1Cademy - دفتر اول - بخش ۹۸ - در بیان این حدیث کی ان لربکم فی ایام دهرکم نفحات الا فتعر ضوا لها / Book One - Section 98 - In Explanation of This Hadith That Verily, Your Lord Has Breaths in the Days of Your Time, So Expose Yourselves to Them

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مثنوی معنوی: دفتر اول / Masnavi: Book One

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دفتر اول - بخش ۹۸ - در بیان این حدیث کی ان لربکم فی ایام دهرکم نفحات الا فتعر ضوا لها / Book One - Section 98 - In Explanation of This Hadith That 'Verily, Your Lord Has Breaths in the Days of Your Time, So Expose Yourselves to Them'

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گفت پیغامبر که نفحتهای حق
اندرین ایام می آرد سبق

گوش و هش دارید این اوقات را
در ربایید این چنین نفحات را

نفحه آمد مر شما را دید و رفت
هر که را می خواست جان بخشید و رفت

نفحهٔ دیگر رسید آگاه باش
تا ازین هم وانمانی خواجه تاش

جان آتش یافت زو آتش کشی
جان مرده یافت از وی جنبشی

جان ناری یافت از وی انطفا
مرده پوشید از بقای او قبا

تازگی و جنبش طوبیست این
همچو جنبشهای حیوان نیست این

گر در افتد در زمین و آسمان
زهره هاشان آب گردد در زمان

خود ز بیم این دم بی منتها
باز خوان فابین ان یحملنها

ورنه خود اشفقن منها چون بدی
گرنه از بیمش دل که خون شدی

دوش دیگر لون این می داد دست
لقمهٔ چندی درآمد ره ببست

بهر لقمه گشته لقمانی گرو
وقت لقمانست ای لقمه برو

از هوای لقمهٔ این خارخار
از کف لقمان همی جویید خار

در کف او خار و سایه ش نیز نیست
لیکتان از حرص آن تمییز نیست

خار دان آن را که خرما دیده ای
زانک بس نان کور و بس نادیده ای

جان لقمان که گلستان خداست
پای جانش خستهٔ خاری چراست

اشتر آمد این وجود خارخوار
مصطفی زادی برین اشتر سوار

اشترا تنگ گلی بر پشت تست
کز نسیمش در تو صد گلزار رست

میل تو سوی مغیلانست و ریگ
تا چه گل چینی ز خار مردریگ

ای بگشته زین طلب از کو بکو
چند گویی کین گلستان کو و کو

پیش از آن کین خار پا بیرون کنی
چشم تاریکست جولان چون کنی

آدمی کو می نگنجد در جهان
در سر خاری همی گردد نهان

مصطفی آمد که سازد همدمی
کلمینی یا حمیرا کلمی

ای حمیرا اندر آتش نه تو نعل
تا ز نعل تو شود این کوه لعل

این حمیرا لفظ تانیثست و جان
نام تانیثش نهند این تازیان

لیک از تانیث جان را باک نیست
روح را با مرد و زن اشراک نیست

از مؤنث وز مذکر برترست
این نی آن جانست کز خشک و ترست

این نه آن جانست کافزاید ز نان
یا گهی باشد چنین گاهی چنان

خوش کننده ست و خوش و عین خوشی
بی خوشی نبود خوشی ای مرتشی

چون تو شیرین از شکر باشی بود
کان شکر گاهی ز تو غایب شود

چون شکر گردی ز تاثیر وفا
پس شکر کی از شکر باشد جدا

عاشق از خود چون غذا یابد رحیق
عقل آنجا گم شود گم ای رفیق

عقل جزوی عشق را منکر بود
گرچه بنماید که صاحب سر بود

زیرک و داناست اما نیست نیست
تا فرشته لا نشد آهرمنیست

او بقول و فعل یار ما بود
چون بحکم حال آیی لا بود

لا بود چون او نشد از هست نیست
چونک طوعا لا نشد کرها بسیست

جان کمالست و ندای او کمال
مصطفی گویان ارحنا یا بلال

ای بلال افراز بانگ سلسلت
زان دمی کاندر دمیدم در دلت

زان دمی کادم از آن مدهوش گشت
هوش اهل آسمان بیهوش گشت

مصطفی بی خویش شد زان خوب صوت
شد نمازش از شب تعریس فوت

سر از آن خواب مبارک بر نداشت
تا نماز صبحدم آمد بچاشت

در شب تعریس پیش آن عروس
یافت جان پاک ایشان دستبوس

عشق و جان هر دو نهانند و ستیر
گر عروسش خوانده ام عیبی مگیر

از ملولی یار خامش کردمی
گر همو مهلت بدادی یکدمی

لیک می گوید بگو هین عیب نیست
جز تقاضای قضای غیب نیست

عیب باشد کو نبیند جز که عیب
عیب کی بیند روان پاک غیب

عیب شد نسبت به مخلوق جهول
نی به نسبت با خداوند قبول

کفر هم نسبت به خالق حکمتست
چون به ما نسبت کنی کفر آفتست

ور یکی عیبی بود با صد حیات
بر مثال چوب باشد در نبات

در ترازو هر دو را یکسان کشند
زانک آن هر دو چو جسم و جان خوشند

پس بزرگان این نگفتند از گزاف
جسم پاکان عین جان افتاد صاف

گفتشان و نفسشان و نقششان
جمله جان مطلق آمد بی نشان

جان دشمن دارشان جسمست صرف
چون زیاد از نرد او اسمست صرف

آن به خاک اندر شد و کل خاک شد
وین نمک اندر شد و کل پاک شد

آن نمک کز وی محمد املحست
زان حدیث با نمک او افصحست

این نمک باقیست از میراث او
با توند آن وارثان او بجو

پیش تو شسته ترا خود پیش کو
پیش هستت جان پیش اندیش کو

گر تو خود را پیش و پس داری گمان
بستهٔ جسمی و محرومی ز جان

زیر و بالا پیش و پس وصف تنست
بی جهتها ذات جان روشنست

برگشا از نور پاک شه نظر
تا نپنداری تو چون کوته نظر

که همینی در غم و شادی و بس
ای عدم کو مر عدم را پیش و پس

روز بارانست می رو تا به شب
نه ازین باران از آن باران رب

English translation

The Prophet said: the breaths of the Real bring precedence in these days. Keep your ear and awareness on these times; snatch up such breaths. A breath came, saw you, and passed on; it gave life to whom it wished and passed on. Another breath has arrived; be alert, so that you too are not left behind from this one, fellow servant. A fiery soul found from it a drawing-away of fire; a dead soul found from it movement. A hellish soul found from it extinction; the dead one put on a robe from His abiding life. This freshness and movement is of Tuba; it is not like the movements of animals. If it should fall on earth and heaven, their hearts would at once melt to water. From fear of this endless breath itself, recite again: 'they refused to bear it.' Otherwise, how would 'they were afraid of it' be true? If not from fear of it, whose heart would have become blood? Last night another color of this was being offered; a few morsels came in and blocked the road. For the sake of a morsel, Luqman has been held hostage; it is Luqman's time: O morsel, go away. Because of the craving of the morsel, this scratching irritation, you keep looking for a thorn in Luqman's hand. In his hand there is neither thorn nor even its shadow, but because of greed you lack that discernment. Know as a thorn what you have seen as a date, for you are very bread-blind and very unseeing. The soul of Luqman, which is God's rose garden: why should the foot of his soul be wounded by a thorn? This existence is a thorn-eating camel; you, born of Mustafa, are mounted on this camel. O camel, a pannier of roses is on your back; from its breeze a hundred rose gardens have grown in you. Your inclination is toward camel-thorn and sand; what flower will you gather from the thorn of the dead-sand waste? You who have gone from street to street in this search, how long will you say, 'Where, where is this rose garden?' Before you pull this thorn from your foot, your eye is dark; how can you roam? The human being who cannot be contained in the world is hidden in the head of a thorn. Mustafa came to make companionship: 'Speak to me, O Humayra, speak to me.' O Humayra, put your sandal into the fire, so that through your sandal this mountain may become ruby. This word Humayra is a feminine form, and the soul: these Arabs give it a feminine name. But the soul has no fear of femininity; spirit has no participation in male and female. It is above feminine and masculine; this is not that soul which belongs to dry and wet. This is not that soul which increases by bread, or is now like this and now like that. It is delight-maker, delight, and the very essence of delight; there is no delight without delight, O bribe-taker. When you are sweet from sugar, it may be that the sugar is sometimes absent from you. When, through the effect of fidelity, you become sugar, then how can sugar be separated from sugar? When the lover finds food and pure wine from himself, reason is lost there, lost, my friend. Particular reason denies Love, although it may appear to be possessor of the secret. It is clever and knowing, but it is not not-being; until the angel becomes 'No,' it is demonic. In word and deed it is our companion; when you come to the judgment of spiritual state, it is 'No.' It is 'No' because it has not become nothing from existence; since it has not willingly become 'No,' there is much compulsion. The soul is perfection, and its call is perfection: Mustafa saying, 'Give us rest, O Bilal.' O Bilal, raise the sound of your chain, from that breath which I breathed into your heart, from that breath by which Adam became bewildered, and the awareness of the people of heaven became unconscious. Mustafa became selfless from that beautiful sound; his prayer was missed on the night of al-Ta'ris. He did not raise his head from that blessed sleep until the dawn prayer came at forenoon. On the night of al-Ta'ris, before that bride, their pure souls attained the kissing of the hand. Love and soul are both hidden and veiled; if I have called it a bride, do not find fault. Out of concern that the Friend might grow weary, I would have fallen silent, if He Himself had given me a moment's respite. But He says, 'Speak! Come, there is no fault; it is only the demand of the decree of the unseen.' Fault belongs to one who sees nothing but fault; when does the pure soul of the unseen see fault? Fault is so in relation to the ignorant creature, not in relation to the Lord of acceptance. Even unbelief, in relation to the Creator, is wisdom; when you relate it to us, unbelief is calamity. And if there is one flaw with a hundred lives, it is like a piece of wood in sugarcane. In the scales they weigh both together, for those two are pleasant like body and soul. Thus the great ones did not say this idly: the bodies of the pure became the very essence of the clear soul. Their speech, breath, and form all became absolute soul, without trace. What is hostile to their soul is sheer body; as in backgammon, what is additional is only a name. That went into earth and became wholly earth; this went into salt and became wholly pure. That salt by which Muhammad is most gracious and savory: from that salt-savored saying of his he is most eloquent. This salt remains from his inheritance; those inheritors of his are with you, seek them. Before you is the washed one; where is your own 'before'? Before your existence, where is the foreseeing soul? If you imagine yourself to have before and behind, you are bound to body and deprived of soul. Below and above, before and behind, are attributes of body; the bright essence of soul is without directions. Open your sight by the pure light of the King, so that you, short-sighted, do not suppose that you are only this grief and joy and no more. O nonbeing, where are before and behind for nonbeing? It is a rainy day; go on until night, not from this rain, but from that rain of the Lord.

Updated 2026-06-28

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