1Cademy - دفتر دوم - بخش ۳۰ - امتحان کردن خواجهٔ لقمان زیرکی لقمان را / Book Two - Section 30 - Luqmans Master Testing Luqmans Cleverness

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مثنوی معنوی: دفتر دوم / Masnavi: Book Two

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دفتر دوم - بخش ۳۰ - امتحان کردن خواجهٔ لقمان زیرکی لقمان را / Book Two - Section 30 - Luqman's Master Testing Luqman's Cleverness

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نی که لقمان را که بندهٔ پاک بود
روز و شب در بندگی چالاک بود

خواجه اش می داشتی در کار پیش
بهترش دیدی ز فرزندان خویش

زانک لقمان گرچه بنده زاد بود
خواجه بود و از هوا آزاد بود

گفت شاهی شیخ را اندر سخن
چیزی از بخشش ز من درخواست کن

گفت ای شه شرم ناید مر ترا
که چنین گویی مرا زین برتر آ

من دو بنده دارم و ایشان حقیر
وآن دو بر تو حاکمانند و امیر

گفت شه آن دو چه اند این زلتست
گفت آن یک خشم و دیگر شهوتست

شاه آن دان کو ز شاهی فارغست
بی مه و خورشید نورش بازغست

مخزن آن دارد که مخزن ذات اوست
هستی او دارد که با هستی عدوست

خواجهٔ لقمان بظاهر خواجه وش
در حقیقت بنده لقمان خواجه اش

در جهان بازگونه زین بسیست
در نظرشان گوهری کم از خسیست

مر بیابان را مفازه نام شد
نام و رنگی عقلشان را دام شد

یک گره را خود معرف جامه است
در قبا گویند کو از عامه است

یک گره را ظاهر سالوس زهد
نور باید تا بود جاسوس زهد

نور باید پاک از تقلید و غول
تا شناسد مرد را بی فعل و قول

در رود در قلب او از راه عقل
نقد او بیند نباشد بند نقل

بندگان خاص علام الغیوب
در جهان جان جواسیس القلوب

در درون دل در آید چون خیال
پیش او مکشوف باشد سر حال

در تن گنجشک چیست از برگ و ساز
که شود پوشیده آن بر عقل باز

آنک واقف گشت بر اسرار هو
سر مخلوقات چه بود پیش او

آنک بر افلاک رفتارش بود
بر زمین رفتن چه دشوارش بود

در کف داود کاهن گشت موم
موم چه بود در کف او ای ظلوم

بود لقمان بنده شکلی خواجه ای
بندگی بر ظاهرش دیباجه ای

چون رود خواجه به جای ناشناس
در غلام خویش پوشاند لباس

او بپوشد جامه های آن غلام
مر غلام خویش را سازد امام

در پیش چون بندگان در ره شود
تا نباید زو کسی آگه شود

گوید ای بنده تو رو بر صدر شین
من بگیرم کفش چون بندهٔ کهین

تو درشتی کن مرا دشنام ده
مر مرا تو هیچ توقیری منه

ترک خدمت خدمت تو داشتم
تا به غربت تخم حیلت کاشتم

خواجگان این بندگیها کرده اند
تا گمان آید که ایشان بنده اند

چشم پر بودند و سیر از خواجگی
کارها را کرده اند آمادگی

وین غلامان هوا بر عکس آن
خویشتن بنموده خواجهٔ عقل و جان

آید از خواجه ره افکندگی
ناید از بنده به غیر بندگی

پس از آن عالم بدین عالم چنان
تعبیتها هست بر عکس این بدان

خواجهٔ لقمان ازین حال نهان
بود واقف دیده بود از وی نشان

راز می دانست و خوش می راند خر
از برای مصلحت آن راه بر

مر ورا آزاد کردی از نخست
لیک خشنودی لقمان را بجست

زانک لقمان را مراد این بود تا
کس نداند سر آن شیر و فتی

چه عجب گر سر ز بد پنهان کنی
این عجب که سر ز خود پنهان کنی

کار پنهان کن تو از چشمان خود
تا بود کارت سلیم از چشم بد

خویش را تسلیم کن بر دام مزد
وانگه از خود بی ز خود چیزی بدزد

می دهند افیون به مرد زخم مند
تا که پیکان از تنش بیرون کنند

وقت مرگ از رنج او را می درند
او بدان مشغول شد جان می برند

چون به هر فکری که دل خواهی سپرد
از تو چیزی در نهان خواهند برد

پس بدان مشغول شو کان بهترست
تا ز تو چیزی برد کان کهترست

هرچه تحصیلی کنی ای معتنی
می در آید دزد از آن سو کایمنی

بار بازرگان چو در آب اوفتد
دست اندر کالهٔ بهتر زند

چونک چیزی فوت خواهد شد در آب
ترک کمتر گوی و بهتر را بیاب

English translation

Was it not that Luqman was a pure slave, Nimble in servitude by day and night? His master would put him first in every task, Seeing him as better than his own children. For Luqman, though born a slave, Was a master and free from caprice. A king said to a shaykh in conversation, “Ask me for something as a gift.” He said, “O king, are you not ashamed To say such a thing to me? Come higher than this. I have two slaves, contemptible ones, And those two are rulers and commanders over you.” The king said, “What are those two? This is abasement.” He said, “One is anger and the other lust.” Know that the king is he who is free of kingship; His light rises without moon or sun. He has the treasure-store whose treasure-store is his own essence; He has being who is an enemy to being. Luqman's master was outwardly master-like; In reality he was the slave, and Luqman his master. There is much in the world that is reversed in this way; In their sight a jewel is less than a straw. The desert came to be called mafaza, “place of deliverance”; Name and color became a snare for their intellect. For one group, clothing itself is a badge of recognition; From the robe they say, “He is one of the common people.” For another group there is the outward hypocrisy of asceticism; Light is needed to spy out asceticism. Light is needed, pure from imitation and ghoul-like delusion, So that it may know the man without act or speech. It enters his heart by way of intellect; It sees his coin and is not bound by report. The special servants of the Knower of the Unseen Are, in the world of soul, spies of hearts. It enters the inside of the heart like thought; Before it the secret of the state is disclosed. What provisions or equipment are there in a sparrow's body That could be hidden from the intellect of a hawk? One who has become aware of the secrets of Hu, What are the secrets of creatures before him? One whose walking is upon the heavens, How should walking on earth be hard for him? In David's hand iron became wax; What, then, is wax in his hand, O unjust one? Luqman was a master in the form of a slave; Servitude was an ornamental preface on his outward form. When a master goes to an unknown place, He clothes himself in his slave's clothes. He puts on that slave's garments And makes his own slave the leader. He goes ahead on the road like servants, So that no one should become aware of him. He says, “O slave, go sit in the place of honor; I will take the shoes like a lowly servant. Be harsh with me; abuse me; Show me no respect at all. I treated abandoning service as service to you, Until in exile I planted the seed of stratagem.” Masters have performed such acts of servitude So that it might be supposed that they are slaves. They were full-eyed and sated with mastery; They had prepared these acts in advance. But these slaves of caprice, conversely, Have displayed themselves as masters of intellect and soul. From the master comes the way of self-abasement; From the slave comes nothing but servitude. So, from that world into this world, know this: There are subordinations in reverse. Luqman's master was aware of this hidden state; He had seen a sign of it in him. He knew the secret and cheerfully drove the donkey, For the sake of expediency, that guide on the way. He would have freed him from the beginning, But he sought Luqman's satisfaction. For Luqman's wish was this: That no one should know the secret of that lion and noble youth. What wonder if you hide your secret from the wicked? The wonder is this: that you hide the secret from yourself. Hide your work from your own eyes, So that your work may be sound from the evil eye. Surrender yourself to the snare of recompense, And then, beyond yourself and without yourself, steal something from yourself. They give opium to a wounded man So that they may pull the arrowhead from his body. At the time of death, they tear him away from his pain; He is occupied with it, and they take away his soul. Whenever you entrust the heart to any thought it desires, Something will be secretly taken from you. So occupy yourself with what is better, So that what is taken from you is the lesser thing. Whatever you acquire, O concerned one, The thief enters from the side where you feel secure. When a merchant's load falls into the water, He reaches for the better goods. When something is going to be lost in the water, Let the lesser go and take the better.

Updated 2026-06-30

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