1Cademy - دفتر ششم - بخش ۲۵ - تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمن‌گاه بزرگ با دانهٔ گندم می‌کوشد و می‌جوشد و می‌لرزد و به تعجیل می‌کشد و سعت آن خرمن را نمی‌بیند / Book Six - Section 25 - The Parable of the Greedy Man Who is Blind to the Providence of God, His Treasuries, and His Mercy, Likened to an Ant That Strives, Toils, and Trembles Over a Grain of Wheat in a Vast Threshing-Floor, Dragging it in Haste, and Does Not See the Vastness of That Threshing-Floor

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مثنوی معنوی: دفتر ششم / Masnavi: Book Six

Poem

دفتر ششم - بخش ۲۵ - تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمن‌گاه بزرگ با دانهٔ گندم می‌کوشد و می‌جوشد و می‌لرزد و به تعجیل می‌کشد و سعت آن خرمن را نمی‌بیند / Book Six - Section 25 - The Parable of the Greedy Man Who is Blind to the Providence of God, His Treasuries, and His Mercy, Likened to an Ant That Strives, Toils, and Trembles Over a Grain of Wheat in a Vast Threshing-Floor, Dragging it in Haste, and Does Not See the Vastness of That Threshing-Floor

Original content

مور بر دانه بدان لرزان شود
که ز خرمن های خوش اعمی بود

می کشد آن دانه را با حرص و بیم
که نمی بیند چنان چاش کریم

صاحب خرمن همی گوید که هی
ای ز کوری پیش تو معدوم شی

تو ز خرمن های ما آن دیده ای
که در آن دانه به جان پیچیده ای

ای به صورت ذره کیوان را ببین
مور لنگی ، رو سلیمان را ببین

تو نه ای این جسم تو آن دیده ای
وارهی از جسم گر جان دیده ای

آدمی دیده ست باقی گوشت و پوست
هرچه چشمش دیده است آن چیز اوست

کوه را غرقه کند یک خم ز نم
منفذش چون باز باشد سوی یم

چون به دریا راه شد از جان خم
خم با جیحون برآرد اشتلم

زان سبب قل گفتهٔ دریا بود
هرچه نطق احمدی گویا بود

گفتهٔ او جمله در بحر بود
که دلش را بود در دریا نفوذ

داد دریا چون ز خم ما بود
چه عجب در ماهیی دریا بود

چشم حس افسرد بر نقش ممر
تش ممر می بینی و او مستقر

این دوی اوصاف دید احولست
ورنه اول آخر آخر اولست

هی ز چه معلوم گردد این ز بعث
بعث را جو ، کم کن اندر بعث بحث

شرط روز بعث اول مردنست
زانک بعث از مرده زنده کردنست

جمله عالم زین غلط کردند راه
کز عدم ترسند و آن آمد پناه

از کجا جوییم علم از ترک علم
از کجا جوییم سلم از ترک سلم

از کجا جوییم هست از ترک هست
از کجا جوییم سیب از ترک دست

هم تو تانی کرد یا نعم المعین
دیدهٔ معدوم بین را هست بین

دیده ای کو از عدم آمد پدید
ذات هستی را همه معدوم دید

این جهان منتظم محشر شود
گر دو دیده مبدل و انور شود

زان نماید این حقایق ناتمام
که برین خامان بود فهمش حرام

نعمت جنات خوش بر دوزخی
شد محرم گرچه حق آمد سخی

در دهانش تلخ آید شهد خلد
چون نبود از وافیان عهد خلد

مر شما را نیز در سوداگری
دست کی جنبد چو نبود مشتری

کی نظاره اهل بخریدن بود
آن نظاره گول گردیدن بود

پرس پرسان «کاین به چند و آن به چند»
از پی تعبیر وقت و ریش خند

از ملولی کاله می خواهد ز تو
نیست آن کس مشتری و کاله جو

کاله را صد بار دید و باز داد
جامه کی پیمود او پیمود باد

کو قدوم و کر و فر مشتری
کو مزاح گنگلی سرسری

چونک در ملکش نباشد حبه ای
جز پی گنگل چه جوید جبه ای

در تجارت نیستش سرمایه ای
پس چه شخص زشت او چه سایه ای

مایه در بازار این دنیا زرست
مایه آنجا عشق و دو چشم ترست

هر که او بی مایه ای بازار رفت
عمر رفت و بازگشت او خام تفت

هی کجا بودی برادر هیچ جا
هی چه پختی بهر خوردن هیچ با

مشتری شو تا بجنبد دست من
لعل زاید معدن آبست من

مشتری گرچه که سست و باردست
دعوت دین کن که دعوت واردست

باز پران کن حمام روح گیر
در ره دعوت طریق نوح گیر

خدمتی می کن برای کردگار
با قبول و رد خلقانت چه کار

English translation

The ant trembles over the grain Because it is blind to the sweet threshing-floors. It drags that grain with greed and fear Because it does not see such a generous threshing-floor. The owner of the threshing-floor says, 'Hey! O you before whom, from blindness, everything is non-existent! Have you seen only that of our threshing-floors, That you have wrapped your soul around that grain?' O you who are a mote in form, behold Saturn! You are a lame ant; go, behold Solomon! You are not this body, you are that vision (sight); You will escape from the body if you have seen the soul. Man is essentially sight, the rest is flesh and skin; Whatever his eye has seen, he is that thing. A single jar of moisture will drown a mountain, If its channel is open to the sea. When a way is opened from the soul of the jar to the sea, The jar will boast against the River Oxus. For that reason, 'Say!' was the word of the Sea, Whatever the speech of Ahmad (Muhammad) uttered. His speech was entirely in the Sea, Because his heart had penetration into the Sea. Since the Sea's dispensing was from our jar, What wonder if the Sea is within a fish? The eye of sense is frozen upon the form of the passage; You see it passing, while it is firmly established. This duality of attributes is the sight of the cross-eyed; Otherwise, the first is the last, and the last is the first. Hey, from what does this become known? From the Resurrection. Seek the Resurrection; lessen your discussion about the Resurrection. The condition for the Day of Resurrection is first to die; Because Resurrection is raising the dead to life. The whole world has lost the way from this error: That they fear non-existence, while it is the refuge. From where shall we seek knowledge? From abandoning knowledge. From where shall we seek safety? From abandoning safety. From where shall we seek existence? From abandoning existence. From where shall we seek the apple? From abandoning the hand. You alone can do it, O Excellent Helper! Make the eye that sees non-existence to see existence. An eye that has come into appearance from non-existence, Saw the essence of existence as entirely non-existent. This ordered world will become the Place of Gathering (Resurrection), If the two eyes become changed and more luminous. These truths appear incomplete because Their understanding is forbidden to these raw ones. The sweet bounties of Paradise to the hell-dweller Became forbidden, although God is generous. The honey of eternity tastes bitter in his mouth, Since he was not among those who fulfilled the covenant of eternity. For you as well, in trading, When does your hand move if there is no customer? When is a mere onlooker capable of buying? That looking is wandering like a fool. Asking repeatedly, 'How much is this and how much is that?' For the sake of passing time and mockery. Out of weariness he asks you for goods; That person is not a customer or a seeker of goods. He saw the goods a hundred times and gave them back; When did he measure the garment? He measured the wind. Where is the footstep and the pomp and show of a customer? Where is the banter of a frivolous idler? Since there is not a single grain in his possession, Why would he seek a robe except for idleness? He has no capital in commerce; Then what is his ugly person, what is his shadow? Capital in the market of this world is gold; Capital there is love and two wet eyes. Whoever went to the market without capital, His life departed, and he returned raw and hot (frustrated). 'Hey, where were you, brother?' 'Nowhere.' 'Hey, what did you cook to eat?' 'Nothing at all.' Become a customer, so that my hand may move, So that my pregnant mine may give birth to rubies. Although the customer is weak and cold, Make the call to religion, for the call is incumbent. Make the falcon fly, capture the pigeon of the spirit; In the path of calling, take the way of Noah. Perform a service for the sake of the Creator; What business do you have with the acceptance or rejection of the creatures?

Updated 2026-07-04

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