1Cademy - دفتر اول - بخش ۱۴۴ - قصه آنکس کی در یاری بکوفت از درون گفت کیست آن گفت منم گفت چون تو توی در نمی‌گشایم هیچ کس را از یاران نمی‌شناسم کی او من باشد برو / Book One - Section 144 - The Tale of the One Who Knocked at a Friends Door; From Inside He Said Who Are You? He Said I. He Said Since You Are You, I Will Not Open the Door; I Do Not Know Any of the Friends Who Would Be Him as Me, Go

Learn Before

مثنوی معنوی: دفتر اول / Masnavi: Book One

Poem

دفتر اول - بخش ۱۴۴ - قصه آنکس کی در یاری بکوفت از درون گفت کیست آن گفت منم گفت چون تو توی در نمی‌گشایم هیچ کس را از یاران نمی‌شناسم کی او من باشد برو / Book One - Section 144 - The Tale of the One Who Knocked at a Friend's Door; From Inside He Said 'Who Are You?' He Said 'I.' He Said 'Since You Are You, I Will Not Open the Door; I Do Not Know Any of the Friends Who Would Be Him as Me, Go'

متن و ترجمه / Text and Translation

آن یکی آمد در یاری بزد	گفت یارش کیستی ای معتمد
One person came and knocked at a friend's door.
گفت من، گفتش برو هنگام نیست	بر چنین خوانی مقام خام نیست
His friend said, “Who are you, trusted one?”
خام را جز آتش هجر و فراق	کی پزد کی وا رهاند از نفاق
He said, “I.”
رفت آن مسکین و سالی در سفر	در فراق دوست سوزید از شرر
The friend said, “Go; this is not the time.
پخته گشت آن سوخته پس باز گشت	باز گرد خانهٔ همباز گشت
At such a table there is no place for the raw.
حلقه زد بر در به صد ترس و ادب	تا بنجهد بی ادب لفظی ز لب
What but the fire of separation and parting can cook the raw, and free him from hypocrisy?”
بانگ زد یارش که بر در کیست آن	گفت بر در هم توی ای دلستان
That poor man went away and traveled for a year; in separation from the friend he burned from the sparks.
گفت اکنون چون منی ای من در آ	نیست گنجایی دو من را در سرا
The burned one became cooked, then returned; he came back around the house of his partner.
نیست سوزن را سر رشتهٔ دوتا	چونک یکتایی درین سوزن در آ
He knocked the ring on the door with a hundred fears and courtesies, lest some discourteous word leap from his lips.
رشته را با سوزن آمد ارتباط	نیست در خور با جمل سم الخیاط
His friend called, “Who is at the door?”
کی شود باریک هستی جمل	جز به مقراض ریاضات و عمل
He said, “At the door it is you, heart-ravisher.”
دست حق باید مر آن را ای فلان	کو بود بر هر محالی کن فکان
He said, “Now, since you are I, O I, come in; there is no room for two I's in the house.
هر محال از دست او ممکن شود	هر حرون از بیم او ساکن شود
The needle has no end for a double thread; since you are single, come through this needle.
اکمه و ابرص چه باشد مرده نیز	زنده گردد از فسون آن عزیز
The thread belongs with the needle; the eye of the needle is not fit for the camel.
و آن عدم کز مرده مرده تر بود	در کف ایجاد او مضطر بود
How can the camel of existence become slender except by the scissors of disciplines and works?
کل یوم هو فی شان بخوان	مر ورا بی کار و بی فعلی مدان
The hand of the Real is needed for that, so-and-so, for over every impossibility He says, ‘Be,’ and it is.
کمترین کاریش هر روزست آن	کو سه لشکر را کند این سو روان
Every impossibility becomes possible by His hand; every restive one becomes still from fear of Him.
لشکری ز اصلاب سوی امهات	بهر آن تا در رحم روید نبات
What are the man born blind and the leper?
لشکری ز ارحام سوی خاکدان	تا ز نر و ماده پر گردد جهان
Even the dead becomes alive through the charm of that Mighty One.
لشکری از خاکدان سوی اجل	تا ببیند هر کسی حسن عمل
And nonexistence, which is deader than the dead, is helpless in the palm of His bringing-into-being.
این سخن پایان ندارد هین بتاز	سوی آن دو یار پاک پاک باز
Recite, ‘Every day He is upon some task’; do not think Him idle or without action.
گفت یارش کاندر آ ای جمله من	نی مخالف چون گل و خار چمن
His least work every day is this: He sends three armies this way: an army from loins toward mothers, so that a plant may grow in the womb; an army from wombs toward the dust-heap, so that the world may be filled with male and female; an army from dust toward the far side of death, so that each person may behold the beauty of his work.
رشته یکتا شد غلط کم شد کنون	گر دوتا بینی حروف کاف و نون
This discourse has no end; come, hurry toward those two pure, selfless friends.”
کاف و نون همچون کمند آمد جذوب	تا کشاند مر عدم را در خطوب
His friend said, “Come in, O all of me, not opposing like rose and thorn in the meadow.
پس دوتا باید کمند اندر صور	گرچه یکتا باشد آن دو در اثر
The thread has become single; now make fewer mistakes if you see the letters kaf and nun as two.
گر دو پا گر چار پا ره را برد	همچو مقراض دو تا یکتا برد
Kaf and nun are like a drawing lasso, to draw nonexistence into events.
آن دو همبازان گازر را ببین	هست در ظاهر خلافی زان و زین
Thus the lasso must be double in form, though the two are one in effect.
آن یکی کرباس را در آب زد	وان دگر همباز خشکش می کند
Whether two-footed or four-footed, it carries the road; like scissors, double, it cuts as one.
باز او آن خشک را تر می کند	گوییا ز استیزه ضد بر می تند
Look at those two washer-partners: outwardly there is opposition between this one and that.
لیک این دو ضد استیزه نما	یک دل و یک کار باشد در رضا
One puts the cloth in water, and the other partner dries it.
هر نبی و هر ولی را مسلکیست	لیک تا حق می برد جمله یکیست
Then that one wets the dry cloth again; it seems as if, from contention, an opposite is weaving against an opposite.
چونک جمع مستمع را خواب برد	سنگهای آسیا را آب برد
Yet these two seeming opposites are one-hearted and one-working in consent.
رفتن این آب فوق آسیاست	رفتنش در آسیا بهر شماست
Every prophet and every saint has a kingdom, but when the Real leads them, all are one.
چون شما را حاجت طاحون نماند	آب را در جوی اصلی باز راند
When sleep carried off the assembled listeners, water carried off the millstones.
ناطقه سوی دهان تعلیم راست	ورنه خود آن نطق را جویی جداست
This water's movement is above the mill; its movement through the mill is for your sake.
می رود بی بانگ و بی تکرارها	تحتها الانهار تا گلزارها
When you no longer need the mill, He returns the water to the original channel.
ای خدا جان را تو بنما آن مقام	کاندرو بی حرف می روید کلام
The speaking faculty goes toward the mouth for instruction; otherwise that speech itself has a separate channel.
تا که سازد جان پاک از سر قدم	سوی عرصهٔ دور و پهنای عدم
It flows without noise and repetitions, ‘beneath them rivers,’ toward the rose-gardens.
عرصه ای بس با گشاد و با فضا	وین خیال و هست یابد زو نوا
O God, show the soul that station in which speech grows without letters, so that the pure soul may set foot from the head toward the remote and spacious expanse of nonexistence, an expanse very open and roomy, from which this imagination and existence receive nourishment.
تنگ تر آمد خیالات از عدم	زان سبب باشد خیال اسباب غم
Imaginations are narrower than nonexistence; therefore imagination is a cause of grief.
باز هستی تنگ تر بود از خیال	زان شود در وی قمر همچون هلال
Existence, again, is narrower than imagination; therefore the moon within it becomes like a crescent.
باز هستی جهان حس و رنگ	تنگ تر آمد که زندانیست تنگ
The existence of the world of sense and color is narrower still, for it is a narrow prison.
علت تنگیست ترکیب و عدد	جانب ترکیب حسها می کشد
The cause of narrowness is composition and number; the senses draw toward composition.
زان سوی حس عالم توحید دان	گر یکی خواهی بدان جانب بران
Beyond sense, know the world of unity; if you want oneness, drive toward that side.
امر کن یک فعل بود و نون و کاف	در سخن افتاد و معنی بود صاف
The command ‘Be’ was one act, but nun and kaf fell into speech, while the meaning was pure.
این سخن پایان ندارد باز گرد	تا چه شد احوال گرگ اندر نبرد
This discourse has no end; return to what became of the wolf in the fight.

Updated 2026-08-30

Contributors are:

Who are from:

References

Ganjoor

Learn Before

متن و ترجمه / Text and Translation

Related

Learn After