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
دفتر سوم - بخش ۸۳ - صفت بعضی اولیا کی راضی‌اند باحکام و لابه نکنند کی این حکم را بگردان / Book Three - Section 83 - The Attribute of Some Saints Who Are Content With the Decrees and Do Not Supplicate That He Avert This Decree

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

Original content

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 بکو

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 فرمان‌روان

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

آنچنانک 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 خوان‌پاشی بود
خوانش بر هر گونهٔ آشی بود

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

همچو قرآن که بمعنی هفت توست
خاص را و عام را مطعم دروست

گفت این باری یقین شد پیش عام
که جهان در امر یزدانست 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 آدمیست
جنبش آن رام امر آن غنیست

در زمینها و آسمانها ذره‌ای
پر نجنباند نگردد پره‌ای

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

کی شمرد برگ درختان را تمام
بی‌نهایت کی شود در نطق رام

این قدر بشنو که چون کلی کار
می‌نگردد جز بامر 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 مسلکیست
زندگی و مردگی پیشش یکیست

بهر یزدان می‌زید نه بهر گنج
بهر یزدان می‌مرد 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 آنک در آتش رود

این چنین آمد ز اصل آن خوی او
نه ریاضت نه بجست و جوی او

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

بنده‌ای 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 بی‌نوا

پس چرا گوید دعا الا مگر
در دعا بیند رضای دادگر

آن شفاعت و آن دعا نه از رحم خود
می‌کند آن بندهٔ صاحب رشد

رحم خود را او همان دم سوختست
که چراغ عشق حق افروختست

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

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 said: 'How should one be, when forever the affairs of the world go according to his desire? Floods and streams run according to his desire; the stars become as he wishes. Life and death are his officers, moving by his desire from street to street. Wherever he wishes he sends condolence; wherever he wishes he gives congratulation. The travelers of the path are also at his step, and those left from the path are also in his snare. No tooth laughs in the world without the consent and command of that sovereign.' He said: 'O king, you have spoken truly; this is visible in your splendor and countenance. You are this and a hundred times this, O truthful one, but explain this; set it out very well, so that when it reaches the ear of the learned and of the captious meddler, he accepts it. Explain it in speech so that the common intellect too gains a share from it. The complete speaker is like one who spreads a feast: his table has every kind of dish, so that no guest remains without provision, and each person finds his own food separately, like the Qur'an, which has seven inner layers of meaning and contains food for the elect and the common.' He said: 'This much, at least, has become certain among ordinary people: that the world is submissive to God's command. No leaf falls from a tree without the decree and judgment of that sovereign of fortune. A morsel does not go from the mouth toward the throat until God says to the morsel, Enter. Inclination and desire, which are the rein of human beings, their movement too is submissive to the command of that Self-Sufficient One. In the earths and the heavens not an atom moves a wing, nor does a feather turn, except by His ancient, effective command. It cannot be explained fully, and nimble haste is not good. Who can count all the leaves of the trees? How can the infinite be made obedient to speech? Hear this much: since every whole affair moves only by the Creator's command, when God's decree becomes the servant's pleasure, the servant becomes a willing servant of His command, without affectation, not for wage or reward; rather, his nature has become so sweet and agreeable. He does not want his life for himself, nor for the savor of pleasurable living. Wherever the eternal command has a path, life and death are one before him. He lives for God, not for treasure; he dies for God, not from fear of suffering. His faith is for His desire, not for Paradise and trees and streams. His leaving unbelief is also for God, not from fear of going into the fire. This has come from the root of his disposition, not from ascetic discipline or his own searching. He laughs only when he sees His pleasure; decree is like sugar halva to him. A servant whose disposition and created nature are like this: does not the world then move by his command and order? So why should he plead or pray, Turn this decree away, O God? His death and the death of his children, for God's sake, are before him like halva in the throat. The death-agony of his children, for that faithful one, is like qatayif before a destitute shaykh. So why should he pray, except if he sees the Just One's pleasure in prayer? That intercession and that prayer are not made by that mature servant from his own compassion. He burned his own compassion at the very moment when the lamp of God's love was kindled. Love is the hell of his attributes, and he burned away his own attributes hair by hair. What night-traveler has known these distinctions, except Daquqi, who rode into this fortune?'

Updated 2026-06-13

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