In Book Six, Section 37 of the *Masnavi*, Rumi explores the Sufi concept of certainty (Yaqin, یقین) through a tradition regarding Jesus. When the Prophet Muhammad (Ahmad) was told that Jesus walked on water, he reportedly said, 'If his certainty had been greater, he would have walked on air.' Rumi uses this narrative to illustrate that spiritual power and the capacity to transcend physical laws are directly proportional to one's depth of faith. Muhammad contrasts this with his own experience during the Night Journey (Mi'raj), where he ascended through the heavens, emphasizing that there are infinite degrees of spiritual elevation and conviction.

Google

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

هم چو عیسی بر سرش گیرد فرات 
که ایمنی از غرقه در آب حیات
گوید احمد گر یقینش افزون بدی 
خود هوایش مرکب و مامون بدی
هم چو من که بر هوا راکب شدم 
در شب معراج مستصحب شدم
گفت چون باشد سگی کوری پلید 
جست او از خواب خود را شیر دید
نه چنان شیری که کس تیرش زند 
بل ز بیمش تیغ و پیکان بشکند
کور بر اشکم رونده هم چو مار 
چشمها بگشاد در باغ و بهار
چون بود آن چون که از چونی رهید 
در حیاتستان بی چونی رسید
گشت چونی بخش اندر لامکان 
گرد خوانش جمله چونها چون سگان
او ز بی چونی دهدشان استخوان 
در جنابت تن زن این سوره مخوان
تا ز چونی غسل ناری تو تمام 
تو برین مصحف منه کف ای غلام
گر پلیدم ور نظیفم ای شهان 
این نخوانم پس چه خوانم در جهان
تو مرا گویی که از بهر ثواب 
غسل ناکرده مرو در حوض آب
از برون حوض غیر خاک نیست 
هر که او در حوض ناید پاک نیست
گر نباشد آبها را این کرم 
کو پذیرد مر خبث را دم به دم
وای بر مشتاق و بر اومید او 
حسرتا بر حسرت جاوید او
آب دارد صد کرم صد احتشام 
که پلیدان را پذیرد والسلام
ای ضیاء الحق حسام الدین که نور 
پاسبان تست از شر الطیور
پاسبان تست نور و ارتقاش 
ای تو خورشید مستر از خفاش
چیست پرده پیش روی آفتاب 
جز فزونی شعشعه و تیزی تاب
پردهٔ خورشید هم نور ربست 
بی نصیب از وی خفاشست و شبست
هر دو چون در بعد و پرده مانده اند 
یا سیه رو یا فسرده مانده اند
چون نبشتی بعضی از قصهٔ هلال 
داستان بدر آر اندر مقال
آن هلال و بدر دارند اتحاد 
از دوی دورند و از نقص و فساد
آن هلال از نقص در باطن بریست 
آن به ظاهر نقص تدریج آوریست
درس گوید شب به شب تدریج را 
در تانی بر دهد تفریج را
در تانی گوید ای عجول خام 
پایه پایه بر توان رفتن به بام
دیگ را تدریج و استادانه جوش 
کار ناید قلیهٔ دیوانه جوش
حق نه قادر بود بر خلق فلک 
در یکی لحظه به کن بی هیچ شک
پس چرا شش روز آن را درکشید 
کل یوم الف عام ای مستفید
خلقت طفل از چه اندر نه مه است 
زانک تدریج از شعار آن شه است
خلقت آدم چرا چل صبح بود 
اندر آن گل اندک اندک می فزود
نه چو تو ای خام که اکنون تاختی 
طفلی و خود را تو شیخی ساختی
بر دویدی چون کدو فوق همه 
کو ترا پای جهاد و ملحمه
تکیه کردی بر درختان و جدار 
بر شدی ای اقرعک هم قرع وار
اول ار شد مرکبت سرو سهی 
لیک آخر خشک و بی مغزی تهی
رنگ سبزت زرد شد ای قرع زود 
زانک از گلگونه بود اصلی نبود

</div>

## English translation
Like Jesus, the Euphrates would take him on its head (surface),
for he is safe from drowning in the Water of Life.
Ahmad says, 'If his certainty were greater,
the air itself would have been his mount and safe conveyance,
Just as I became a rider on the air
and was accompanied on the night of the Ascension.'
He said, 'How would it be if a blind, unclean dog
sprang up from sleep and saw itself as a lion?
Not such a lion that anyone might strike with an arrow,
but one from dread of which sword and spear-point shatter.
The blind one, going on its belly like a snake,
opened its eyes in the garden and spring.
How is that "how" which escaped from "how-ness",
and arrived in the living realm of "how-less-ness"?
He became a distributor of "how" in the spaceless world;
around his table all "hows" are like dogs.
He gives them bones from "how-less-ness".
In the state of ritual impurity, keep silent, do not recite this sura!
Until you perform complete ablution from "how-ness",
do not lay your hand on this Book, O slave!'
(The poet replies:) 'Whether I am impure or clean, O Kings,
if I do not read this, then what shall I read in the world?
You tell me that, for the sake of reward,
I should not go into the pool of water without having washed.
Outside the pool there is nothing but earth;
whoever does not enter the pool is not clean.
If the waters did not have this grace
to accept impurity moment by moment,
Woe to the yearning one and to his hope!
Alas for his everlasting regret!
Water has a hundred graces, a hundred majesties,
in that it accepts the impure, and that is all.'
O Ziya' al-Haqq Husam al-Din, whom the Light
protects from the evil of the birds (bats)!
Your guardian is the Light and its ascension;
O you who are a sun concealed from the bat!
What is the veil before the face of the sun,
save the excess of radiance and sharpness of the blaze?
The veil of the sun is also the light of the Lord;
the bat and the night are deprived of it.
Both, since they have remained in distance and veil,
have remained either black-faced or frozen.
Since you have written some of the tale of the crescent,
bring the tale of the full moon into speech.
That crescent and full moon have unity;
they are far from duality and from defect and corruption.
That crescent is inwardly free from defect;
that outward defect is the bringer of gradualness.
Night by night it teaches the lesson of gradualness;
in deliberation it yields the fruit of joyous relief.
Through deliberation it says: 'O raw, hasty one,
one must go up to the roof step by step.
Boil the pot gradually and masterfully;
a madly boiling stew is of no use.'
Was not God capable of creating the spheres
in a single moment with (the word) 'Be!', without any doubt?
Then why did He stretch it out for six days?
Every day being a thousand years, O seeker of benefit!
Why does the creation of a child take nine months?
Because gradualness is the emblem of that King.
Why was the creation of Adam forty mornings?
Little by little He was adding to that clay.
Not like you, O raw one, who have rushed now;
you are an infant and have made yourself a Sheikh.
You sprang up above all like a gourd;
where is your foot for struggle and the fierce battle?
You leaned upon trees and the wall;
you ascended, O little bald one, just like a gourd!
Even if at first your steed was the straight cypress,
yet at the end you are dry, empty, and brainless.
Your green color quickly turned yellow, O gourd,
because it was from makeup, there was no original root.

دفتر ششم - بخش ۳۷ - در بیان آنک مصطفی علیه‌السلام شنید کی عیسی علیه‌السلام بر روی آب رفت فرمود لو ازداد یقینه لمشی علی الهواء / Book Six - Section 37 - On explaining that Mustafa (peace be upon him) heard that Jesus (peace be upon him) walked on water, he said: 'If his certainty had increased, he would have walked on air'

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

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Learn Before

Related