1Cademy - دفتر اول - بخش ۱۱۶ - نصیحت کردن مرد مر زن را کی در فقیران به خواری منگر و در کار حق به گمان کمال نگر و طعنه مزن در فقر و فقیران به خیال و گمان بی‌نوایی خویشتن / Book One - Section 116 - The Man Advising the Woman That She Should Not Look Upon the Poor with Contempt, and Should Look Upon the Work of God with a Presumption of Perfection, and Should Not Taunt Poverty and the Poor Based on the Illusion and Presumption of Her Own Destitution

Learn Before

مثنوی معنوی: دفتر اول / Masnavi: Book One
دفتر اول - بخش ۱۱۵ - نصحیت کردن زن مر شوی را کی سخن افزون از قدم و از مقام خود مگو لم تقولون ما لا تفعلون کی این سخنها اگرچه راستست این مقام توکل ترا نیست و این سخن گفتن فوق مقام و معاملهٔ خود زیان دارد و کبر مقتا عند الله باشد / Book One - Section 115 - The Woman Advising Her Husband That He Should Not Speak Beyond His Step and Station, 'Why Do You Say What You Do Not Do?', That Although These Words Are True, This Station of Trust Is Not Yours, and Speaking Above One's Station and Practice Brings Harm and Constitutes Hateful Pride Before God

Poem

دفتر اول - بخش ۱۱۶ - نصیحت کردن مرد مر زن را کی در فقیران به خواری منگر و در کار حق به گمان کمال نگر و طعنه مزن در فقر و فقیران به خیال و گمان بی‌نوایی خویشتن / Book One - Section 116 - The Man Advising the Woman That She Should Not Look Upon the Poor with Contempt, and Should Look Upon the Work of God with a Presumption of Perfection, and Should Not Taunt Poverty and the Poor Based on the Illusion and Presumption of Her Own Destitution

Original content

گفت ای زن تو زنی یا بوالحزن
فقر فخر آمد مرا بر سر مزن

مال و زر سر را بود همچون کلاه
کل بود او کز کله سازد پناه

آنک زلف جعد و رعنا باشدش
چون کلاهش رفت خوشتر آیدش

مرد حق باشد بمانند بصر
پس برهنه به که پوشیده نظر

وقت عرضه کردن آن برده‌فروش
بر کند از بنده جامهٔ عیب‌پوش

ور بود عیبی برهنه‌ش کی کند
بل بجامه خدعه‌ای با وی کند

گوید ای شرمنده است از نیک و بد
از برهنه کردن او از تو رمد

خواجه در عیبست غرقه تا به گوش
خواجه را مالست و مالش عیب‌پوش

کز طمع عیبش نبیند طامعی
گشت دلها را طمعها جامعی

ور گدا گوید سخن چون زر کان
ره نیابد کالهٔ او در دکان

کار درویشی ورای فهم تست
سوی درویشی بمنگر سست سست

زانک درویشان ورای ملک و مال
روزیی دارند ژرف از ذوالجلال

حق تعالی عادلست و عادلان
کی کنند استم‌گری بر بی‌دلان

آن یکی را نعمت و کالا دهند
وین دگر را بر سر آتش نهند

آتشش سوزا که دارد این گمان
بر خدا و خالق هر دو جهان

فقر فخری از گزافست و مجاز
نه هزاران عز پنهانست و ناز

از غضب بر من لقبها راندی
یارگیر و مارگیرم خواندی

گر بگیرم برکنم دندان مار
تاش از سر کوفتن نبود ضرار

زانک آن دندان عدو جان اوست
من عدو را می‌کنم زین علم دوست

از طمع هرگز نخوانم من فسون
این طمع را کرده‌ام من سرنگون

حاش لله طمع من از خلق نیست
از قناعت در دل من عالمیست

بر سر امرودبن بینی چنان
زان فرود آ تا نماند آن گمان

چون که بر گردی تو سرگشته شوی
خانه را گردنده بینی و آن توی

English translation

He said: O woman, are you a woman, or Abu'l-Hazan, father of grief? Poverty is my pride; do not beat me over the head with it. Wealth and gold are to the head like a cap; bald is the one who makes a refuge of a cap. One who has lovely curling locks looks better when his cap is gone. The man of God is like sight itself; for sight, nakedness is better than being veiled. When a slave-dealer presents a slave, he removes from the slave the garment that covers defects. If there were a defect, when would he strip him bare? Rather, he would deceive the buyer with clothing. He says: He is ashamed before good and bad people; if I stripped him, he would flee from you. The wealthy master is immersed in faults up to his ears; the master has wealth, and his wealth covers his faults. Because of greed, a greedy person does not see his fault; greeds have become a gatherer of hearts. But if a beggar speaks words like gold from the mine, his wares find no way into the shop. The work of dervishhood is beyond your understanding; do not look at dervishhood so weakly. For dervishes, beyond kingdom and property, have a deep provision from the Lord of Majesty. God Most High is just, and how could the just wrong the broken-hearted? To give one person bounty and goods and put another on the fire? Consuming be the fire of the one who holds such a suspicion about God, the Creator of both worlds. Is 'poverty is my pride' idle talk and metaphor? No: thousands of hidden honors and delights are in it. In anger you flung nicknames at me; you called me friend-catcher and snake-catcher. If I catch a snake, I pull out its fang so that no harm comes from its striking with its head. For that fang is the enemy of its life; through this knowledge I make the enemy a friend. I never recite a spell out of greed; I have overthrown this greed. God forbid, my desire is not from created beings; from contentment, a world is in my heart. You see things that way from atop the pear tree; come down from there so that this suspicion will not remain. When you turn round, you become dizzy: you see the house turning, though it is you who are turning.

Updated 2026-05-16

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