1Cademy - دفتر دوم - بخش ۱۳ - تمامی قصهٔ زنده شدن استخوانها به دعای عیسی علیه السلام / Book Two - Section 13 - The Complete Story of the Resurrection of the Bones by the Prayer of Jesus, Peace Be Upon Him

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مثنوی معنوی: دفتر دوم / Masnavi: Book Two
دفتر دوم - بخش ۱۲ - ترسانیدن شخصی زاهدی را کی کم گری تا کور نشوی / Book Two - Section 12 - A Person Frightening an Ascetic That He Should Weep Less Lest He Become Blind
دفتر دوم - بخش ۴ - التماس کردن همراه عیسی علیه السلام زنده کردن استخوانها از عیسی علیه السلام / Book Two - Section 4 - The Companion of Jesus, Peace Be Upon Him, Begging Jesus, Peace Be Upon Him, to Resurrect the Bones

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دفتر دوم - بخش ۱۳ - تمامی قصهٔ زنده شدن استخوانها به دعای عیسی علیه السلام / Book Two - Section 13 - The Complete Story of the Resurrection of the Bones by the Prayer of Jesus, Peace Be Upon Him

Original content

خواند عیسی نام حق بر استخوان
از برای التماس آن جوان

حکم یزدان از پی آن خام مرد
صورت آن استخوان را زنده کرد

از میان بر جست یک شیر سیاه
پنجه ای زد کرد نقشش را تباه

کله اش بر کند مغزش ریخت زود
مغز جوزی کاندرو مغزی نبود

گر ورا مغزی بدی اشکستنش
خود نبودی نقص الا بر تنش

گفت عیسی چون شتابش کوفتی
گفت زان رو که تو زو آشوفتی

گفت عیسی چون نخوردی خون مرد
گفت در قسمت نبودم رزق خورد

ای بسا کس همچو آن شیر ژیان
صید خود ناخورده رفته از جهان

قسمتش کاهی نه و حرصش چو کوه
وجه نه و کرده تحصیل وجوه

ای میسر کرده بر ما در جهان
سخره و بیگار ما را وا رهان

طعمه بنموده بما وان بوده شست
آنچنان بنما بما آن را که هست

گفت آن شیر ای مسیحا این شکار
بود خالص از برای اعتبار

گر مرا روزی بدی اندر جهان
خود چه کارستی مرا با مردگان

این سزای آنک یابد آب صاف
همچو خر در جو بمیزد از گزاف

گر بداند قیمت آن جوی خر
او به جای پا نهد در جوی سر

او بیابد آنچنان پیغامبری
میر آبی زندگانی پروری

چون نمیرد پیش او کز امر کن
ای امیر آب ما را زنده کن

هین سگ نفس ترا زنده مخواه
کو عدو جان تست از دیرگاه

خاک بر سر استخوانی را که آن
مانع این سگ بود از صید جان

سگ نه ای بر استخوان چون عاشقی
دیوچه وار از چه بر خون عاشقی

آن چه چشمست آن که بیناییش نیست
ز امتحانها جز که رسواییش نیست

سهو باشد ظنها را گاه گاه
این چه ظنست این که کور آمد ز راه

دیده آ بر دیگران نوحه گری
مدتی بنشین و بر خود می گری

ز ابر گریان شاخ سبز و تر شود
زانک شمع از گریه روشن تر شود

هر کجا نوحه کنند آنجا نشین
زانک تو اولیتری اندر حنین

زانک ایشان در فراق فانی اند
غافل از لعل بقای کانی اند

زانک بر دل نقش تقلیدست بند
رو به آب چشم بندش را برند

زانک تقلید آفت هر نیکویست
که بود تقلید اگر کوه قویست

گر ضریری لمترست و تیز خشم
گوشت پاره ش دان چو او را نیست چشم

گر سخن گوید ز مو باریکتر
آن سرش را زان سخن نبود خبر

مستیی دارد ز گفت خود ولیک
از بر وی تا به می راهیست نیک

همچو جویست او نه او آبی خورد
آب ازو بر آب خوران بگذرد

آب در جو زان نمی گیرد قرار
زانک آن جو نیست تشنه و آب خوار

همچو نایی نالهٔ زاری کند
لیک بیگار خریداری کند

نوحه گر باشد مقلد در حدیث
جز طمع نبود مراد آن خبیث

نوحه گر گوید حدیث سوزناک
لیک کو سوز دل و دامان چاک

از محقق تا مقلد فرقهاست
کین چو داوودست و آن دیگر صداست

منبع گفتار این سوزی بود
وان مقلد کهنه آموزی بود

هین مشو غره بدان گفت حزین
بار بر گاوست و بر گردون حنین

هم مقلد نیست محروم از ثواب
نوحه گر را مزد باشد در حساب

کافر و مؤمن خدا گویند لیک
درمیان هر دو فرقی هست نیک

آن گدا گوید خدا از بهر نان
متقی گوید خدا از عین جان

گر بدانستی گدا از گفت خویش
پیش چشم او نه کم ماندی نه بیش

سالها گوید خدا آن نان خواه
همچو خر مصحف کشد از بهر کاه

گر به دل در تافتی گفت لبش
ذره ذره گشته بودی قالبش

نام دیوی ره برد در ساحری
تو به نام حق پشیزی می بری

English translation

Jesus recited God's name over the bones, At the entreaty of that young man. God's command, for the sake of that raw man, Gave living form to those bones. From their midst a black lion leaped forth; It struck one paw-blow and destroyed his form. It tore off his head and quickly spilled his brain, The brain of a walnut in which there was no kernel. Had he possessed a kernel, its breaking Would have been no loss except to his body. Jesus said, "Why did you strike him so hastily?" It said, "Because you were troubled by him." Jesus said, "Why did you not drink the man's blood?" It said, "It was not allotted to me as food." How many a person, like that fierce lion, Has gone from the world without eating his own prey. His portion is not even a straw, yet his greed is like a mountain; He has no resources, yet he has been seeking resources. O You who have made things easy for us in the world, Free us from our forced service and unpaid toil. You showed us bait, but that bait was a hook; Show it to us as it truly is. That lion said, "O Messiah, this prey Was purely for instruction. If I had sustenance in the world, What business would I have with the dead?" This is the reward of one who finds clear water And, like a donkey, urinates wantonly in the stream. If the donkey knew the worth of that stream, It would place its head, not its foot, in the stream. It would find such a prophet, A prince of water, a nurturer of life. How would it not die before him, saying, by the command 'Be,' "O prince of water, make us live"? Take heed: do not ask that the dog of your nafs be made alive, For it has long been the enemy of your soul. Dust on the head of any bone that Would keep this dog from hunting the soul. You are not a dog: why are you in love with a bone? Like a little demon, why are you in love with blood? What kind of eye is one that has no sight? From trials it gains nothing but disgrace. Conjectures may sometimes be mistaken; But what sort of conjecture is this, blind from the road? You have come as a mourner for others; Sit a while and weep for yourself. From the weeping cloud the branch grows green and fresh, For the candle becomes brighter through weeping. Wherever they lament, sit there, For you are more entitled to lamentation. For they are in separation from the perishing, Heedless of the ruby of abidingness in the mine. For the imprint of imitation is a fetter on the heart; Go, with the water of the eye, carry away its fetter. For imitation is the bane of every excellence; What is imitation, even if it is a mighty mountain? If a blind man is stubborn and quick-tempered, Regard him as a piece of flesh, since he has no eye. Even if he speaks more finely than a hair, His head has no knowledge of that speech. He is intoxicated by his own speech, yet From him to the wine there is a long road indeed. He is like a stream: he himself drinks no water; The water passes through him to those who drink. Water does not remain in the stream Because that stream is not thirsty or a water-drinker. Like a reed-flute he makes a plaintive moan, But he toils as hired labor for a buyer. The imitator is a mourner in discourse; That wretch's aim is nothing but greed. The mourner tells a burning tale, But where are the heart's burning and the torn garment? There are many differences between the realized one and the imitator: This one is like David, and the other is only an echo. The source of this one's speech is burning; That imitator is merely schooled in old learning. Take heed: do not be deluded by that sorrowful speech; The load is on the ox, and the groaning is from the cart. Still, the imitator is not deprived of reward; The mourner has wages in the reckoning. Unbeliever and believer both say 'God,' But between the two there is a great difference. That beggar says 'God' for the sake of bread; The God-fearing one says 'God' from the very soul. If the beggar knew what his own saying meant, Before his eyes neither less nor more would remain. For years that bread-seeker says 'God,' Like a donkey carrying a Qur'an for the sake of straw. If the utterance of his lips shone into his heart, His body would have become particle by particle. A demon's name opens a path in sorcery; You, with the name of God, gain not a penny.

Updated 2026-06-30

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