1Cademy - دفتر سوم - بخش ۸۴ - سؤال کردن بهلول آن درویش را / Book Three - Section 84

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مثنوی معنوی: دفتر سوم / Masnavi: Book Three

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دفتر سوم - بخش ۸۴ - سؤال کردن بهلول آن درویش را / Book Three - Section 84 - Bahlul's Questioning of That Dervish

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گفت بهلول آن یکی درویش را
چونی ای درویش ؟ واقف کن مرا

گفت «چون باشد کسی که جاودان
بر مراد او رود کار جهان

سیل و جوها بر مراد او روند
اختران زان سان که خواهد آن شوند

زندگی و مرگ ، سرهنگان او
بر مراد او روانه کو به کو

هر کجا خواهد فرستد تعزیت
هر کجا خواهد ببخشد تهنیت

سالکان راه هم بر گام او
ماندگان از راه هم در دام او

هیچ دندانی نخندد در جهان
بی رضا و امر آن فرمان روان »

گفت «ای شه راست گفتی همچنین
در فر و سیمای تو پیداست این

این و صد چندینی ای صادق ولیک
شرح کن این را بیان کن نیک نیک

آنچنان که فاضل و مرد فضول
چون به گوش او رسد ، آرد قبول

آنچنانش شرح کن اندر کلام
که از آن هم بهره یابد عقل عام

ناطق کامل چو خوان پاشی بود
خوانش بر هر گونهٔ آشی بود

که نماند هیچ مهمان بی نوا
هر کسی یابد غذای خود جدا

همچو قرآن که به معنی هفت توست
خاص را و عام را مطعم دروست »

گفت «این باری یقین شد پیش عام
که جهان در امر یزدان است رام

هیچ برگی در نیفتد از درخت
بی قضا و حکم آن سلطان بخت

از دهان لقمه نشد سوی گلو
تا نگوید لقمه را حق که ادخلوا

میل و رغبت کان زمام آدمی ست
جنبش آن رام امر آن غنی ست

در زمین ها و آسمان ها ذره ای
پر نجنباند نگردد پره ای

جز به فرمان قدیم نافذش
شرح نتوان کرد و جلدی نیست خوش

کی شمرد برگ درختان را تمام ؟
بی نهایت کی شود در نطق رام ؟

این قدر بشنو که چون کلی کار
می نگردد جز به امر کردگار

چون قضای حق رضای بنده شد
حکم او را بندهٔ خواهنده شد

بی تکلف، نه پی مزد و ثواب
بلک طبع او چنین شد مستطاب

زندگی خود نخواهد بهر خوذ
نه پی ذوقی حیات مستلذ

هرکجا امر قدم را مسلکی ست
زندگی و مردگی پیشش یکی ست

بهر یزدان می زید نه بهر گنج
بهر یزدان می مرد نه از خوف رنج

هست ایمانش برای خواست او
نه برای جنت و اشجار و جو

ترک کفرش هم برای حق بود
نه ز بیم آنکه در آتش رود

این چنین آمد ز اصل ، آن خوی او
نه ریاضت ، نه به جست و جوی او

آنگهان خندد که او بیند رضا
همچو حلوای شکر او را قضا

بنده ای کش خوی و خلقت این بود
نه جهان بر امر و فرمانش رود ؟

پس چرا لابه کند او یا دعا ؟
که بگردان ای خداوند این قضا

مرگ او و مرگ فرزندان او
بهر حق پیشش چو حلوا در گلو

نزع فرزندان بر آن باوفا
چون قطایف پیش شیخ بی نوا

پس چرا گوید دعا الا مگر
در دعا بیند رضای دادگر

آن شفاعت و آن دعا نه از رحم خود
می کند آن بندهٔ صاحب رشد

رحم خود را او همان دم سوخته ست
که چراغ عشق حق افروخته ست

دوزخ اوصاف او عشقست و او
سوخت مر اوصاف خود را مو به مو

هر طروقی این فروقی کی شناخت ؟
جز دقوقی تا درین دولت بتاخت

English translation

Bahlul said to a certain dervish: "How are you, O dervish? Inform me."

He replied, "How can one be, when eternally The affairs of the world proceed according to his desire?

Torrents and streams flow according to his desire; The stars become exactly as he wishes them to be.

Life and death are his officers, Moving from street to street according to his desire.

Wherever he wishes, he sends mourning; Wherever he wishes, he grants congratulations.

The wayfarers of the path also step according to his pace; Those who lag behind on the path are also in his snare.

No teeth smile in the world Without the consent and command of that ruler."

He said, "O king, you have spoken truly thus; In your splendor and countenance, this is evident.

You are this and a hundred times more, O truthful one, but Explain this, elucidate it very well.

In such a way that the learned and the inquisitive man, When it reaches his ears, may accept it.

Explain it in speech in such a way That the common intellect may also derive benefit from it.

For the perfect speaker is like one who spreads a feast; On his table is every kind of dish.

So that no guest remains unprovided for; Everyone finds his own food separately.

Like the Quran, which has seven layers of meaning; In it is food for the elite and the commoners."

He said, "This at least has become certain to the common people, That the world is submissive to the command of God.

No leaf falls from a tree Without the decree and judgment of that Sultan of Fortune.

No morsel passes from the mouth to the throat Until God says to the morsel, 'Enter.'

Desire and inclination, which are the reins of humanity; Their movement is submissive to the command of that Rich One.

In the earths and the heavens, not a single atom Moves a wing or turns a gear

Except by His eternal, penetrating command; It cannot be explained, and haste is not good.

Who can count the leaves of the trees completely? How can the infinite be tamed into speech?

Hear this much: since the entirety of affairs Does not revolve except by the Creator's command;

When the decree of God becomes the servant's pleasure, The servant becomes a desirer of His judgment.

Without constraint, not for the sake of reward and recompense; Rather, his nature has become so pure and agreeable.

He does not desire his own life for himself, Nor for the sake of the delight of an enjoyable life.

Wherever there is a path for the eternal command, Life and death are one to him.

He lives for God, not for treasure; He dies for God, not from fear of suffering.

His faith is for the sake of His desire, Not for paradise, trees, and streams.

His abandonment of disbelief is also for the sake of God, Not from the fear that he might go into the fire.

Such is his character from its very origin; Not by asceticism, nor by his seeking.

He laughs at that moment when he sees God's pleasure; Destiny is to him like sugar halva.

A servant whose character and disposition is this; Does not the world proceed according to his command and decree?

Then why should he implore or pray: 'O Lord, turn away this decree'?

His death and the death of his children, For the sake of God, are like halva in his throat.

The agony of death of his children to that loyal one, Is like sweet pastries before a destitute sheikh.

Then why would he pray, except perhaps He sees the pleasure of the Just Judge in prayer.

That intercession and that prayer, not out of self-pity, Does that spiritually mature servant make.

He burned his self-pity at that very moment When he kindled the lamp of the love of God.

His love is the hell (consumer) of his own attributes, and he Has burned his own attributes, hair by hair.

When did every wayfarer recognize these distinctions? Except Daquqi, when he hastened into this spiritual state."

Updated 2026-06-25

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Ganjoor

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The Concept of Absolute Surrender (Rida) in the Tale of Bahlul and the Dervish

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