1Cademy - دفتر دوم - بخش ۹۷ - دعوی کردن آن شخص کی خدای تعالی مرا نمی‌گیرد به گناه و جواب گفتن شعیب علیه السلام مرورا / Book Two - Section 97 - The Claim of That Person That God Most High Does Not Seize Me for Sin, and the Answer of Shuayb, Peace Be Upon Him, to Him

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مثنوی معنوی: دفتر دوم / Masnavi: Book Two

Poem

دفتر دوم - بخش ۹۷ - دعوی کردن آن شخص کی خدای تعالی مرا نمی‌گیرد به گناه و جواب گفتن شعیب علیه السلام مرورا / Book Two - Section 97 - The Claim of That Person That God Most High Does Not Seize Me for Sin, and the Answer of Shu'ayb, Peace Be Upon Him, to Him

Original content

آن یکی می گفت در عهد شعیب
که خدا از من بسی دیدست عیب

چند دید از من گناه و جرمها
وز کرم یزدان نمی گیرد مرا

حق تعالی گفت در گوش شعیب
در جواب او فصیح از راه غیب

که بگفتی چند کردم من گناه
وز کرم نگرفت در جرمم اله

عکس می گویی و مقلوب ای سفیه
ای رها کرده ره و بگرفته تیه

چند چندت گیرم و تو بی خبر
در سلاسل مانده ای پا تا به سر

زنگ توبرتوت ای دیگ سیاه
کرد سیمای درونت را تباه

بر دلت زنگار بر زنگارها
جمع شد تا کور شد ز اسرارها

گر زند آن دود بر دیگ نوی
آن اثر بنماید ار باشد جوی

زانک هر چیزی به ضد پیدا شود
بر سپیدی آن سیه رسوا شود

چون سیه شد دیگ پس تاثیر دود
بعد ازین بر وی که بیند زود زود

مرد آهنگر که او زنگی بود
دود را با روش هم رنگی بود

مرد رومی کو کند آهنگری
رویش ابلق گردد از دودآوری

پس بداند زود تاثیر گناه
تا بنالد زود گوید ای اله

چون کند اصرار و بد پیشه کند
خاک اندر چشم اندیشه کند

توبه نندیشد دگر شیرین شود
بر دلش آن جرم تا بی دین شود

آن پشیمانی و یا رب رفت ازو
شست بر آیینه زنگ پنج تو

آهنش را زنگها خوردن گرفت
گوهرش را زنگ کم کردن گرفت

چون نویسی کاغذ اسپید بر
آن نبشته خوانده آید در نظر

چون نویسی بر سر بنوشته خط
فهم ناید خواندنش گردد غلط

کان سیاهی بر سیاهی اوفتاد
هر دو خط شد کور و معنیی نداد

ور سیم باره نویسی بر سرش
پس سیه کردی چو جان پر شرش

پس چه چاره جز پناه چاره گر
ناامیدی مس و اکسیرش نظر

ناامیدیها به پیش او نهید
تا ز درد بی دوا بیرون جهید

چون شعیب این نکته ها با وی بگفت
زان دم جان در دل او گل شکفت

جان او بشنید وحی آسمان
گفت اگر بگرفت ما را کو نشان

گفت یا رب دفع من می گوید او
آن گرفتن را نشان می جوید او

گفت ستارم نگویم رازهاش
جز یکی رمز از برای ابتلاش

یک نشان آنک می گیرم ورا
آنک طاعت دارد و صوم و دعا

وز نماز و از زکات و غیر آن
لیک یک ذره ندارد ذوق جان

می کند طاعات و افعال سنی
لیک یک ذره ندارد چاشنی

طاعتش نغزست و معنی نغز نی
جوزها بسیار و در وی مغز نی

ذوق باید تا دهد طاعات بر
مغز باید تا دهد دانه شجر

دانهٔ بی مغز کی گردد نهال
صورت بی جان نباشد جز خیال

English translation

One man said, in the time of Shu'ayb, that God has seen many faults from me. He has seen many sins and crimes from me, yet through Yazdan's generosity He does not seize me. God Most High said into Shu'ayb's ear, in answer to him, clearly, by the way of the unseen: "You said: 'Many sins have I committed, yet God, out of generosity, did not seize me for my crime.' You speak reversed and inverted, O fool, O you who have left the road and taken the wasteland. How often, how often have I seized you, while you are unaware; you remain in chains from foot to head. Your rust is upon you, O black cauldron; it has ruined the visage of your inner being. Upon your heart rust upon rust has gathered until it became blind to the mysteries. If that smoke strikes a new cauldron, its effect appears, even if it is slight. For everything is made manifest by its opposite; on whiteness that blackness is exposed. When the cauldron has become black, who then will keep seeing the smoke's effect upon it at once? The blacksmith who is a Zanj has a face the same color as the smoke. The Roman who practices blacksmithing has his face made mottled by smoke. So he quickly knows the effect of sin, and quickly laments, saying, 'O God.' When he persists and makes evil his practice, he throws dust into the eye of thought. He no longer thinks of repentance; the crime becomes sweet to his heart, until he becomes faithless. That remorse and 'O Lord' have gone from him; the rust of five senses has washed over the mirror. Rust began to consume his iron; rust began to lessen his jewel. When you write on white paper, that writing is read plainly by the eye. When you write a line over writing already written, it is not understood, and its reading becomes confused, for blackness has fallen upon blackness; both lines became blind and gave no meaning. And if you write on it a third time, you have blackened it like his soul full of evil. So what remedy is there but refuge in the Remedy-giver? Despair is copper, and His gaze is its elixir. Place your despairs before Him, so that you may leap out from incurable pain. When Shu'ayb spoke these points to him, from that breath a flower of life bloomed in his heart. His soul heard the heavenly revelation; he said, 'If He has seized us, where is the sign?' He said, 'O Lord, he rejects what I say; he seeks the sign of that seizing.' He said, 'I am the Concealer; I will not tell his secrets, except one hint, for the sake of testing him: one sign that I am seizing him is that he has obedience, fasting, and supplication, and prayer, alms, and the rest, yet he has not one atom of the soul's taste. He performs obediences and noble acts, yet he has not one atom of savor. His obedience is fine, but the meaning is not fine: many walnuts, but no kernel in them. Taste is needed for obediences to bear fruit; kernel is needed for the seed to give a tree. When does a kernel-less seed become a sapling? A form without soul is nothing but illusion."

Updated 2026-06-30

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