1Cademy - دفتر سوم - بخش ۱۹۴ - دیگر باره ملامت کردن اهل مسجد مهمان را از شب خفتن در آن مسجد / Book Three — Section 194 — Again the People of the Mosque Reproaching the Guest for Sleeping the Night in That Mosque

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دفتر سوم - بخش ۱۹۱ - ملامت کردن اهل مسجد مهمان عاشق را از شب خفتن در آنجا و تهدید کردن مرورا / Book Three — Section 191 — The people of the mosque blame the enamored guest for sleeping there at night and threaten him
مثنوی معنوی: دفتر سوم / Masnavi: Book Three

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دفتر سوم - بخش ۱۹۴ - دیگر باره ملامت کردن اهل مسجد مهمان را از شب خفتن در آن مسجد / Book Three — Section 194 — Again the People of the Mosque Reproaching the Guest for Sleeping the Night in That Mosque

Original content

قوم گفتندش مکن جلدی برو
تا نگردد جامه و جانت گرو

آن ز دور آسان نماید به نگر
که به آخر سخت باشد ره گذر

خویشتن آویخت بس مرد و سکست
وقت پیچاپیچ دست آویز جست

پیشتر از واقعه آسان بود
در دل مردم خیال نیک و بد

چون در آید اندرون کارزار
آن زمان گردد بر آنکس کار زار

چون نه شیری هین منه تو پای پیش
کان اجل گرگست و جان تست میش

ور ز ابدالی و میشت شیر شد
آمن آ که مرگ تو سرزیر شد

کیست ابدال آنک او مبدل شود
خمرش از تبدیل یزدان خل شود

لیک مستی شیرگیری وز گمان
شیر پنداری تو خود را هین مران

گفت حق ز اهل نفاق ناسدید
باسهم ما بینهم باس شدید

در میان همدگر مردانه اند
در غزا چون عورتان خانه اند

گفت پیغامبر سپهدار غیوب
لا شجاعة یا فتی قبل الحروب

وقت لاف غزو مستان کف کنند
وقت جوش جنگ چون کف بی فنند

وقت ذکر غزو شمشیرش دراز
وقت کر و فر تیغش چون پیاز

وقت اندیشه دل او زخم جو
پس به یک سوزن تهی شد خیک او

من عجب دارم ز جویای صفا
کو رمد در وقت صیقل از جفا

عشق چون دعوی جفا دیدن گواه
چون گواهت نیست شد دعوی تباه

چون گواهت خواهد این قاضی مرنج
بوسه ده بر مار تا یابی تو گنج

آن جفا با تو نباشد ای پسر
بلک با وصف بدی اندر تو در

بر نمد چوبی که آن را مرد زد
بر نمد آن را نزد بر گرد زد

گر بزد مر اسپ را آن کینه کش
آن نزد بر اسپ زد بر سکسکش

تا ز سکسک وارهد خوش پی شود
شیره را زندان کنی تا می شود

گفت چندان آن یتیمک را زدی
چون نترسیدی ز قهر ایزدی

گفت او را کی زدم ای جان و دوست
من بر آن دیوی زدم کو اندروست

مادر ار گوید ترا مرگ تو باد
مرگ آن خو خواهد و مرگ فساد

آن گروهی کز ادب بگریختند
آب مردی و آب مردان ریختند

عاذلانشان از وغا واراندند
تا چنین حیز و مخنث ماندند

لاف و غرهٔ ژاژخا را کم شنو
با چنینها در صف هیجا مرو

زانک زادوکم خبالا گفت حق
کز رفاق سست برگردان ورق

که گر ایشان با شما همره شوند
غازیان بی مغز همچون که شوند

خویشتن را با شما هم صف کنند
پس گریزند و دل صف بشکنند

پس سپاهی اندکی بی این نفر
به که با اهل نفاق آید حشر

هست بادام کم خوش بیخته
به ز بسیاری به تلخ آمیخته

تلخ و شیرین در ژغاژغ یک شی اند
نقص از آن افتاد که همدل نیند

گبر ترسان دل بود کو از گمان
می زید در شک ز حال آن جهان

می رود در ره نداند منزلی
گام ترسان می نهد اعمی دلی

چون نداند ره مسافر چون رود
با ترددها و دل پرخون رود

هرکه گوید، های این سو راه نیست
او کند از بیم آنجا وقف و ایست

ور بداند ره دل با هوش او
کی رود هر های و هو در گوش او

پس مشو همراه این اشتردلان
زانک وقت ضیق و بیمند آفلان

پس گریزند و ترا تنها هلند
گرچه اندر لاف سحر بابلند

تو ز رعنایان مجو هین کارزار
تو ز طاوسان مجو صید و شکار

طبع طاوسست و وسواست کند
دم زند تا از مقامت برکند

English translation

The people said to him: Do not be rash, go, Lest your garment and soul be pledged as forfeit. That which appears easy from afar when you look— In the end the passage of the road is hard. Many a man flung himself forward and was broken; At the time of twisting and turning he sought a handhold. Before the event it was easy— In people's hearts, mere imagination of good and bad. When one enters into battle, At that moment the work turns wretched for that person. Since you are no lion, beware, do not step forward, For that death is a wolf and your soul is a sheep. But if you are of the Abdāl and your sheep has become a lion, Come in safety, for your death has been turned upside down. Who are the Abdāl? Those who are transformed— Their wine, through God's transformation, turns to vinegar. But in the drunkenness of lion-catching and from conjecture, You fancy yourself a lion—beware, do not press on. God spoke of the unseemly hypocrites: "Their might among themselves is severe." Among one another they are manly, But in holy war they are like women of the household. The Prophet, commander of the unseen armies, said: "There is no valor, O young man, before the battles." At the time of boasting of battle, drunkards froth at the mouth, But at the time of war's fury they vanish like foam. At the time of talk of battle his sword is long, But at the time of charge and retreat his blade is like an onion. In thought, his heart seeks wounds, Then with a single needle his wineskin is emptied. I marvel at the seeker of purity Who flees from hardship at the time of polishing. Love is like a claim; enduring hardship is the witness. When you have no witness, your claim is ruined. When this judge demands your witness, do not be vexed; Kiss the serpent so that you may find the treasure. That hardship is not with you, O son, But rather with the attribute of evil that is within you. The stick-blows on the felt that the man struck— He did not strike the felt; he struck to beat out the dust. If that avenger struck the horse, He did not strike the horse; he struck its stumbling-defect. So that it may be freed from stumbling and become sure-footed— You imprison the grape-must so that it becomes wine. He said: "You struck that little orphan so much— How were you not afraid of God's wrath?" He said: "When did I strike him, O soul and friend? I struck that demon that is within him." If a mother says to you, 'May you die,' She wishes the death of that habit and the death of corruption. That group who fled from discipline Spilled the water of manhood and the honor of men. Their blamers drove them back from battle, So they remained such effeminates and the emasculated. Listen little to the boasting and vainglory of idle prattlers; Do not go into the battle-rank with such people. For God said, "They would only add harm," Turn the page away from weak companions. For if they march along with you, What do the brainless warriors become? They place themselves in ranks with you, Then they flee and break the heart of the battle-line. So a small army without these persons Is better than one that assembles with the hypocrites. A few sweet almonds, well-sifted, Are better than many mixed with bitter ones. Bitter and sweet rattle together as one thing; The deficiency comes from the fact that they are not of one heart. The unbeliever is a fearful heart who, from conjecture, Lives in doubt about the state of that world. He travels the road, knowing no way-station; He sets fearful steps, blind of heart. When the traveler does not know the road, how does he go? He goes with hesitations and a heart full of blood. Whoever calls out, "Hey! There is no road this way!"— He, out of fear, stops and stands still right there. But if he knows the road, his heart is alert— How would every cry and noise enter his ear? So do not accompany these camel-hearts, For they are the setting ones at the time of straits and fear. They will flee and leave you alone, Though in their boasts they are Babel's sorcerers. Do not seek battle from the vain and showy, beware; Do not seek quarry and hunt from peacocks. His nature is that of a peacock; he will fill you with whisperings, He breathes temptation to uproot you from your station.

Updated 2026-06-30

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