In Book Six of the Masnavi, Rumi narrates the story of three travelers—a Muslim, a Christian, and a Jew—who find food. The Christian and the Jew, being already satiated, suggest sleeping and awarding the food to whoever experiences the most sublime spiritual dream. While they sleep, the hungry, fasting Muslim eats the food. Upon waking, the Jew claims Moses took him to Mount Sinai, and the Christian claims Jesus carried him to the fourth heaven. The Muslim then states that Muhammad appeared to him and commanded him to eat the food as his companions had departed to lofty realms. This allegory contrasts pretension and high-sounding spiritual claims with direct, sensible action and submission to immediate divine reality.

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## Original content
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یک حکایت بشنو اینجا ای پسر 
تا نگردی ممتحن اندر هنر
آن جهود و مؤمن و ترسا مگر 
همرهی کردند با هم در سفر
با دو گمره همره آمد مؤمنی 
چون خرد با نفس و با آهرمنی
مرغزی و رازی افتند از سفر 
همره و هم سفره پیش هم دگر
در قفس افتند زاغ و جغد و باز 
جفت شد در حبس پاک و بی نماز
کرده منزل شب به یک کاروانسرا 
اهل شرق و اهل غرب و ما ورا
مانده در کاروانسرا خرد و شگرف 
روزها با هم ز سرما و ز برف
چون گشاده شد ره و بگشاد بند 
بسکلند و هر یکی جایی روند
چون قفس را بشکند شاه خرد 
جمع مرغان هر یکی سویی پرد
پر گشاید پیش ازین بر شوق و یاد 
در هوای جنس خود سوی معاد
پر گشاید هر دمی با اشک و آه 
لیک پریدن ندارد روی و راه
راه شد هر یک پرد مانند باد 
سوی آن کز یاد آن پر می گشاد
آن طرف که بود اشک و آه او 
چونک فرصت یافت باشد راه او
در تن خود بنگر این اجزای تن 
از کجاها گرد آمد در بدن
آبی و خاکی و بادی و آتشی 
عرشی و فرشی و رومی و گشی
از امید عود هر یک بسته طرف 
اندرین کاروانسرا از بیم برف
برف گوناگون جمود هر جماد 
در شتای بعد آن خورشید داد
چون بتابد تف آن خورشید جشم 
کوه گردد گاه ریگ و گاه پشم
در گداز آید جمادات گران 
چون گداز تن به وقت نقل جان
چون رسیدند این سه همره منزلی 
هدیه شان آورد حلوا مقبلی
برد حلوا پیش آن هر سه غریب 
محسنی از مطبخ انی قریب
نان گرم و صحن حلوای عسل 
برد آنک در ثوابش بود امل
الکیاسه والادب لاهل المدر 
الضیافه والقری لاهل الوبر
الضیافة للغریب والقری 
اودع الرحمن فی اهل القری
کل یوم فی القری ضیف حدیث 
ما له غیر الاله من مغیث
کل لیل فی القری وفد جدید 
ما لهم ثم سوی الله محید
تخمه بودند آن دو بیگانه ز خور 
بود صایم روز آن مؤمن مگر
چون نماز شام آن حلوا رسید 
بود مؤمن مانده در جوع شدید
آن دو کس گفتند ما از خور پریم 
امشبش بنهیم و فردایش خوریم
صبر گیریم امشب از خور تن زنیم 
بهر فردا لوت را پنهان کنیم
گفت مؤمن امشب این خورده شود 
صبر را بنهیم تا فردا بود
پس بدو گفتند زین حکمت گری 
قصد تو آن است تا تنها خوری
گفت ای یاران نه که ما سه تنیم 
چون خلاف افتاد تا قسمت کنیم
هرکه خواهد قسم خود بر جان زند 
هرکه خواهد قسم خود پنهان کند
آن دو گفتندش ز قسمت در گذر 
گوش کن قسام فی النار از خبر
گفت قسام آن بود کو خویش را 
کرد قسمت بر هوا و بر خدا
ملک حق و جمله قسم اوستی 
قسم دیگر را دهی دوگوستی
این اسد غالب شدی هم بر سگان 
گر نبودی نوبت آن بدرگان
قصدشان آن کان مسلمان غم خورد 
شب برو در بی نوایی بگذرد
بود مغلوب او به تسلیم و رضا 
گفت سمعا طاعة اصحابنا
پس بخفتند آن شب و برخاستند 
بامدادان خویش را آراستند
روی شستند و دهان و هر یکی 
داشت اندر ورد راه و مسلکی
یک زمانی هر کسی آورد رو 
سوی ورد خویش از حق فضل جو
مؤمن و ترسا جهود و گبر و مغ 
جمله را رو سوی آن سلطان الغ
بلک سنگ و خاک و کوه و آب را 
هست واگشت نهانی با خدا
این سخن پایان ندارد هر سه یار 
رو به هم کردند آن دم یاروار
آن یکی گفتا که هر یک خواب خویش 
آنچ دید او دوش گو آور به پیش
هرکه خوابش بهتر این را او خورد 
قسم هر مفضول را افضل برد
آنک اندر عقل بالاتر رود 
خوردن او خوردن جمله بود
فوق آمد جان پر انوار او 
باقیان را بس بود تیمار او
عاقلان را چون بقا آمد ابد 
پس به معنی این جهان باقی بود
پس جهود آورد آنچ دیده بود 
تا کجا شب روح او گردیده بود
گفت در ره موسی ام آمد به پیش 
گربه بیند دنبه اندر خواب خویش
در پی موسی شدم تا کوه طور 
هر سه مان گشتیم ناپیدا ز نور
هر سه سایه محو شد زان آفتاب 
بعد از آن زان نور شد یک فتح باب
نور دیگر از دل آن نور رست 
پس ترقی جست آن ثانیش چست
هم من و هم موسی و هم کوه طور 
هر سه گم گشتیم زان اشراق نور
بعد از آن دیدم که که سه شاخ شد 
چونک نور حق درو نفاخ شد
وصف هیبت چون تجلی زد برو 
می سکست از هم همی شد سو به سو
آن یکی شاخ که آمد سوی یم 
گشت شیرین آب تلخ هم چو سم
آن یکی شاخش فرو شد در زمین 
چشمهٔ دارو برون آمد معین
که شفای جمله رنجوران شد آب 
از همایونی وحی مستطاب
آن یکی شاخ دگر پرید زود 
تا جوار کعبه که عرفات بود
باز از آن صعقه چو با خود آمدم 
طور بر جا بد نه افزون و نه کم
لیک زیر پای موسی هم چو یخ 
می گدازید او نماندش شاخ و شخ
با زمین هموار شد که از نهیب 
گشت بالایش از آن هیبت نشیب
باز با خود آمدم زان انتشار 
باز دیدم طور و موسی برقرار
وآن بیابان سر به سر در ذیل کوه 
پر خلایق شکل موسی در وجوه
چون عصا و خرقهٔ او خرقه شان 
جمله سوی طور خوش دامن کشان
جمله کفها در دعا افراخته 
نغمهٔ ارنی به هم در ساخته
باز آن غشیان چو از من رفت زود 
صورت هر یک دگرگونم نمود
انبیا بودند ایشان اهل ود 
اتحاد انبیاام فهم شد
باز املاکی همی دیدم شگرف 
صورت ایشان بد از اجرام برف
حلقهٔ دیگر ملایک مستعین 
صورت ایشان به جمله آتشین
زین نسق می گفت آن شخص جهود 
بس جهودی که آخرش محمود بود
هیچ کافر را به خواری منگرید 
که مسلمان مردنش باشد امید
چه خبر داری ز ختم عمر او 
تا بگردانی ازو یک باره رو
بعد از ان ترسا در آمد در کلام 
که مسیحم رو نمود اندر منام
من شدم با او به چارم آسمان 
مرکز و مثوای خورشید جهان
خود عجب های قلاع آسمان 
نسبتش نبود به آیات جهان
هر کسی دانند ای فخر البنین 
که فزون باشد فن چرخ از زمین

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## English translation
Listen to a story here, O son, so you won't be put to the test regarding skill.
A Jew, a believer, and a Christian happened to travel together on a journey.
A believer became the companion of two misguided ones, like intellect with the carnal soul and the devil.
A native of Marv and a native of Rayy fall in from travel, as companions and table-mates facing each other.
In a cage fall the crow, the owl, and the falcon; the pure and the unpraying became coupled in prison.
Having alighted at night in a caravanserai: people of the East, the West, and beyond.
Remaining in the caravanserai, the small and the great, for days together because of the cold and snow.
When the road opened and the bond was untied, they scatter and each goes to a place.
When the king of intellect breaks the cage, the assembly of birds, each flies in a direction.
It opens its wings out of yearning and memory, towards its origin in the air of its own kind.
It opens its wings every moment with tears and sighs, but it has no face or way to fly.
The road opened, each flies like the wind toward that from whose memory it opened its wings.
That direction where its tears and sighs were, when it finds the opportunity, that will be its path.
Look within your own body, these bodily parts, from where have they gathered in the body?
Watery, earthy, airy, and fiery; heavenly, earthly, from Rum, and from Gash.
Each has tied a knot out of the hope of returning, in this caravanserai out of fear of the snow.
The multicolored snow is the freezing of every inanimate object, in the winter after which the Sun dispensed justice.
When the heat of that physical sun shines, the mountain becomes sometimes sand and sometimes wool.
Heavy inanimate objects begin to melt, like the melting of the body at the time of the transfer of the soul.
When these three companions reached a resting place, a fortunate one brought them a gift of halwa.
A benefactor from a nearby kitchen brought the halwa before those three strangers.
Hot bread and a bowl of honey halwa, brought by one whose hope was in its heavenly reward.
Intelligence and good manners belong to the people of towns; hospitality and feasting belong to the people of tents.
Hospitality for the stranger and feasting, the Merciful One entrusted to the people of towns.
Every day in the town there is a new guest, who has no helper other than God.
Every night in the town there is a new delegation; they have no refuge there except God.
Those two strangers were stuffed from eating; the believer happened to be fasting that day.
When the evening prayer time arrived, that halwa came; the believer was left in severe hunger.
Those two persons said, 'We are full of food; let us set it aside tonight and eat it tomorrow.'
'Let us practice patience tonight and abstain from food; let us hide the morsel for tomorrow.'
The believer said, 'Tonight this should be eaten; let us put patience aside until tomorrow.'
Then they said to him, 'With this cleverness, your intention is that you eat it alone.'
He said, 'O friends, are we not three persons? Since disagreement has fallen, let us divide it.'
'Whoever wishes may cast his portion upon his soul; whoever wishes may hide his portion.'
Those two said to him, 'Pass by division; listen to the tradition, The divider is in the Fire.'
He said, 'The divider is he who divides his own self between desire and God.'
'The kingdom is God's and the whole portion is His; if you give a portion to another, you are dual-natured.'
'This lion became dominant over the dogs, had it not been the turn of those scoundrels.'
Their intention was that the Muslim should suffer sorrow; that his night should pass in destitution.
He was overpowered, in submission and contentment; he said, 'Hearing and obedience, O our companions.'
Then they slept that night, and they arose; at dawn, they adorned themselves.
They washed their faces and mouths, and each one had a litany and a path in the way.
For a time, everyone turned his face toward his own litany, seeking grace from God.
Believer and Christian, Jew and Magian, all face toward that Great Sultan.
Nay, stone and earth and mountain and water have a secret turning back with God.
This discourse has no end. The three friends turned to each other at that moment, like friends.
One of them said, 'Let each one bring forward his own dream, whatever he saw last night.'
'Whoever's dream is better, he shall eat this; the superior shall take the portion of every inferior.'
'He who goes higher in intellect, his eating is the eating of all.'
'His spirit, full of light, became supreme; his care is enough for the rest.'
'Since eternity came to the intellects as survival, then in meaning this world is surviving.'
Then the Jew brought forward what he had seen, where his spirit had wandered in the night.
He said, 'Moses came before me on the road.' (A cat sees a fat tail in its dream).
'I followed Moses to Mount Sinai; all three of us disappeared from the light.'
'All three shadows vanished from that sun; after that, a door was opened from that light.'
'Another light grew from the heart of that light; then his second one hastily sought ascension.'
'Both I, and Moses, and Mount Sinai; all three of us became lost from the illumination of the light.'
'After that, I saw that the mountain became three branches, when the light of God blew into it.'
'When the description of awe struck it like a manifestation, it broke apart and scattered in every direction.'
'That one branch which went toward the sea, the bitter water became sweet like honey.'
'That other branch sank into the earth; a clear spring of medicine came forth.'
'The water became the cure for all the sick, from the auspicious, goodly revelation.'
'That one other branch quickly flew to the neighborhood of the Kaaba, which was Arafat.'
'Again, when I came to myself from that thunderbolt, Sinai was in its place, neither more nor less.'
'But beneath Moses' feet, like ice, it was melting; no branch or hard rock remained to it.'
'It became level with the ground out of dread; its height became a slope from that awe.'
'Again, I came to myself from that scattering; again, I saw Sinai and Moses established.'
'And that wilderness entirely at the foot of the mountain, full of creatures with Moses' form in their faces.'
'Their cloaks and staffs like his cloak and staff; all happily dragging their skirts toward Sinai.'
'All their palms raised in prayer; the melody of Show me constructed together.'
'Again, when that swoon quickly left me, the form of each one appeared to me different.'
'They were the prophets, the people of love; the unity of the prophets was understood by me.'
'Again, I saw immense angels; their forms were from bodies of snow.'
'Another circle of angels seeking help; their forms entirely of fire.'
In this manner the Jewish person spoke. Many a Jew whose end was praiseworthy!
Do not look upon any disbeliever with contempt, for there is hope of his dying a Muslim.
What news do you have of the seal of his life, that you should turn your face away from him all at once?
After that, the Christian entered into speech: 'My Messiah showed his face in my sleep.'
'I went with him to the fourth heaven, the center and dwelling-place of the sun of the world.'
'In truth, the wonders of the citadels of heaven, their proportion is nothing compared to the signs of the world.'
'Everyone knows, O pride of sons, that the art of the wheeling sky is greater than the earth.'

دفتر ششم - بخش ۸۰ - حکایت آن سه مسافر مسلمان و ترسا و جهود و آن کی به منزل قوتی یافتند و ترسا و جهود سیر بودند گفتند این قوت را فردا خوریم مسلمان صایم بود گرسنه ماند از آنک مغلوب بود / Book Six - Section 80 - The Story of the Three Travelers, a Muslim, a Christian, and a Jew, Who Found Sustenance at a Halting-Place, and the Christian and the Jew Being Satiated Said, 'Let Us Eat This Sustenance Tomorrow,' While the Muslim was Fasting and Remained Hungry Because He Was Overpowered

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