became your dependents like your own offspring. Our cash, our goods, our belongings, our name, our pride, and our fortune! You did not die; our comfort and fortune died, our life and our abundant sustenance died!

One like a thousand in battle and generosity, a hundred like Hatam at the time of giving blessings. If Hatam gave, he gave the dead to the dead; he gave counted walnuts. You give a life in every breath that, due to its preciousness, cannot be contained in a breath. You give a very enduring life, cash of gold, without slump and without number. Never was there an heir to even one of your traits; O heaven, bowing down to your street! Your grace is a shepherd for the people against the wolf of sorrow, like Moses (who spoke with God), a kind shepherd.

A sheep fled from Moses; Moses' feet blistered and his shoes fell apart, following it until night in search, and that flock had disappeared from his sight. The sheep became weak and stopped from exhaustion. Then Moses dusted it off, rubbed his hand on its back and head, and caressed it with love like its mother. Not a half-atom of irritation or anger, nothing but love, mercy, and tears. He said, 'Let us say you had no mercy on me, why did your nature inflict tyranny upon itself?' God said to the angels at that time, 'Prophethood befits such a one.' Mustafa (Muhammad) himself said that every prophet acted as a shepherd, whether as a youth or child. Without acting as a shepherd and that trial, God did not give him the leadership of the world. A questioner asked, 'You too, O hero?' He said, 'I too was a shepherd for a long time.' So that their dignity and patience become apparent, God made them shepherds before prophethood. Every commander who is a shepherd of humans acts in a way that is patient and fruitful. Like Moses, with forbearance in tending his flock, he fulfills it with management and wisdom. Necessarily God gives him a shepherdship above the spiritual moon of the sphere. Just as God, from this shepherding, exalted the prophets and gave them the shepherding of the chosen ones. O master, anyway, in this shepherdship of yours, you did that which blinds your enemy. I know there, in reward, your God bestows upon you eternal lordship.

In hope of your sea-like palm, on your dispensing of stipends and fulfilling promises, I recklessly borrowed nine thousand pieces of gold. Where are you so this pain can be cleared? Where are you so that, smiling like a meadow, you might say, 'Take that and ten times more from me'? Where are you to make me smile? To show kindness and beneficence like masters? Where are you to lead me to my treasury, to make me secure from debt and poverty? I would say, 'Enough!' and you, my generous one, would say, 'Take this too for my heart's sake.' How does a world fit beneath the clay? How does a heaven fit into the earth? God forbid! You are beyond this world, both during your lifetime and at this time. In the air of the Unseen, a bird flies; its shadow casts upon an earth. The body is the shadow of the shadow of the shadow of the heart; when is the body worthy of the rank of the heart? A sleeping man, his spirit is like the sun, shining in the sky, while the body is in bedclothes. The soul is hidden in the void like a hem, while the body tosses and turns under the quilt. The spirit, being from the command of my Lord, is hidden; any example I give is negated.

O wonder, where is your sugar-raining ruby (lips), and those sweet answers and secrets of yours? O wonder, where is that sugar-chewing carnelian, that key to the lock of our difficulties? O wonder, where is that breath like Zulfiqar, which made intellects restless? How long, like a ringdove seeking a nest, will I coo 'where, where, where'? Where is that place which is the attributes of mercy, which is power and purity and wisdom? Where is that place where his heart and thought were always there, like a lion in its forest? Where is that place where the hope of man and woman goes in times of sorrow and grief? Where is that place where, at the time of illness, the eye flies in hope of a cure? That direction which, for repelling ugliness, you seek wind for the crops and the ship? That direction to which the heart points, when the tongue expresses 'O He!' (Ya Hu)? He is 'with God,' without this 'where, where'; I wish, like a weaver, I had said 'shuttle' (maku, rhyming with ku). Where is our intellect to see West and East? A hundred kinds of lightning strike the spirits. His ebb and flow were in a sea of foam; the ebb ended and the flow remained.

Nine thousand is my debt and I am destitute; there is a hundred dinars from this alms-collection and no more. God drew you away; I remained in struggle. I go away despairing; O, may your earth be pleasant! Exert your high ambition in your full sorrow, O you whose face, hand, and ambition are blessed! I came to the spring and the source of springs; I found blood in it instead of water. The sphere is that sphere, but that moonlight is not there; the stream is that stream, but the water is not that water. Benefactors exist, but where is that excellent one? Stars exist, but where is that Sun? You went towards God, O honored one, then I, too, will go towards God. The gathering place and foot of the standard, the abode of generations, is God; 'All shall be brought before Us.' Forms, whether unaware or aware, are confined in the Painter's hand. Moment by moment, on the page of their thought, that Signless One registers and effaces. He brings anger, He takes away contentment; He brings stinginess, He takes away generosity. For half a moment my perceptions, evening and morning, are never empty of this affirmation and erasure. The potter works with the jug; when does the jug become wide and long by itself? The wood is confined in the carpenter's hand; otherwise, how would it be cut and joined? A garment is in a tailor's hand; otherwise, how would it sew or tear by itself? The waterskin is with the water-carrier, O wise one; otherwise, how would it become full or empty by itself? Every breath you become full, you become empty; therefore, know that you are in the hand of His creation. When does the blindfold go away from the eye one day? How does the creation become enamored of the Creator? You have eyes; look with your own eyes; do not look with the eye of an ignorant fool. You have ears; listen with your own ears; why should you be a pawn to the ears of the foolish? Make observation your practice, free from blind imitation; also think for the sake of your own intellect.

Updated 2026-06-23

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