1Cademy - دفتر دوم - بخش ۷۶ - فوت شدن دزد به آواز دادن آن شخص صاحب‌خانه را که نزدیک آمده بود که دزد را دریابد و بگیرد / Book Two - Section 76 - The Escape of the Thief in Consequence of a Person Calling Out to the Homeowner Who Had Come Close to Catching and Apprehending the Thief

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مثنوی معنوی: دفتر دوم / Masnavi: Book Two

Poem

دفتر دوم - بخش ۷۶ - فوت شدن دزد به آواز دادن آن شخص صاحب‌خانه را که نزدیک آمده بود که دزد را دریابد و بگیرد / Book Two - Section 76 - The Escape of the Thief in Consequence of a Person Calling Out to the Homeowner Who Had Come Close to Catching and Apprehending the Thief

Original content

این بدان ماند که شخصی دزد دید
در وثاق اندر پی او می دوید

تا دو سه میدان دوید اندر پیش
تا در افکند آن تعب اندر خویش

اندر آن حمله که نزدیک آمدش
تا بدو اندر جهد در یابدش

دزد دیگر بانگ کردش که بیا
تا ببینی این علامات بلا

زود باش و باز گرد ای مرد کار
تا ببینی حال اینجا زار زار

گفت باشد کان طرف دزدی بود
گر نگردم زود این بر من رود

در زن و فرزند من دستی زند
بستن این دزد سودم کی کند

این مسلمان از کرم می خواندم
گر نگردم زود پیش آید ندم

بر امید شفقت آن نیکخواه
دزد را بگذاشت باز آمد به راه

گفت ای یار نکو احوال چیست
این فغان و بانگ تو از دست کیست

گفت اینک بین نشان پای دزد
این طرف رفتست دزد زن بمزد

نک نشان پای دزد قلتبان
در پی او رو بدین نقش و نشان

گفت ای ابله چه می گویی مرا
من گرفته بودم آخر مر ورا

دزد را از بانگ تو بگذاشتم
من تو خر را آدمی پنداشتم

این چه ژاژست و چه هرزه ای فلان
من حقیقت یافتم چه بود نشان

گفت من از حق نشانت می دهم
این نشانست از حقیقت آگهم

گفت طراری تو یا خود ابلهی
بلک تو دزدی و زین حال آگهی

خصم خود را می کشیدم من کشان
تو رهانیدی ورا کاینک نشان

تو جهت گو من برونم از جهات
در وصال آیات کو یا بینات

صنع بیند مرد محجوب از صفات
در صفات آنست کو گم کرد ذات

واصلان چون غرق ذات اند ای پسر
کی کنند اندر صفات او نظر

چونک اندر قعر جو باشد سرت
کی به رنگ آب افتد منظرت

ور به رنگ آب باز آیی ز قعر
پس پلاسی بستدی دادی تو شعر

طاعت عامه گناه خاصگان
وصلت عامه حجاب خاص دان

مر وزیری را کند شه محتسب
شه عدو او بود نبود محب

هم گناهی کرده باشد آن وزیر
بی سبب نبود تغیر ناگزیر

آنک ز اول محتسب بد خود ورا
بخت و روزی آن بدست از ابتدا

لیک آنک اول وزیر شه بدست
محتسب کردن سبب فعل بدست

چون تو را شه ز آستانه پیش خواند
باز سوی آستانه باز راند

تو یقین می دان که جرمی کرده ای
جبر را از جهل پیش آورده ای

که مرا روزی و قسمت این بدست
پس چرا دی بودت آن دولت به دست

قسمت خود خود بریدی تو ز جهل
قسمت خود را فزاید مرد اهل

English translation

This resembles a person who saw a thief And was running after him in his chamber.

He ran two or three fields ahead of him Until he threw himself into that fatigue.

In that attack when he came close to him So that he might leap upon him and catch him,

Another thief called out to him, 'Come So that you may see these signs of calamity!

Be quick and turn back, O man of work, So that you may see the miserable state here!'

He said, 'Perhaps there is a thief in that direction; If I do not turn back quickly, this will happen to me:

He will lay hands on my wife and child; What use will it be to bind this thief?

This Muslim calls me out of kindness; If I do not turn back quickly, regret will come.'

In the hope of the compassion of that well-wisher, He left the thief and returned on the way.

He said, 'O friend of good state, what is the matter? From whom is this wailing and calling of yours?'

He said, 'Behold here the footprint of the thief; This way has gone the cuckold thief.

Look, the footprint of the rascal thief! Go in pursuit of him by this sign and mark.'

He said, 'O fool, what are you saying to me? I had indeed caught him!

I let the thief go because of your shout; I thought you, donkey, were a human.

What is this nonsense and vain talk, O so-and-so? I had found the reality; what use is the sign?'

He said, 'I am giving you a sign of the truth; This is a sign, I am aware of the reality.'

He said, 'You are a trickster or a fool; Rather, you yourself are a thief and are aware of this state!

I was dragging my adversary along; You freed him by saying, 'Behold, here is the sign!''

You speak of direction, but I am beyond directions; In union, where are the signs or proofs?

The man veiled from the Attributes sees only the creation; In the Attributes is he who has lost the Essence.

Since those who have attained union are drowned in the Essence, O son, How should they look at His Attributes?

When your head is at the bottom of the stream, How should your sight be directed to the color of the water?

And if you return from the bottom to the color of the water, Then you have taken coarse wool and given away poetry.

The obedience of the commoners is the sin of the select; Know that the union of the commoners is the veil of the select.

If the King makes a vizier a market-inspector, The King is his enemy, not his lover.

That vizier must have committed some fault; The inevitable change of office is not without cause.

He who was a market-inspector from the beginning, That was his fortune and daily bread from the start.

But he who was at first the King's vizier, Making him a market-inspector is due to an evil act.

When the King calls you forward from the threshold, And then drives you back to the threshold,

Know for certain that you have committed a crime; You have put forward determinism out of ignorance,

Saying, 'This was my daily bread and destiny.' Then why did you hold that fortune in your hand yesterday?

You cut off your own portion through ignorance; The worthy man increases his own portion.

Updated 2026-06-25

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References

Ganjoor

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The Tale of the Escaped Thief and the Distraction of Signs in the Masnavi

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