In Book 3 of Jalaluddin Rumi's Masnavi, the narrative of Moses' conception reaches its climax when Imran's wife miraculously visits him at midnight. This occurs despite Pharaoh's strict command that his trusted treasurer, Imran, sleep at the royal threshold to prevent any Israelite conceptions. Recognizing the undeniable force of divine will over human stratagems, Imran surrenders to his wife's arrival, acknowledging it as God's decree. After conceiving Moses, Imran profoundly articulates that human beings are merely instruments of destiny. He employs a striking chess metaphor, declaring that God is the true King of the board and that humanity is utterly 'checkmated' by His divine plans. Imran metaphorically describes the conception as iron striking stone to birth a fire that will eventually consume Pharaoh's kingdom, perfectly illustrating the absolute futility of attempting to thwart divine providence.

Imran's Surrender to the Divine Checkmate in the Masnavi

In Book 3 of Jalaluddin Rumi's Masnavi, Pharaoh's attempt to thwart divine destiny reaches a critical juncture on the prophesied night of conception. Believing he has successfully separated the Israelite men from their wives, Pharaoh rejoices in his apparent victory over fate. To ensure ultimate security, he commands his deeply trusted treasurer, Imran, to sleep at his threshold and strictly forbids him from visiting his own wife. However, in a profound display of dramatic irony, Rumi reveals that Imran is secretly an Israelite. The narrative highlights Pharaoh's hubristic blindness, noting that he considered Imran to be his most devoted servant, completely unaware that this very confidant would soon disobey his strict decree. This specific episode reinforces the overarching theme that human stratagems, especially those built on worldly authority and misplaced trust, are fundamentally powerless against divine will.

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جهد فرعونی چو بی توفیق بود 
هرچه او می‌دوخت آن تفتیق بود
از منجم بود در حکمش هزار 
وز معبر نیز و ساحر بی‌شمار
مقدم موسی نمودندش بخواب 
که کند فرعون و ملکش را خراب
با معبر گفت و با اهل نجوم 
چون بود دفع خیال و خواب شوم
جمله گفتندش که تدبیری کنیم 
راه زادن را چو ره‌زن می‌زنیم
تا رسید آن شب که مولد بود آن 
رای این دیدند آن فرعونیان
که برون آرند آن روز از پگاه 
سوی میدان بزم و تخت پادشاه
الصلا ای جمله اسرائیلیان 
شاه می‌خواند شما را زان مکان
تا شما را رو نماید بی نقاب 
بر شما احسان کند بهر ثواب
کان اسیران را به جز دوری نبود 
دیدن فرعون دستوری نبود
گر فتادندی به ره در پیش او 
بهر آن یاسه بخفتندی برو
یاسه این بد که نبیند هیچ اسیر 
در گه و بیگه لقای آن امیر
بانگ چاووشان چو در ره بشنود 
تا نبیند رو به دیواری کند
ور ببیند روی او مجرم بود 
آنچ بتر بر سر او آن رود
بودشان حرص لقای ممتنع 
چون حریصست آدمی فیما منع

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## English translation
As Pharaoh's striving was without tawfīq,
Whatever he stitched, that was its unraveling.

There were a thousand astrologers in his command,
And dream-interpreters as well, and sorcerers without number.

The coming of Moses was shown to him in a dream —
That he would lay Pharaoh and his kingdom to ruin.

He spoke with the dream-interpreter and with the people of the stars:
"How can this vision and ominous dream be averted?"

They all told him: "We will devise a stratagem;
We will waylay the path of birth like a highwayman."

Until that night arrived when that birth was to be —
Those Pharaonians devised this counsel:

That they would bring them out that day at dawn
Toward the festival field and the king's throne.

"Ho! All you Children of Israel —
The king summons you from that place,

That he may show you his face unveiled
And bestow kindness upon you for the sake of merit" —

For those captives there was nothing but distance;
To see Pharaoh was not permitted.

If they happened to fall in his path before him,
For the sake of that yāsa they would prostrate themselves face-down.

The yāsa was this: that no captive should see —
At any hour, timely or untimely — the face of that commander.

When he heard the cry of the chāwūshān upon the road,
So as not to see, he would turn his face to a wall.

And if he saw his face, he was guilty —
Whatever was worse would befall him.

They had craving for the forbidden encounter,
For a human being is greedy for what is withheld (fīmā muni'a).

دفتر سوم - بخش ۲۶ - قصهٔ خواب دیدن فرعون آمدن موسی را علیه السلام و تدارک اندیشیدن / Book Three - Section 26 - The Story of Pharaoh Dreaming of the Coming of Moses, Peace Be Upon Him, and Devising a Stratagem

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شه شبانگه باز آمد شادمان 
کامشبان حملست و دورند از زنان
خازنش عمران هم اندر خدمتش 
هم به شهر آمد قرین صحبتش
گفت ای عمران برین در خسپ تو 
هین مرو سوی زن و صحبت مجو
گفت خسپم هم برین درگاه تو 
هیچ نندیشم به جز دلخواه تو
بود عمران هم ز اسرائیلیان 
لیک مر فرعون را دل بود و جان
کی گمان بردی که او عصیان کند 
آنک خوف جان فرعون آن کند

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## English translation
The king returned at nightfall rejoicing, for that night was the night of conception and they were away from the women. His treasurer Imran, also in his service, came into the city with him, accompanying him in conversation. He said, “O Imran, sleep at this doorway; beware, do not go to your wife or seek intercourse.” He said, “I will sleep right here at your threshold; I think of nothing except what you desire.” Imran too was one of the Israelites, but to Pharaoh he was heart and soul. Who would have imagined that he would disobey, one whose concern for Pharaoh’s life went so far?

دفتر سوم - بخش ۲۹ - بازگشتن فرعون از میدان به شهر شاد بتفریق بنی اسرائیل از زنانشان در شب حمل / Book Three - Section 29 - Pharaoh's Return from the Field to the City, Rejoicing at the Separation of the Israelites from Their Wives on the Night of Conception

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Pharaoh's Ironic Trust in Imran on the Night of Conception

In Book 3 of Jalaluddin Rumi's Masnavi, the narrative of Moses being cast into the Nile transitions into a profound psychological warning about the human ego (nafs). Rumi describes Pharaoh's futile stratagems to kill the infant Moses as a terrifying dragon, which is ultimately devoured by the divine counterpart of Moses's miraculous staff. However, Rumi quickly pivots from the historical narrative to address the reader directly, asserting that the same tyrannical qualities that consumed Pharaoh exist within every individual. He uses the metaphor of a dragon trapped in a pit to describe the latent potential for arrogance and evil in the human soul. The only difference between an ordinary person and the tyrant is circumstance: the ordinary person's inner fire simply lacks Pharaoh's 'firewood' (power, wealth, and opportunity). This powerful allegory illustrates the fundamental Sufi teaching that the carnal soul is inherently destructive and requires constant spiritual vigilance, lest it flare up when given the means.

The Metaphor of the Inner Pharaoh and the Dragon of the Nafs in the Masnavi

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همچنان کاینجا مغول حیله‌دان 
گفت می‌جویم کسی از مصریان
مصریان را جمع آرید این طرف 
تا در آید آنک می‌باید بکف
هر که می‌آمد بگفتا نیست این 
هین در آ خواجه در آن گوشه نشین
تا بدین شیوه همه جمع آمدند 
گردن ایشان بدین حیلت زدند
شومی آنک سوی بانگ نماز 
داعی الله را نبردندی نیاز
دعوت مکارشان اندر کشید 
الحذر از مکر شیطان ای رشید
بانگ درویشان و محتاجان بنوش 
تا نگیرد بانگ محتالیت گوش
گر گدایان طامع‌اند و زشت‌خو 
در شکم‌خواران تو صاحب‌دل بجو
در تگ دریا گهر با سنگهاست 
فخرها اندر میان ننگهاست
پس بجوشیدند اسرائیلیان 
از پگه تا جانب میدان دوان
چون بحیلتشان به میدان برد او 
روی خود بنمودشان بس تازه‌رو
کرد دلداری و بخششها بداد 
هم عطا هم وعده‌ها کرد آن قباد
بعد از آن گفت از برای جانتان 
جمله در میدان بخسپید امشبان
پاسخش دادند که خدمت کنیم 
گر تو خواهی یک مه اینجا ساکنیم

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## English translation
Just as, here, a crafty Mongol said, “I am looking for a certain man among the Egyptians. Bring the Egyptians together this way, so that the one I need may fall into my hand.” Whenever anyone came, he would say, “This is not the one. Come in, sir; sit over there in that corner,” until in this fashion they had all been gathered, and by this trick their necks were struck off. Such was the ill fortune of those who, at the call to prayer, would not bring their need to the Caller of God. The summons of the tricksters drew them in: beware the guile of Satan, O discerning one. Drink in the call of dervishes and the needy, lest the call of a deceiver take hold of your ear. Though beggars may be covetous and ill-tempered, seek the possessor of heart among the belly-seekers. At the bottom of the sea, pearls are with stones; honors are among disgraces. Then the Israelites boiled up, running from dawn toward the field. When he had led them to the field by trickery, he showed them his face, very fresh-faced. He comforted them and gave gifts; that ruler gave both largesse and promises. After that he said, “For the sake of your lives, all of you sleep in the field tonight.” They answered, “We will serve; if you wish, we will stay here a month.”

دفتر سوم - بخش ۲۸ - حکایت / Book Three - Section 28 - Tale

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ای اسیران سوی میدانگه روید 
کز شهانشه دیدن و جودست امید
چون شنیدند مژده اسرائیلیان 
تشنگان بودند و بس مشتاق آن
حیله را خوردند و آن سو تاختند 
خویشتن را بهر جلوه ساختند

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## English translation
O captives, go toward the field, for there is hope of seeing and generosity from the king of kings. When the Israelites heard the good news, they were thirsty for it and very eager. They fell for the stratagem and rushed that way; they prepared themselves for the display.

دفتر سوم - بخش ۲۷ - به میدان خواندن بنی اسرائیل برای حیلهٔ ولادت موسی علیه السلام / Book Three - Section 27 - Summoning the Israelites to the Field for the Stratagem Concerning the Birth of Moses, Peace Be Upon Him

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شب برفت و او بر آن درگاه خفت 
نیم‌شب آمد پی دیدنش جفت
زن برو افتاد و بوسید آن لبش 
بر جهانیدش ز خواب اندر شبش
گشت بیدار او و زن را دید خوش 
بوسه باران کرده از لب بر لبش
گفت عمران این زمان چون آمدی 
گفت از شوق و قضای ایزدی
در کشیدش در کنار از مهر مرد 
بر نیامد با خود آن دم در نبرد
جفت شد با او امانت را سپرد 
پس بگفت ای زن نه این کاریست خرد
آهنی بر سنگ زد زاد آتشی 
آتشی از شاه و ملکش کین‌کشی
من چو ابرم تو زمین موسی نبات 
حق شه شطرنج و ما ماتیم مات
مات و برد از شاه می‌دان ای عروس 
آن مدان از ما مکن بر ما فسوس
آنچ این فرعون می‌ترسد ازو 
هست شد این دم که گشتم جفت تو

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## English translation
Night passed, and he slept at that threshold; at midnight his wife came to see him. The woman fell upon him and kissed his lips, rousing him from sleep in the night. He awoke and saw the woman, fair and joyful, showering kisses from her lips upon his lips. Imran said, "How have you come at this hour?" She said, "From longing, and by God's decree." With loving kindness the man drew her into his embrace; at that moment he did not succeed in struggling against himself. He joined with her and entrusted the deposit, then said, "O woman, this is no small matter. Iron struck stone and a fire was born, a fire that will take vengeance on the king and his kingdom. I am like the cloud, you are the earth, and Moses is the plant; God is the king in chess, and we are checkmated, utterly checkmated. Know, O bride, that checkmate and victory are from the King; do not think them from us, and do not reproach us. That which this Pharaoh fears has come into being this very moment, when I became joined with you."

دفتر سوم - بخش ۳۰ - جمع آمدن عمران به مادر موسی و حامله شدن مادر موسی علیه‌السلام / Book Three - Section 30 - Imran Coming Together with the Mother of Moses and the Mother of Moses, Peace Be Upon Him, Becoming Pregnant

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