## Original content
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گفت ای شه بر من عور گدای 
قول دشمن مشنو از بهر خدای
گر به بطلانست دعوی کردنم 
من نهادم سر ببر این گردنم
زاغ کو حکم قضا را منکرست 
گر هزاران عقل دارد کافرست
در تو تا کافی بود از کافران 
جای گند و شهوتی چون کاف ران
من ببینم دام را اندر هوا 
گر نپوشد چشم عقلم را قضا
چون قضا آید شود دانش بخواب 
مه سیه گردد بگیرد آفتاب
از قضا این تعبیه کی نادرست 
از قضا دان کو قضا را منکرست

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## English translation
He said: "O king, for God's sake, do not listen to the enemy's words against me, a naked beggar. If my claim is false, I have laid down my head — cut this neck of mine. The crow who denies the ruling of divine decree, even if he possesses a thousand intellects, is an infidel. So long as a kāf from kāfirān (infidels) remains in you, you are a place of stench and lust, like the kāf of rān (thigh)." I can see the trap in the air, unless decree veils the eye of my reason. When decree comes, knowledge falls asleep; the moon turns black, and the sun is eclipsed. How is such a hidden contrivance something rare, coming from decree? Know that it is by decree that he denies decree.

دفتر اول - بخش ۶۸ - جواب گفتن هدهد طعنهٔ زاغ را / Book One - Section 68 - The Hoopoe Answering the Crow's Taunt

In Jalaluddin Rumi's Masnavi, the narrative of Solomon and the hoopoe introduces a critical dialogue on the limitations of perception and the consequences of boasting. Driven by envy, the crow vehemently objects to the hoopoe's claim of possessing extraordinary, continuous vision. The crow presents a logical counterargument to King Solomon: if the hoopoe's sight is truly as piercing as he claims, how could he fail to see a simple trap hidden beneath a mere handful of dust, ultimately ending up frustrated and caught in a cage? Swayed by the crow's compelling objection, Solomon confronts the hoopoe, criticizing his apparent falsehood and comparing his boasting to the false drunkenness of one who has only drunk buttermilk. Rumi uses this exchange to illustrate how arrogance and self-boasting are easily exposed, and how even those claiming profound insight remain vulnerable to unseen, worldly traps.

The Crow's Objection to the Hoopoe's Vision in the Masnavi

## Original content
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زاغ چون بشنید آمد از حسد پیش سلیمان و گفت این کژروست

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## English translation
In this section of the Masnavi, the crow objects to the hoopoe's claim of having extraordinary vision. The crow points out to King Solomon that if the hoopoe's sight were truly so piercing, he would not fail to see a simple trap hidden beneath a mere handful of dust.

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## Original content
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چون سلیمان را سراپرده زدند 
جمله مرغانش به خدمت آمدند
هم‌زبان و محرم خود یافتند 
پیش او یک یک بجان بشتافتند
جمله مرغان ترک کرده چیک چیک 
با سلیمان گشته افصح من اخیک
همزبانی خویشی و پیوندی است 
مرد با نامحرمان چون بندی است
ای بسا هندو و ترک همزبان 
ای بسا دو ترک چون بیگانگان
پس زبان محرمی خود دیگرست 
همدلی از همزبانی بهترست
غیرنطق و غیر ایما و سجل 
صد هزاران ترجمان خیزد ز دل
جمله مرغان هر یکی اسرار خود 
از هنر وز دانش و از کار خود
با سلیمان یک بیک وا می‌نمود 
از برای عرضه خود را می‌ستود
از تکبر نه و از هستی خویش 
بهر آن تا ره دهد او را به پیش
چون بباید برده را از خواجه‌ای 
عرضه دارد از هنر دیباجه‌ای
چونک دارد از خریداریش ننگ 
خود کند بیمار و کر و شل و لنگ
نوبت هدهد رسید و پیشه‌اش 
و آن بیان صنعت و اندیشه‌اش
گفت ای شه یک هنر کان کهترست 
باز گویم گفت کوته بهترست
گفت بر گو تا کدامست آن هنر 
گفت من آنگه که باشم اوج بر
بنگرم از اوج با چشم یقین 
من ببینم آب در قعر زمین
تا کجایست و چه عمقستش چه رنگ 
از چه می‌جوشد ز خاکی یا ز سنگ
ای سلیمان بهر لشگرگاه را 
در سفر می‌دار این آگاه را
پس سلیمان گفت ای نیکو رفیق 
در بیابانهای بی آب عمیق

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## English translation
When Solomon's pavilion was pitched,
all his birds came to serve him.
They found him to be of their own tongue and an intimate;
one by one they hastened before him with their very souls.
All the birds abandoned chirping;
with Solomon they became more eloquent than your brother.
Sharing a tongue is kinship and connection;
with strangers a person is like one bound.
How many Hindus and Turks are of one tongue;
how many two Turks are like strangers.
Thus the tongue of intimacy is something else;
being of one heart is better than being of one tongue.
Beyond speech, gesture, and written record,
hundreds of thousands of interpreters rise from the heart.
All the birds, each one, disclosed its secrets,
its skill, knowledge, and work,
to Solomon one by one,
praising itself in order to present itself.
Not from arrogance, but from its own existence,
so that he might give it a place before him.
For when a slave must be bought by a master,
he presents an introduction to his skills.
When he feels shame at being bought,
he makes himself sick, deaf, paralyzed, and lame.
The hoopoe's turn came: his craft,
and the account of his art and thought.
He said, O king, one skill, the least of them,
I will state. He said, brevity is better.
He said, tell it: which skill is that?
He said, when I am high in the zenith,
I look from on high with the eye of certainty;
I see water in the depths of the earth,
where it is, how deep it is, what color it is,
from what it springs, from soil or from stone.
O Solomon, for the army camp,
keep this knowing one on the journey.
Then Solomon said: O good companion,
in deep waterless deserts...

دفتر اول - بخش ۶۶ - قصهٔ هدهد و سلیمان در بیان آنک چون قضا آید چشمهای روشن بسته شود / Book One - Section 66 - The Tale of the Hoopoe and Solomon in Explaining That When Destiny Comes, Clear Eyes Are Closed

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Source URL: https://ganjoor.net/

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دفتر اول - بخش ۶۷ - طعنه زدن زاغ در دعوی هدهد / Book One - Section 67 - The Crow's Taunt at the Hoopoe's Claim

## Original content
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زاغ چون بشنود آمد از حسد 
با سلیمان گفت کو کژ گفت و بد
از ادب نبود به پیش شه مقال 
خاصه خودلاف دروغین و محال
گر مر او را این نظر بودی مدام 
چون ندیدی زیر مشتی خاک دام
چون گرفتار آمدی در دام او 
چون قفس اندر شدی ناکام او
پس سلیمان گفت ای هدهد رواست 
کز تو در اول قدح این درد خاست
چون نمایی مستی ای خورده تو دوغ 
پیش من لافی زنی آنگه دروغ

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## English translation
When the crow heard this, it came out of envy
and said to Solomon: He has spoken crookedly and badly.
Such speech is not proper before the king,
especially false, impossible self-boasting.
If he truly had this sight continually,
how did he not see the trap beneath a handful of dust?
How did he come to be caught in that trap?
How did he enter the cage, frustrated?
Then Solomon said: O hoopoe, is it right
that from you, at the very first cup, these dregs should arise?
How can you put on drunkenness, you who have only drunk buttermilk?
Do you boast before me and then lie?

دفتر اول - بخش ۶۷ - طعنهٔ زاغ در دعوی هدهد / Book One - Section 67 - The Crow's Taunt regarding the Hoopoe's Claim

In Jalaluddin Rumi's Masnavi, during the assembly of birds before King Solomon, the hoopoe presents his unique talent: the ability to see water hidden deep beneath the earth. This extraordinary vision represents spiritual insight and deep-seated perception, allowing him to locate sustenance and truth that remain invisible to ordinary eyes. This claim forms the narrative catalyst for the subsequent debate with the crow regarding the limitations of sight and the overriding power of destiny (Qada).

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