In the Masnavi, Jalaluddin Rumi identifies Iblis as the first to utilize flawed analogy ($$qiyas$$) to prioritize material origin over divine command. By arguing that fire is superior to clay, Iblis prioritized biological lineage ($$ansab$$) over spiritual merit. Rumi refutes this logic, teaching that true excellence is found in Godwariness ($$taqwa$$) and spiritual inheritance rather than the perishing world of physical ancestry. He employs the metaphor of the $$qibla$$ to illustrate that while intellectual effort is useful when truth is obscured, it becomes a hindrance in the presence of direct spiritual illumination. Ultimately, this critique warns seekers that relying on personal supposition or reflected light can lead to spiritual pride and a fall from heavenly stations.

Iblis and the Critique of Flawed Analogy in the Masnavi

In Book 3 of Jalaluddin Rumi's Masnavi, the poet severely critiques the use of worldly analogies ($$qiyas$$) to comprehend the Divine Threshold. He argues that comparing the divine 'Whole' to physical fragments, such as a 'lock of hair' or a 'cheek,' is fundamentally misguided. To demonstrate the limits of human perception, Rumi cites the example of Moses, who initially mistook his miraculous staff for an ordinary piece of wood. If even a prophet's physical senses could err in evaluating a divine object, Rumi reasons, ordinary humans cannot possibly grasp divine realities through rational deduction. He emphasizes that relying on such flawed comparisons is spiritually destructive, noting that the misguided analogies formulated by Iblis and Qarun ultimately led to their eternal curses and ruin.

The Inadequacy of Worldly Analogies for the Divine in the Masnavi

### Overview
In Book One of the Masnavi, Rumi presents the story of a deaf man who visits his sick neighbor. Because he cannot hear, he prepares a script of questions and expected answers (e.g., 'How are you?' -> 'I am fine'; 'What did you eat?' -> 'Soup').

### The Flaw of Preconceived Assumptions
When the sick neighbor actually responds negatively (e.g., saying he is dying or drank poison), the deaf man's pre-planned, cheerful replies based on his assumptions become profoundly offensive and harmful.

### Spiritual Significance
Rumi uses this tale to critique the limitations and dangers of false analogical reasoning (*qiyas*). The deaf man symbolizes individuals who rely entirely on their own limited assumptions, ego, and internal scripts rather than perceiving the divine reality or the actual truth of a situation. It highlights the spiritual deafness that comes from failing to truly 'listen' and instead projecting one's own thoughts onto others and the world.

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## Original content
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آن کری را گفت افزون مایه ای 
که ترا رنجور شد همسایه ای
گفت با خود کر که با گوش گران 
من چه دریابم ز گفت آن جوان
خاصه رنجور و ضعیف آواز شد 
لیک باید رفت آنجا نیست بد
چون ببینم کان لبش جنبان شود 
من قیاسی گیرم آن را از خرد
چون بگویم، چونی ای محنت کشم؟ 
او بخواهد گفت نیکم یا خوشم
من بگویم شکر، چه خوردی ابا 
او بگوید "شربتی" یا "ماش با"
من بگویم صحه نوشت کیست آن 
از طبیبان پیش تو؟ گوید فلان
من بگویم بس مبارک پاست او 
چونک او آمد شود کارت نکو
پای او را آزمودستیم ما 
هر کجا شد می شود حاجت روا
این جوابات قیاسی راست کرد 
پیش آن رنجور شد آن نیک مرد
گفت چونی؟  گفت مردم،  گفت شکر 
شد ازین رنجور پر آزار و نکر
کین چه شکر است، این عدوی ما بدست 
کر قیاسی کرد و، آن کژ آمدست
بعد از آن گفتش چه خوردی؟ گفت زهر 
گفت نوشت باد! افزون گشت قهر
بعد از آن گفت از طبیبان کیست او 
کاو همی آید به چاره پیش تو؟
گفت عزرائیل می آید برو 
گفت پایش بس مبارک، شاد شو
کر برون آمد بگفت او شادمان 
شکر کش کردم مراعات این زمان
گفت رنجور این عدوی جان ماست 
ما ندانستیم کاو کان جفاست
خاطر رنجور جویان شد سقط 
تا که پیغامش کند از هر نمط
چون کسی که خورده باشد آش بد 
می بشوراند دلش تا قی کند
کظم غیظ اینست آن را قی مکن 
تا بیابی در جزا شیرین سخن
چون نبودش صبر، می پیچید او 
کین سگ زن روسپی حیز کو
تا بریزم بر وی آنچه گفته بود 
کان زمان شیر ضمیرم خفته بود
چون عیادت بهر دل آرامیست 
این عیادت نیست، دشمن کامیست
تا ببیند دشمن خود را نزار 
تا بگیرد خاطر زشتش قرار
بس کسان، کایشان ز طاعت که رهند 
دل به رضوان و ثواب آن دهند
خود حقیقت، معصیت باشد خفی 
بس کدر، کان را تو پنداری صفی
همچو آن کر، کو همی پنداشتست 
کو نکویی کرد و آن بر عکس جست
او نشسته خوش که خدمت کرده ام 
حق همسایه بجا آورده ام
بهر خود او آتشی افروخته ست 
در دل رنجور و، خود را سوخته ست
فاتقوا النار التی اوقدتم 
انکم فی المعصیه ازددتم
گفت پیغامبر به یک صاحب ریا 
صل انک لم تصل یا فتی
از برای چارهٔ این خوف ها 
آمد اندر هر نمازی اهدنا
کین نمازم را میامیز ای خدا 
با نماز ضالین و اهل ریا
از قیاسی که بکرد آن کر گزین 
صحبت ده ساله باطل شد بدین
خاصه، ای خواجه قیاس حس دون 
اندر آن وحیی که شد از حد فزون
گوش حس تو، به حرف ار در خور است؟ 
دان، که گوش غیب گیر تو، کر است

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## English translation
A man of greater means said to a deaf man: 'A neighbor of yours has fallen ill.' The deaf man said to himself: 'With my heavy ear, what will I understand of that young man's speech, especially since he is ill and his voice is weak? Still, I must go there; that is not bad. When I see his lips move, I will infer the answer by analogy from myself. When I say, "How are you, afflicted one?" he will want to say, "I am well" or "comfortable." I will say, "Thanks be to God. What have you eaten, father?" He will say, "A syrup" or "mung-bean soup." I will say, "May it do you good. Who is the one attending you among the physicians?" He will say, "So-and-so." I will say, "His foot is very blessed; when he comes, your affair will go well. We have tested his foot: wherever he has gone, the need is fulfilled." He set these analogical replies in order, and that well-intentioned man came before the sick man. He said, "How are you?" He said, "I am dying." He said, "Thanks be to God." The sick man became full of pain and disgust at this: "What kind of thanks is this? Is he perhaps hostile to us?" The deaf man had made an analogy, and it came out crooked. Then he asked, "What have you eaten?" He said, "Poison." He said, "May it do you good." The anger increased. Then he said, "Which of the physicians is it who comes to you for treatment?" He said, "Azrael is coming; go away." He said, "His foot is very blessed; rejoice." The deaf man went out joyfully, saying, "Thanks be to God, I showed consideration this time." The sick man said, "This is the enemy of my soul; we did not know he was a mine of cruelty." The sick man's mind began seeking abusive refuse, so that he might send him messages of every kind, like someone who has eaten bad soup and whose stomach churns until he vomits. This is suppressing rage: do not vomit it out, so that in recompense you may find sweet speech. Since he had no patience, he writhed: "Where is this dog, this son of a whore, this catamite, so I may pour upon him what he said, for at that time the lion of my inward self was asleep?" Since visiting the sick is for comforting the heart, this is not sick-visiting; it is the satisfaction of an enemy's wish, so that he may see his enemy wasted and his ugly disposition may rest. Many are led astray by acts of obedience, setting their hearts on God's approval and the reward for that act. In reality it may be a hidden sin; many a turbid thing you suppose to be clear, like that deaf man who supposed he had done good, while it turned out the opposite. He sits content: "I have served; I have fulfilled the neighbor's right." For his own sake he has kindled a fire in the sick man's heart and burned himself. "So fear the fire that you have kindled; indeed you have increased in sin." The Prophet said to a man of ostentation: "Pray, for you have not prayed, young man." As a remedy for these fears, "Guide us" has come into every prayer: "O God, do not mix my prayer with the prayer of the astray and the people of ostentation." Because of the analogy that deaf man made, a ten-year companionship was nullified by this. How much more, master, the analogy of the base senses in the revelation that is beyond all bounds. If your sensory ear is fit for letters and sounds, know that your unseen-hearing ear is deaf.

دفتر اول - بخش ۱۵۴ - به عیادت رفتن کر بر همسایهٔ رنجور خویش / Book One - Section 154 - The Deaf Man Going to Visit His Sick Neighbor

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

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Learn Before

Overview

The Flaw of Preconceived Assumptions

Spiritual Significance

Related

Learn After