1Cademy - دفتر اول - بخش ۱۷ - قصهٔ دیدن خلیفه لیلی را / Book One - Section 17

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مثنوی معنوی: دفتر اول / Masnavi: Book One

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دفتر اول - بخش ۱۷ - قصهٔ دیدن خلیفه لیلی را / Book One - Section 17 - The Tale of the Caliph Seeing Layla

Original content

گفت لیلی را خلیفه، کان توی؟
کز تو مجنون شد پریشان و غوی؟

از دگر خوبان تو افزون نیستی!
گفت: خامش، چون تو مجنون نیستی

هر که بیدارست او در خواب تر
هست بیداریش از خوابش بتر

چون بحق بیدار نبود جان ما
هست بیداری چو در بندان ما

جان همه روز از لگدکوب خیال
وز زیان و سود وز خوف زوال

نی صفا می ماندش نی لطف و فر
نی به سوی آسمان راه سفر

خفته آن باشد که او از هر خیال
دارد اومید و کند با او مقال

دیو را چون حور بیند او به خواب
پس ز شهوت ریزد او با دیو آب

چونک تخم نسل را در شوره ریخت
او به خویش آمد خیال از وی گریخت

ضعف سر بیند از آن و تن پلید
آه از آن نقش پدید ناپدید

مرغ بر بالا و زیر آن سایه اش
می دود بر خاک پران مرغ وش

ابلهی صیاد آن سایه شود
می دود چندانکه بی مایه شود

بی خبر کان عکس آن مرغ هواست
بی خبر که اصل آن سایه کجاست

تیر اندازد به سوی سایه او
ترکشش خالی شود از جست و جو

ترکش عمرش تهی شد عمر رفت
از دویدن در شکار سایه تفت

سایهٔ یزدان چو باشد دایه اش
وا رهاند از خیال و سایه اش

سایهٔ یزدان بود بنده ی خدا
مرده او زین عالم و زنده ی خدا

دامن او گیر زوتر بی گمان
تا رهی در دامن آخر زمان

«کيۡف مد ٱلظل» نقش اولیاست
کو دلیل نور خورشید خداست

اندرین وادی مرو بی این دلیل
«لآ أحب ٱلۡأٓفلين» گو چون خلیل

رو ز سایه آفتابی را بیاب
دامن شه شمس تبریزی بتاب

ره ندانی جانب این سور و عرس
از ضیاء الحق حسام الدین بپرس

ور حسد گیرد ترا در ره گلو
در حسد ابلیس را باشد غلو

کو ز آدم ننگ دارد از حسد
با سعادت جنگ دارد از حسد

عقبه ای زین صعب تر در راه نیست
ای خنک آنکش حسد همراه نیست

این جسد خانه ی حسد آمد بدان
از حسد آلوده باشد خاندان

گر جسد خانه ی حسد باشد ولیک
آن جسد را پاک کرد الله نیک

«طهرا بيتي» بیان پاکی است
گنج نورست ار طلسمش خاکی است

چون کنی بر بی حسد مکر و حسد
زان حسد دل را سیاهی ها رسد

خاک شو مردان حق را زیر پا
خاک بر سر کن حسد را همچو ما

English translation

The caliph said to Layla, "Are you the one through whom Majnun became distraught and led astray? You are no more beautiful than other beauties." She said, "Be silent, for you are not Majnun." Whoever is [outwardly] awake is more deeply asleep; his wakefulness is worse than his sleep. When our soul is not awakened through the Real (Ḥaqq), our wakefulness is like imprisonment for us. The soul, all day, trampled underfoot by fantasy, and by loss and gain and fear of decline, retains neither purity nor grace nor splendor, nor any road of travel toward the sky. Asleep is the one who, from every phantasm, holds hope and holds discourse with it. He sees the demon as a ḥūrī in his dream, then from lust spills his fluid with the demon. When he has cast the seed of progeny into salt waste, he comes to himself; the phantasm has fled from him. He finds weakness in his head and filth in his body— alas for that image, appearing and disappearing! The bird is above, and its shadow below runs upon the earth, flying bird-like. A fool becomes the hunter of that shadow, running until he is utterly spent. Unaware that it is the reflection of a bird of the air, unaware of where the source of that shadow lies. He shoots arrows toward the shadow; his quiver is emptied in the pursuit. The quiver of his life has been emptied; life has gone, swiftly running in pursuit of the shadow. When the Shadow of God is his nurse, it releases him from phantasm and shadow. The Shadow of God is the servant of God— dead to this world and alive in God. Seize his hem quickly, without doubt, that you may find a way at the hem of the End of Time. "How He stretched out the shadow" (Q. 25:45) is the form of the saints (awliyāʾ), who are the guide to the light of God's sun. In this valley, do not travel without this guide; say "I do not love those that set" (Q. 6:76), like Khalīl (Abraham). Go—through the shadow, find a sun; seek the hem of the King, Shams of Tabrīz. If you do not know the way to this feast and bridal celebration, ask Ḍiyāʾ al-Ḥaqq Ḥusām al-Dīn. And if envy seizes your throat on the path, in envy Iblīs has the greatest excess. He scorns Adam out of envy, and wages war against felicity out of envy. There is no steeper pass than this on the road; blessed is the one who has no envy as companion. Know that this body is the house of envy; through envy the household becomes defiled. Though the body is the house of envy, God has well purified that body. "Purify My house" (Q. 2:125) declares purity— it is a treasury of light, though its talisman is of clay. When you practice deceit and envy against one free of envy, darkness upon darkness reaches the heart from that envy. Become dust beneath the feet of the men of the Real (Ḥaqq); cast dust upon the head of envy, as we do.

Updated 2026-06-28

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