## Original content
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جمله گفتند ای وزیر انکار نیست 
گفت ما چون گفتن اغیار نیست
اشک دیده‌ست از فراق تو دوان 
آه آهست از میان جان روان
طفل با دایه نه استیزد ولیک 
گرید او گر چه نه بد داند نه نیک
ما چو چنگیم و تو زخمه می‌زنی 
زاری از ما نه تو زاری می‌کنی
ما چو ناییم و نوا در ما ز تست 
ما چو کوهیم و صدا در ما ز تست
ما چو شطرنجیم اندر برد و مات 
برد و مات ما ز تست ای خوش صفات
ما که باشیم ای تو ما را جان جان 
تا که ما باشیم با تو درمیان
ما عدمهاییم و هستیهای ما 
تو وجود مطلقی فانی‌نما
ما همه شیران ولی شیر علم 
حمله‌شان از باد باشد دم‌بدم
حمله‌شان پیداست و ناپیداست باد 
آنک ناپیداست هرگز گم مباد
باد ما و بود ما از داد تست 
هستی ما جمله از ایجاد تست
لذت هستی نمودی نیست را 
عاشق خود کرده بودی نیست را
لذت انعام خود را وامگیر 
نقل و باده و جام خود را وا مگیر
ور بگیری کیت جست و جو کند 
نقش با نقاش چون نیرو کند
منگر اندر ما مکن در ما نظر 
اندر اکرام و سخای خود نگر
ما نبودیم و تقاضامان نبود 
لطف تو ناگفتهٔ ما می‌شنود
نقش باشد پیش نقاش و قلم 
عاجز و بسته چو کودک در شکم
پیش قدرت خلق جمله بارگه 
عاجزان چون پیش سوزن کارگه
گاه نقشش دیو و گه آدم کند 
گاه نقشش شادی و گه غم کند
دست نه تا دست جنباند به دفع 
نطق نه تا دم زند در ضر و نفع
تو ز قرآن بازخوان تفسیر بیت 
گفت ایزد ما رمیت اذ رمیت
گر بپرانیم تیر آن نه ز ماست 
ما کمان و تیراندازش خداست
این نه جبر این معنی جباریست 
ذکر جباری برای زاریست
زاری ما شد دلیل اضطرار 
خجلت ما شد دلیل اختیار
گر نبودی اختیار این شرم چیست 
وین دریغ و خجلت و آزرم چیست
زجر شاگردان و استادان چراست 
خاطر از تدبیرها گردان چراست
ور تو گویی غافلست از جبر او 
ماه حق پنهان کند در ابر رو
هست این را خوش جواب ار بشنوی 
بگذری از کفر و در دین بگروی
حسرت و زاری گه بیماریست 
وقت بیماری همه بیداریست
آن زمان که می‌شوی بیمار تو 
می‌کنی از جرم استغفار تو
می‌نماید بر تو زشتی گنه 
می‌کنی نیت که باز آیم به ره
عهد و پیمان می‌کنی که بعد ازین 
جز که طاعت نبودم کاری گزین
پس یقین گشت این که بیماری ترا 
می‌ببخشد هوش و بیداری ترا
پس بِدان این اصل را ای اصل‌جو 
هر که را دردست، او بُرده‌ست بو
هر که او بیدارتر پر دردتر 
هر که او آگاه تر رخ زردتر
گر ز جبرش آگهی زاریت کو 
بینش زنجیر جباریت کو
بسته در زنجیر چون شادی کند 
کی اسیر حبس آزادی کند
ور تو می‌بینی که پایت بسته‌اند 
بر تو سرهنگان شه بنشسته‌اند
پس تو سرهنگی مکن با عاجزان 
زانک نبود طبع و خوی عاجز آن
چون تو جبر او نمی‌بینی مگو 
ور همی بینی نشان دید کو
در هر آن کاری که میلستت بدان 
قدرت خود را همی بینی عیان
واندر آن کاری که میلت نیست و خواست 
خویش را جبری کنی کین از خداست
انبیا در کار دنیا جبری‌اند 
کافران در کار عقبی جبری‌اند
انبیا را کار عقبی اختیار 
جاهلان را کار دنیا اختیار
زانک هر مرغی بسوی جنس خویش 
می‌پرد او در پس و جان پیش پیش
کافران چون جنس سجین آمدند 
سجن دنیا را خوش آیین آمدند
انبیا چون جنس علیین بدند 
سوی علیین جان و دل شدند
این سخن پایان ندارد لیک ما 
باز گوییم آن تمام قصه را

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## English translation
All said, “O vizier, there is no denying it; our speech is not like the speech of outsiders. Tears from the eyes run because of separation from you; sigh upon sigh flows from the midst of the soul. A child does not quarrel with its nurse, yet it cries, though it knows neither good nor bad. We are like a harp, and you strike the plectrum; the wailing is not from us: you are making the wailing. We are like the reed, and the melody in us is from you; we are like the mountain, and the echo in us is from you. We are like chessmen in victory and checkmate; our victory and checkmate are from you, O one of fair qualities. Who are we, O soul of our soul, that there should be a ‘we’ between us and you? We are nonexistences, and our existences are you: absolute Being, appearing in perishable form. We are all lions, but lions on a banner; their attack comes from the wind at every moment. Their attack is visible, and the wind is invisible; may that invisible one never be lost. Our wind and our being are from your gift; all our existence is from your bringing-into-being. You showed the pleasure of existence to nonexistence; you had made nonexistence in love with yourself. Do not withdraw the pleasure of your bounty; do not withdraw your sweetmeat and wine and cup. And if you withdraw them, who will seek you? How can the image have strength against the painter? Do not look into us, do not look at us; look at your own honor and generosity. We did not exist, and we had no demand; your grace hears what we have not spoken. The image before the painter and the pen is helpless and bound, like a child in the womb. Before Power, all creatures are helpless, like cloth before the workshop needle. At times He makes its picture a demon, at times a human; at times He makes its picture joy, at times grief. It has no hand to move in defense, no speech to breathe for harm or benefit. From the Qur’an reread the commentary on the verse: God said, ‘You did not throw when you threw.’ If we shoot an arrow, that is not from us; we are the bow, and God is the archer. This is not fatalism; this is the meaning of divine overmastering power. Mentioning that power is for lamentation. Our lamentation became proof of helpless necessity; our shame became proof of choice. If there were no choice, what is this shame? What are this regret, shame, and modesty? Why the chastisement of pupils and teachers? Why does the mind turn through deliberations? If you say that he is unaware of His compulsion, the moon of Truth hides its face in cloud. There is a good answer to this, if you listen: you would pass beyond unbelief and enter faith. Regret and lamentation belong to the time of illness; in the time of illness there is complete wakefulness. When you become ill, you ask forgiveness for sin. The ugliness of sin appears to you; you resolve, ‘I will return to the path.’ You make a pledge and covenant that after this I will choose no work except obedience. So it becomes certain that illness grants you awareness and wakefulness. Know this principle, O seeker of principles: whoever has pain has caught the scent. Whoever is more awake is more full of pain; whoever is more aware is paler of face. If you are aware of His compulsion, where is your lamentation? Where is the vision of the chain of His overmastering power? How can one bound in chains rejoice? When does a prisoner in confinement act freely? If you see that your feet are bound and the king’s officers are set over you, then do not act as an officer over the helpless, for that is not the nature and disposition of the helpless. Since you do not see His compulsion, do not speak of it; and if you do see it, where is the sign of that seeing? In every act toward which you have inclination, you plainly see your own power. But in an act for which you have no inclination or desire, you make yourself a fatalist, saying, ‘This is from God.’ The prophets are compelled in the work of this world; the unbelievers are compelled in the work of the next world. For the prophets, the work of the next world is choice; for the ignorant, the work of this world is choice. For every bird flies toward its own kind: the body behind, the soul ahead and ahead. Since the unbelievers were of the kind of Sijjin, the prison of this world seemed pleasant to them. Since the prophets were of the kind of Illiyyun, their soul and heart turned toward Illiyyun. This speech has no end, but we will return and tell that story in full.”

دفتر اول - بخش ۲۹ - اعتراض مریدان در خلوت وزیر / Book One - Section 29 - The Disciples' Objection in the Vizier's Seclusion

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گفت حجت‌های خود کوته کنید 
پند را در جان و در دل ره کنید
گر امینم، متهم نبوَد امین 
گر بگویم آسمان را من زمین
گر کمالم، با کمال انکار چیست 
ور نیَم، این زحمت و آزار چیست
من نخواهم شد ازین خلوت برون 
زانک مشغولم باحوال درون

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## English translation
He said: Cut short your arguments;
Let counsel find its way into soul and heart.
If I am trustworthy, a trustworthy man is not suspected,
Even if I were to call heaven earth.
If I am perfection, why denial in the face of perfection?
And if I am not, what is this trouble and vexation?
I will not come out of this seclusion,
For I am occupied with the states of the inward.

Google

In Jalaluddin Rumi's Masnavi, after establishing his spiritual authority through deceptive sermons, the vizier employs a new psychological tactic: he abruptly ceases his preaching and enters a strict seclusion for forty to fifty days. This strategic withdrawal is specifically designed to cast a burning longing among the Christian disciples, who become profoundly desperate due to the separation from his guidance. By feigning intense ascetic discipline and claiming he is not permitted to come out, the vizier artificially inflates his perceived spiritual necessity. The disciples, begging for his return, compare themselves to abandoned orphans and to fish writhing on dry land. Through this narrative event, Rumi illustrates how the vizier expertly manipulates their devotion, deepening their blind emotional dependency to set the stage for their ultimate devastation.

The Vizier's Deceptive Seclusion to Cultivate Dependence in the Masnavi

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جمله گفتند ای حکیم رخنه‌جو 
این فریب و این جفا با ما مگو
چارپا را قدر طاقت بار نِه 
بر ضعیفان قدر قوّت کار نِه
دانهٔ هر مرغ اندازهٔ ویست 
طعمهٔ هر مرغ انجیری کیست
طفل را گر نان دهی بر جای شیر 
طفل مسکین را از آن نان مرده گیر
چونک دندانها بر آرد بعد از آن 
هم بخود گردد دلش جویای نان
مرغ پَر نارسته چون پران شود 
لقمهٔ هر گربهٔ دران شود
چون بر آرد پر بپرّد او بخوَد 
بی‌تکلف بی‌صفیر نیک و بد
دیو را نطق تو خامش می‌کند 
گوش ما را گفت تو هش می‌کند
گوش ما هوشست چون گویا توی 
خشک ما بحرست چون دریا توی
با تو ما را خاک بهتر از فلک 
ای سماک از تو منور تا سمک
بی‌تو ما را بر فلک تاریکیست 
با تو ای ماه این فلک باری کیست
صورت رفعت بود افلاک را 
معنی رفعت روان پاک را
صورت رفعت برای جسمهاست 
جسمها در پیش معنی اسمهاست

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## English translation
All said: O sage who searches for breaches,
do not speak to us of this as deception and disloyalty.
Load a beast of burden only according to its capacity;
put work upon the weak only according to their strength.
Each bird's grain is proportioned to it;
when is a fig the food of every bird?
If you give a child bread instead of milk,
reckon that poor child dead from that bread.
When later it grows teeth,
its heart will turn by itself toward seeking bread.
When a bird whose feathers have not grown tries to fly,
it becomes a morsel for every ravening cat.
When it grows feathers, it flies by itself,
without strain, without any whistle-call of good or bad.
Your speech makes the demon silent;
your saying makes our ears mindful.
Our ear is intelligence itself when you are the speaker;
our dry land is an ocean when you are the sea.
With you, earth is better for us than heaven,
O one by whom all is illumined from Simak to samak.
Without you, heaven is darkness for us;
with you, O moon, what weight has this heaven?
The heavens possess the form of loftiness;
the pure soul possesses the meaning of loftiness.
The form of loftiness belongs to bodies;
bodies, before meaning, are mere names.

دفتر اول - بخش ۲۷ - مکر کردن مریدان کی خلوت را بشکن / Book One - Section 27 - The Disciples' Stratagem to Break the Seclusion

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

In Jalaluddin Rumi's Masnavi, the deceptive vizier justifies his sudden withdrawal and refusal to speak by fabricating a divine mandate. Speaking from within his isolation, he tells his followers that he received a direct message from Jesus instructing him to forsake all companions, turn his face to the wall, and choose absolute seclusion, even from his own existence. To cement this separation, the vizier declares himself 'dead' to the worldly realm and asserts that he has carried his baggage up to the 'fourth heaven' to sit beside Jesus, thereby avoiding the 'fiery sphere' of earthly suffering. In traditional Islamic cosmology, the fourth heaven is uniquely associated with Jesus. By falsely claiming this exalted spiritual ascension, the vizier elevates himself beyond human questioning, framing his malicious silence as an untouchable state of divine communion.

The Vizier's False Claim of Divine Ascension in the Masnavi

## Original content
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گفت هان ای سخرگان گفت و گو 
وعظ و گفتار زبان و گوش جو
پنبه اندر گوش حس دون کنید 
بند حس از چشم خود بیرون کنید
پنبهٔ آن گوش سر گوش سرست 
تا نگردد این کر آن باطن کرست
بی‌حس و بی‌گوش و بی‌فکرت شوید 
تا خطاب ارجعی را بشنوید
تا به گفت و گوی بیداری دری 
تو زگفت خواب بویی کی بری
سیر بیرونیست قول و فعل ما 
سیر باطن هست بالای سما
حس خشکی دید کز خشکی بزاد 
عیسی جان پای بر دریا نهاد
سیر جسم خشک بر خشکی فتاد 
سیر جان پا در دل دریا نهاد
چونک عمر اندر ره خشکی گذشت 
گاه کوه و گاه دریا گاه دشت
آب حیوان از کجا خواهی تو یافت 
موج دریا را کجا خواهی شکافت
موج خاکی وهم و فهم و فکر ماست 
موج آبی محو و سکرست و فناست
تا درین سکری از آن سکری تو دور 
تا ازین مستی از آن جامی نفور
گفت و گوی ظاهر آمد چون غبار 
مدتی خاموش خو کن هوش‌دار

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## English translation
He said: Beware, O captives of talk and discussion, seekers of admonition and speech through tongue and ear. Put cotton in the ear of the lower sense; remove the bandage of sense from your eyes. The cotton of that inner ear is the ear of the head: until this outward ear becomes deaf, the inward ear is deaf. Become without sense, without ear, and without thought, so that you may hear the address, 'Return!' So long as you are at the door of waking talk, how will you catch any scent from the speech of sleep? Our speech and action are an outward journey; the inward journey is above the heavens. Dry sense saw dryness, for it was born of dryness; the Jesus of the soul set foot upon the sea. The journey of the dry body fell upon dry land; the journey of the soul set foot in the heart of the sea. Since your life has passed on the dry road, now through mountain, now sea, now plain, where will you find the Water of Life? How will you split the sea's wave? The earthen wave is our imagination, understanding, and thought; the watery wave is effacement, intoxication, and annihilation. So long as you are in this intoxication, you are far from that intoxication; so long as you are drunk on this, you shrink from that cup. Outward speech and talk are like dust; for a while make silence your habit; be alert.

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