1Cademy - دفتر ششم - بخش ۹۲ - قصهٔ عبدالغوث و ربودن پریان او را و سالها میان پریان ساکن شدن او و بعد از سالها آمدن او به شهر و فرزندان خویش را باز ناشکیفتن او از آن پریان به حکم جنسیت و همدلی او با ایشان / Book Six - Section 92 - The Story of Abdul Ghawth, his abduction by the fairies, his dwelling among the fairies for years, his coming to the city after years and to his own children, and his inability to endure being away from the fairies by the decree of homogeneity and his mutual affinity with them

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مثنوی معنوی: دفتر ششم / Masnavi: Book Six

Poem

دفتر ششم - بخش ۹۲ - قصهٔ عبدالغوث و ربودن پریان او را و سالها میان پریان ساکن شدن او و بعد از سالها آمدن او به شهر و فرزندان خویش را باز ناشکیفتن او از آن پریان به حکم جنسیت و همدلی او با ایشان / Book Six - Section 92 - The Story of Abdul Ghawth, his abduction by the fairies, his dwelling among the fairies for years, his coming to the city after years and to his own children, and his inability to endure being away from the fairies by the decree of homogeneity and his mutual affinity with them

Original content

بود عبدالغوث هم جنس پری
چون پری نه سال در پنهان پری

شد زنش را نسل از شوی دگر
وآن یتیمانش ز مرگش در سمر

که مرورا گرگ زد یا ره زنی
یا فتاد اندر چهی یا مکمنی

جمله فرزندانش در اشغال مست
خود نگفتندی که بابایی بدست

بعد نه سال آمد او هم عاریه
گشت پیدا باز شد متواریه

یک مهی مهمان فرزندان خویش
بود و زان پس کس ندیدش رنگ بیش

برد هم جنسی پریانش چنان
که رباید روح را زخم سنان

چون بهشتی جنس جنت آمدست
هم ز جنسیت شود یزدان پرست

نه نبی فرمود جود و محمده
شاخ جنت دان به دنیا آمده

مهرها را جمله جنس مهر خوان
قهرها را جمله جنس قهر دان

لاابالی لا ابالی آورد
زانک جنس هم بوند اندر خرد

بود جنسیت در ادریس از نجوم
هشت سال او با زحل بد در قدوم

در مشارق در مغارب یار او
هم حدیث و محرم آثار او

بعد غیبت چونک آورد او قدوم
در زمین می گفت او درس نجوم

پیش او استارگان خوش صف زده
اختران در درس او حاضر شده

آنچنان که خلق آواز نجوم
می شنیدند از خصوص و از عموم

جذب جنسیت کشیده تا زمین
اختران را پیش او کرده مبین

هر یکی نام خود و احوال خود
باز گفته پیش او شرح رصد

چیست جنسیت یکی نوع نظر
که بدان یابند ره در هم دگر

آن نظر که کرد حق در وی نهان
چون نهد در تو تو گردی جنس آن

هر طرف چه می کشد تن را نظر
بی خبر را کی کشاند با خبر

چونک اندر مرد خوی زن نهد
او مخنث گردد و گان می دهد

چون نهد در زن خدا خوی نری
طالب زن گردد آن زن سعتری

چون نهد در تو صفات جبرئیل
هم چو فرخی بر هواجویی سبیل

منتظر بنهاده دیده در هوا
از زمین بیگانه عاشق بر سما

چون نهد در تو صفت های خری
صد پرت گر هست بر آخر پری

از پی صورت نیامد موش خوار
از خبیثی شد زبون موش خوار

طعمه جوی و خاین و ظلمت پرست
از پنیر و فستق و دوشاب مست

باز اشهب را چو باشد خوی موش
ننگ موشان باشد و عار وحوش

خوی آن هاروت و ماروت ای پسر
چون بگشت و دادشان خوی بشر

در فتادند از لنحن الصافون
در چه بابل ببسته سرنگون

لوح محفوظ از نظرشان دور شد
لوح ایشان ساحر و مسحور شد

پر همان و سر همان هیکل همان
موسیی بر عرش و فرعونی مهان

در پی خو باش و با خوش خو نشین
خوپذیری روغن گل را ببین

خاک گور از مرد هم یابد شرف
تا نهد بر گور او دل روی و کف

خاک از همسایگی جسم پاک
چون مشرف آمد و اقبال ناک

پس تو هم الجار ثم الدار گو
گر دلی داری برو دلدار جو

خاک او هم سیرت جان می شود
سرمهٔ چشم عزیزان می شود

ای بسا در گور خفته خاک وار
به ز صد احیا به نفع و انتشار

سایه برده او و خاکش سایه مند
صد هزاران زنده در سایهٔ ویند

English translation

Abdul Ghawth was of the same nature as the fairies, Like a fairy, he flew in hiding for nine years. His wife had offspring from another husband, And his orphans were telling tales of his death, That a wolf attacked him or a highwayman, Or he fell into a well or an ambush. All his children were engrossed in their occupations, They did not even say they had a father. After nine years he came, though only on loan; He appeared, and then became hidden again. For a month he was a guest of his own children, And after that, no one saw his face anymore. His homogeneity with the fairies carried him off in such a way, As the wound of a spear snatches away the spirit. Since a person of Paradise is homogeneous with Paradise, Also from homogeneity he becomes a worshipper of God. Did not the Prophet say that generosity and praiseworthiness, Consider them branches of Paradise come to the world? Call all affections the same kind as affection; Consider all wraths the same kind as wrath. The careless person brings the careless, Because they are of the same kind in intellect. There was homogeneity with the stars in Idris; For eight years he was the companion of Saturn. In the Easts and the Wests he was his friend, A converser and confidant of his traces. After his absence, when he arrived, On earth he would teach the lesson of astronomy. Before him, the stars beautifully lined up; The celestial bodies were present in his lesson. In such a way that the people heard the voice of the stars, Both the elite and the commoners. The attraction of homogeneity drew them down to the earth; It made the stars manifest before him. Each one recounted its own name and condition; Before him, the explanation of observation. What is homogeneity? A kind of looking, By which they find a way into one another. That look which Truth [God] has hidden in it, When He places it in you, you become of its kind. To every side, how does the look draw the body? How does the informed one draw the uninformed? When He puts the disposition of a woman in a man, He becomes effeminate and gives himself to being mounted. When God places a male disposition in a woman, That woman becomes a seeker of women (a tribade). When He places the attributes of Gabriel in you, Like a bird, you seek a path in the air. Waiting, having fixed your eyes on the air; Alienated from the earth, a lover of the sky. When He places the attributes of a donkey in you, Even if you have a hundred wings, you fly to the manger. The mouse-eater did not become a mouse-eater for the sake of form; Out of foulness it became subservient to eating mice. Seeking prey, treacherous, and worshipping darkness; Intoxicated by cheese, pistachio, and grape-syrup. When the white falcon has the disposition of a mouse, It becomes the disgrace of mice and the shame of wild beasts. The disposition of Harut and Marut, O son, When it changed, and He gave them human disposition, They fell from 'Indeed we are those who stand in ranks', Bound upside down in the well of Babylon. The Preserved Tablet became far from their sight; Their tablet became the sorcerer and the bewitched. The wings the same, the head the same, the figure the same; A Moses upon the throne and a Pharaoh disgraced. Be in pursuit of disposition and sit with the good-natured; Look at the disposition-accepting nature of rose oil. Even the dust of the grave gains nobility from the dead man, So that the heart places its face and palms on his grave. Since the dust, from the neighborhood of the pure body, Became honored and full of good fortune, Then you too, say, 'First the neighbor, then the house'; If you have a heart, go seek a sweetheart. His dust also becomes of the nature of the soul; It becomes collyrium for the eyes of the dear ones. Oh, many a one sleeping in the grave like dust, Is better than a hundred living people in benefit and diffusion. He has taken his shadow away, yet his dust is shadow-casting; A hundred thousand living ones are in his shadow.

Updated 2026-06-23

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