In Rumi's Masnavi, a significant theme is the profound distinction between the conventional, imitative religion of ordinary believers and the transcendent, realized faith of spiritual masters (the Awliya), such as Bayazid al-Bistami. Rumi illustrates that the faith of a true master is not merely a set of beliefs, but an overwhelming, transformative spiritual state that requires immense internal capacity to bear. This is exemplified when a non-believer recognizes the majesty of such realized faith but feels utterly incapable of attaining it, while simultaneously rejecting the superficial religion of common believers as unappealing.

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## Original content
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بود گبری در زمان بایزید 
گفت او را یک مسلمان سعید
که چه باشد گر تو اسلام آوری 
تا بیابی صد نجات و سروری
گفت این ایمان اگر هست ای مرید 
آنک دارد شیخ عالم بایزید
من ندارم طاقت آن تاب آن 
که آن فزون آمد ز کوششهای جان
گرچه در ایمان و دین ناموقنم 
لیک در ایمان او بس مؤمنم
دارم ایمان که آن ز جمله برترست 
بس لطیف و با فروغ و با فرست
مؤمن ایمان اویم در نهان 
گرچه مهرم هست محکم بر دهان
باز ایمان خود گر ایمان شماست 
نه بدان میلستم و نه مشتهاست
آنک صد میلش سوی ایمان بود 
چون شما را دید آن فاتر شود
زانک نامی بیند و معنیش نی 
چون بیابان را مفازه گفتنی
عشق او ز آورد ایمان بفسرد 
چون به ایمان شما او بنگرد

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## English translation
There was an infidel in the time of Bayazid.
A fortunate Muslim said to him:
'What would happen if you embrace Islam,
so that you may find a hundred salvations and sovereignty?'
He replied: 'If this faith, O disciple, is that
which the Sheikh of the world, Bayazid, possesses,
I have not the strength or the endurance for it;
for that is far beyond the endeavors of the soul.
Although I am not certain about faith and religion,
yet I am a firm believer in his faith.
I believe that his faith is superior to all,
so subtle, radiant, and magnificent.
In secret, I am a believer in his faith,
though a seal is placed firmly on my mouth.
On the other hand, if your faith is indeed the faith,
I have neither desire for it nor any inclination.
One who has a hundred inclinations towards faith
will grow cold upon seeing yours.
Because he sees only a name and no meaning,
like calling a desert a place of safety (mafāzah).
His love for embracing faith will freeze
when he looks upon your faith.'

دفتر پنجم - بخش ۱۴۲ - حکایت کافری کی گفتندش در عهد ابا یزید کی مسلمان شو و جواب گفتن او ایشان را / Book Five - Section 142 - The story of an infidel who was told during the era of Abu Yazid to become a Muslim, and his response to them

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

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

Ganjoor

The Contrast Between Conventional Faith and the Transcendent Faith of the Awliya in the Masnavi

## Original content
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یک مؤذن داشت بس آواز بد 
در میان کافرستان بانگ زد
چند گفتندش مگو بانگ نماز 
که شود جنگ و عداوت ها دراز
او ستیزه کرد و پس بی احتراز 
گفت در کافرستان بانگ نماز
خلق خایف شد ز فتنه عامه ای 
خود بیامد کافری با جامه ای
شمع و حلوا با چنان جامه لطیف 
هدیه آورد و بیامد چون الیف
پرس پرسان کاین مؤذن کو کجاست 
که صلا و بانگ او راحت فزاست
هین چه راحت بود زان آواز زشت 
گفت که آوازش فتاد اندر کنشت
دختری دارم لطیف و بس سنی 
آرزو می بود او را مؤمنی
هیچ این سودا نمی رفت از سرش 
پندها می داد چندین کافرش
در دل او مهر ایمان رسته بود 
هم چو مجمر بود این غم من چو عود
در عذاب و درد و اشکنجه بدم 
که بجنبد سلسله او دم به دم
هیچ چاره می ندانستم در آن 
تا فرو خواند این مؤذن آن اذان
گفت دختر چیست این مکروه بانگ 
که به گوشم آمد این دو چار دانگ
من همه عمر این چنین آواز زشت 
هیچ نشنیدم درین دیر و کنشت
خواهرش گفتا که این بانگ اذان 
هست اعلام و شعار مؤمنان
باورش نامد بپرسید از دگر 
آن دگر هم گفت آری ای پدر
چون یقین گشتش رخ او زرد شد 
از مسلمانی دل او سرد شد
باز رستم من ز تشویش و عذاب 
دوش خوش خفتم در آن بی خوف خواب
راحتم این بود از آواز او 
هدیه آوردم به شکر آن مرد کو
چون بدیدش گفت این هدیه پذیر 
که مرا گشتی مجیر و دستگیر
آنچ کردی با من از احسان و بر 
بنده تو گشته ام من مستمر
گر به مال و ملک و ثروت فردمی 
من دهانت را پر از زر کردمی
هست ایمان شما زرق و مجاز 
راه زن هم چون که آن بانگ نماز
لیک از ایمان و صدق بایزید 
چند حسرت در دل و جانم رسید
هم چو آن زن کو جماع خر بدید 
گفت آوه چیست این فحل فرید
گر جماع اینست بردند این خران 
بر کس ما می ریند این شوهران
داد جمله داد ایمان بایزید 
آفرین ها بر چنین شیر فرید
قطره ای ز ایمانش در بحر ار رود 
بحر اندر قطره اش غرقه شود
هم چو ز آتش ذره ای در بیشه ها 
اندر آن ذره شود بیشه فنا
چون خیالی در دل شه یا سپاه 
کرد اندر جنگ خصمان را تباه
یک ستاره در محمد رخ نمود 
تا فنا شد گوهر گبر و جهود
آنک ایمان یافت رفت اندر امان 
کفرهای باقیان شد دو گمان
کفر صرف اولین باری نماند 
یا مسلمانی و یا بیمی نشاند
این به حیله آب و روغن کردنیست 
این مثلها کفو ذره نور نیست
ذره نبود جز حقیری منجسم 
ذره نبود شارق لا ینقسم
گفتن ذره مرادی دان خفی 
محرم دریا نه ای این دم کفی
آفتاب نیر ایمان شیخ 
گر نماید رخ ز شرق جان شیخ
جمله پستی گنج گیرد تا ثری 
جمله بالا خلد گیرد اخضری
او یکی جان دارد از نور منیر 
او یکی تن دارد از خاک حقیر
ای عجب اینست او یا آن بگو 
که بماندم اندرین مشکل عمو
گر وی اینست ای برادر چیست آن 
پر شده از نور او هفت آسمان
ور وی آنست این بدن ای دوست چیست 
ای عجب زین دو کدامین است و کیست

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## English translation
A certain muezzin had a very ugly voice, and in the midst of the land of the infidels, he raised his call to prayer.
Many times they said to him, 'Do not call the prayer, for it will cause long wars and enmities.'
He obstinately persisted and, without caution, cried out the call to prayer in the land of the infidels.
The people grew fearful of a general strife, when a certain infidel himself came carrying a fine robe,
And brought a candle and sweetmeat along with that exquisite garment, and approached like a friend.
Inquiring as he went, 'Where is this muezzin, where is he, whose call and cry increases peace and comfort?'
They said, 'Look, what comfort could there be in that ugly voice?' He replied, 'His voice has reached into the temple.'
'I have a daughter, lovely and very refined, who had a strong desire to become a believer.'
'This longing would not leave her head at all, though many infidels gave her advice against it.'
'In her heart, the love of faith had sprouted; this grief was like a censer, and I was like aloe-wood burning in it.'
'I was in agony, pain, and torture, fearing that her chain of inclination would move moment by moment.'
'I knew of no remedy for this situation, until this muezzin chanted that call to prayer.'
'My daughter asked: "What is this abominable cry that has reached my ears, sounding so discordant?"'
'"In all my life, such an ugly voice I have never heard in this monastery or temple!"'
'Her sister said to her, "This call to prayer is the proclamation and the emblem of the believers."
'She did not believe it, and asked another person; that other also said, "Yes, indeed, dear."
'When she became certain of this, her face turned pale, and her heart grew cold toward Islam.'
'I was thus delivered from anxiety and torment, and last night I slept sweetly in a fearless sleep.'
'This was my relief, derived from his voice, and I have brought this gift in gratitude. Where is that man?'
When he saw him, he said, 'Accept this gift, for you have been my protector and savior.'
'Because of the favor and kindness you did for me, I have become your constant servant.'
'If I were unique in wealth, property, and fortune, I would have filled your mouth with gold!'
'Your faith is hypocrisy and pretension, a highwayman just like that call to prayer.'
'But from the faith and sincerity of Bayazid, how many yearnings and sighs have reached my heart and soul!'
Like that woman who saw the copulation of the donkey, and said, 'Ah, what is this singular stallion?'
'If copulation is this, these donkeys have carried off the day, while our husbands merely mock us.'
'The true measure of all is the justice of Bayazid's faith, countless praises be upon such a unique lion!'
If a single drop of his faith should enter the ocean, the ocean itself would be drowned in his drop.
Just as a tiny spark of fire falling into the forests, the whole forest is annihilated in that spark.
Just as a single thought in the heart of a king or an army destroys the enemies in battle.
A single star shone forth in Muhammad, and the essence of the fire-worshipper and the Jew was annihilated.
He who found faith entered into safety; the infidels' disbelief turned into doubt.
Pure, absolute unbelief did not remain anymore; it either planted Islam or a fear of it.
This is trying to mix water and oil by trickery; these metaphors are not equal even to a particle of that light.
A particle is nothing but a small corporeal thing, it is not the indivisible shining sun.
Consider the mention of 'particle' as a hidden meaning; you are not yet an initiate of the ocean, at this moment you are only foam.
If the bright sun of the Sheikh's faith should show its face from the east of the Sheikh's soul,
All the depths down to the earth would hold treasures, and all the heights would become a green paradise.
He has a soul made of luminous light, and he has a body made of humble dust.
O wonder! Is he this one or that one, tell me, for I am left in this difficulty, O uncle!
If he is this, O brother, what is that which has filled the seven heavens with its light?
And if he is that, O friend, what is this body? O wonder, which of these two is he, and who is he?

دفتر پنجم - بخش ۱۴۳ - حکایت آن مؤذن زشت آواز کی در کافرستان بانگ نماز داد و مرد کافری او را هدیه داد / Book Five - Section 143 - The story of that muezzin with an ugly voice who called the call to prayer in the land of the infidels, and how an infidel man gave him a gift

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