1Cademy - دفتر اول - بخش ۹۱ - تفسیر قول حکیم بهرچ از راه و امانی چه کفر آن حرف و چه ایمان بهرچ از دوست دورافتی چه زشت آن نقش و چه زیبا در معنی قوله علیه‌السلام ان سعدا لغیور و انا اغیر من سعد و الله اغیر منی و من غیر ته حرم الفواحش ما ظهر منها و ما بطن / Book One - Section 91 - Commentary on the saying of the sage, Whatever holds you back on the path, whether it be unbelief or faith; whatever keeps you far from the Friend, whether the image be ugly or beautiful, and in the meaning of the saying of the Prophet, peace be upon him, Verily Sad is jealous, and I am more jealous than Sad, and God is more jealous than I, and out of His jealousy He forbade abominations, both outward and inward

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مثنوی معنوی: دفتر اول / Masnavi: Book One

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دفتر اول - بخش ۹۱ - تفسیر قول حکیم بهرچ از راه و امانی چه کفر آن حرف و چه ایمان بهرچ از دوست دورافتی چه زشت آن نقش و چه زیبا در معنی قوله علیه‌السلام ان سعدا لغیور و انا اغیر من سعد و الله اغیر منی و من غیر ته حرم الفواحش ما ظهر منها و ما بطن / Book One - Section 91 - Commentary on the saying of the sage, 'Whatever holds you back on the path, whether it be unbelief or faith; whatever keeps you far from the Friend, whether the image be ugly or beautiful,' and in the meaning of the saying of the Prophet, peace be upon him, 'Verily Sa'd is jealous, and I am more jealous than Sa'd, and God is more jealous than I, and out of His jealousy He forbade abominations, both outward and inward'

Original content

جمله عالم زان غیور آمد که حق
برد در غیرت برین عالم سبق

او چو جانست و جهان چون کالبد
کالبد از جان پذیرد نیک و بد

هر که محراب نمازش گشت عین
سوی ایمان رفتنش می‌دان تو شین

هر که شد مر شاه را او جامه‌دار
هست خسران بهر شاهش اتجار

هر که با سلطان شود او همنشین
بر درش شستن بود حیف و غبین

دستبوسش چون رسید از پادشاه
گر گزیند بوس پا باشد گناه

گرچه سر بر پا نهادن خدمتست
پیش آن خدمت خطا و زلتست

شاه را غیرت بود بر هر که او
بو گزیند بعد از آن که دید رو

غیرت حق بر مثل گندم بود
کاه خرمن غیرت مردم بود

اصل غیرتها بدانید از اله
آن خلقان فرع حق بی‌اشتباه

شرح این بگذارم و گیرم گله
از جفای آن نگار ده دله

نالم ایرا ناله‌ها خوش آیدش
از دو عالم ناله و غم بایدش

چون ننالم تلخ از دستان او
چون نیم در حلقهٔ مستان او

چون نباشم همچو شب بی روز او
بی وصال روی روز افروز او

ناخوش او خوش بود در جان من
جان فدای یار دل‌رنجان من

عاشقم بر رنج خویش و درد خویش
بهر خشنودی شاه فرد خویش

خاک غم را سرمه سازم بهر چشم
تا ز گوهر پر شود دو بحر چشم

اشک کان از بهر او بارند خلق
گوهرست و اشک پندارند خلق

من ز جان جان شکایت می‌کنم
من نیم شاکی روایت می‌کنم

دل همی‌گوید کزو رنجیده‌ام
وز نفاق سست می‌خندیده‌ام

راستی کن ای تو فخر راستان
ای تو صدر و من درت را آستان

آستانه و صدر در معنی کجاست
ما و من کو آن طرف کان یار ماست

ای رهیده جان تو از ما و من
ای لطیفهٔ روح اندر مرد و زن

مرد و زن چون یک شود آن یک توی
چونک یکها محو شد انک توی

این من و ما بهر آن بر ساختی
تا تو با خود نرد خدمت باختی

تا من و توها همه یک جان شوند
عاقبت مستغرق جانان شوند

این همه هست و بیا ای امر کن
ای منزه از بیا و از سخن

جسم جسمانه تواند دیدنت
در خیال آرد غم و خندیدنت

دل که او بستهٔ غم و خندیدنست
تو مگو کو لایق آن دیدنست

آنک او بستهٔ غم و خنده بود
او بدین دو عاریت زنده بود

باغ سبز عشق کو بی منتهاست
جز غم و شادی درو بس میوه‌هاست

عاشقی زین هر دو حالت برترست
بی بهار و بی خزان سبز و ترست

ده زکات روی خوب ای خوب‌رو
شرح جان شرحه شرحه بازگو

کز کرشم غمزه‌ای غمازه‌ای
بر دلم بنهاد داغی تازه‌ای

من حلالش کردم ار خونم بریخت
من همی‌گفتم حلال او می‌گریخت

چون گریزانی ز نالهٔ خاکیان
غم چه ریزی بر دل غمناکیان

ای که هر صبحی که از مشرق بتافت
همچو چشمهٔ مشرقت در جوش یافت

چون بهانه دادی این شیدات را
ای بها نه شکر لبهات را

ای جهان کهنه را تو جان نو
از تن بی جان و دل افغان شنو

شرح گل بگذار از بهر خدا
شرح بلبل گو که شد از گل جدا

از غم و شادی نباشد جوش ما
با خیال و وهم نبود هوش ما

حالتی دیگر بود کان نادرست
تو مشو منکر که حق بس قادرست

تو قیاس از حالت انسان مکن
منزل اندر جور و در احسان مکن

جور و احسان رنج و شادی حادثست
حادثان میرند و حقشان وارثست

صبح شد ای صبح را صبح و پناه
عذر مخدومی حسام‌الدین بخواه

عذرخواه عقل کل و جان توی
جان جان و تابش مرجان توی

تافت نور صبح و ما از نور تو
در صبوحی با می منصور تو

دادهٔ تو چون چنین دارد مرا
باده کی بود کو طرب آرد مرا

باده در جوشش گدای جوش ماست
چرخ در گردش گدای هوش ماست

باده از ما مست شد نه ما ازو
قالب از ما هست شد نه ما ازو

ما چو زنبوریم و قالبها چو موم
خانه خانه کرده قالب را چو موم

English translation

The whole world became possessed of jealousy because the Real took precedence over this world in jealousy. He is like the soul and the world like the body; the body receives good and evil from the soul. If someone's qibla of prayer has become a mere visible thing, know that his going toward faith is a disgrace. Whoever has become the king's robe-keeper, commerce for the sake of his king is loss for him. Whoever becomes the sultan's intimate companion, sitting at his door is waste and ruin. When hand-kissing from the king has come to him, if he chooses foot-kissing, that is a sin. Although laying one's head at the foot is service, beside that service it is error and stumbling. The king is jealous of anyone who, after seeing the face, chooses scent. The jealousy of God is like wheat; the chaff of the threshing-floor is the jealousy of people. Know that the root of jealousies is from God; those of creatures are surely branches of the Real. I will leave this explanation and take up complaint of the cruelty of that ten-hearted beauty. I lament, for laments please Him; He wants lament and grief from the two worlds. How should I not lament bitterly at His acts, since I am not in the circle of His intoxicated ones? How should I not be like night without His day, without union with His day-illuminating face? His unpleasantness is sweet within my soul; my soul be sacrificed for my heart-vexing Friend. I am in love with my own pain and my own suffering, for the pleasure of my single King. I make the dust of grief kohl for my eyes, so that the two seas of my eyes may be filled with pearls. The tears that creatures shed for Him are pearls, though people suppose them tears. I complain from the Soul of the soul; I am no complainer, I am recounting. The heart keeps saying, “I am hurt by Him,” and out of weak hypocrisy I have been smiling. Be truthful, O pride of the truthful, O you the chief seat and I the threshold of your door. Where are threshold and chief seat in reality? Where are “we” and “I” on that side where our Friend is? O you whose soul is freed from we and I, O subtle spirit within man and woman. When man and woman become one, that one is you; when the ones are effaced, behold, you are that. You made up this I and we for this purpose: that you might play the backgammon of service with yourself, so that all the I's and you's may become one soul and finally be drowned in the Beloved. All this is so; and come, O commander, O one purified beyond coming and speech. A bodily body can see you only bodily; it imagines your grief and laughter. The heart that is bound by grief and laughter: do not say it is worthy of that seeing. Whoever is bound by grief and laughter lives by those two borrowed things. The green garden of Love, which is without end, has many fruits besides grief and joy. Loverhood is above both these states; without spring and without autumn it is green and fresh. Give the alms-tax of your beautiful face, O beautiful-faced one; recount the soul's explanation, torn piece by piece. For by the coquetry of a revealing glance He set a fresh brand on my heart. I declared it lawful for Him if He shed my blood; I kept saying “lawful,” and He kept fleeing. Since you flee from the lament of earthly ones, why do you pour grief on the hearts of the grief-stricken? O you, every morning that shone from the East found your eastern fountain boiling. Since you gave this pretext to your mad lover, O pretext, sugar of your lips! O you new soul of the old world, hear the cry from a soulless body and heart. Leave the description of the rose, for God's sake; describe the nightingale who was separated from the rose. Our boiling is not from grief and joy; our consciousness is not with fancy and delusion. There is another state, and that is rare; do not deny it, for God is very powerful. Do not judge by the human state; do not make your dwelling in cruelty and kindness. Cruelty and kindness, pain and joy are accidents; accidents die, and God is their heir. Morning has come, O morning and refuge of morning; ask pardon of lord Husam al-Din. You are the pardon-seeker for Universal Intellect and soul; you are the soul of soul and the radiance of coral. The light of morning shone, and by your light we are at the morning-drink with the wine of your Mansur. Since your gift keeps me like this, what is wine, that it should bring me delight? Wine in its boiling is a beggar of our boiling; the sphere in its turning is a beggar of our consciousness. Wine became drunk from us, not we from it; the form came into being from us, not we from it. We are like bees, and bodies are like wax; we have made the body cell by cell like wax.

Updated 2026-05-09

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