1Cademy - دفتر سوم - بخش ۲۲۱ - بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور / Book Three — Section 221 — On the Proclamation That the Tyrant in the Very Act of Overpowering Is Overpowered, and in the Very State of Victory Is Captive

Learn Before

مثنوی معنوی: دفتر سوم / Masnavi: Book Three
دفتر سوم - بخش ۲۲۰ - آگاه شدن پیغامبر علیه السلام از طعن ایشان بر شماتت او / Book Three - Section 220 - The Prophet, Peace Be Upon Him, Becoming Aware of Their Taunting and Gloating Over Him

Poem

دفتر سوم - بخش ۲۲۱ - بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور / Book Three — Section 221 — On the Proclamation That the Tyrant in the Very Act of Overpowering Is Overpowered, and in the Very State of Victory Is Captive

Original content

دزد قهرخواجه کرد و زر کشید
او بدان مشغول خود والی رسید

گر ز خواجه آن زمان بگریختی
کی برو والی حشر انگیختی

قاهری دزد مقهوریش بود
زانک قهر او سر او را ربود

غالبی بر خواجه دام او شود
تا رسد والی و بستاند قود

ای که تو بر خلق چیره گشته‌ای
در نبرد و غالبی آغشته‌ای

آن به قاصد منهزم کردستشان
تا ترا در حلقه می‌آرد کشان

هین عنان در کش پی این منهزم
در مران تا تو نگردی منخزم

چون کشانیدت بدین شیوه به دام
حمله بینی بعد از آن اندر زحام

عقل ازین غالب شدن کی گشت شاد
چون درین غالب شدن دید او فساد

تیزچشم آمد خرد بینای پیش
که خدایش سرمه کرد از کحل خویش

گفت پیغامبر که هستند از فنون
اهل جنت در خصومتها زبون

از کمال حزم و سؤ الظن خویش
نه ز نقص و بد دلی و ضعف کیش

در فره دادن شنیده در کمون
حکمت لولا رجال مومنون

دست‌کوتاهی ز کفار لعین
فرض شد بهر خلاص مؤمنین

قصهٔ عهد حدیبیه بخوان
کف ایدیکم تمامت زان بدان

نیز اندر غالبی هم خویش را
دید او مغلوب دام کبریا

زان نمی‌خندم من از زنجیرتان
که بکردم ناگهان شبگیرتان

زان همی‌خندم که با زنجیر و غل
می‌کشمتان سوی سروستان و گل

ای عجب کز آتش بی‌زینهار
بسته می‌آریمتان تا سبزه‌زار

از سوی دوزخ به زنجیر گران
می‌کشمتان تا بهشت جاودان

هر مقلد را درین ره نیک و بد
همچنان بسته به حضرت می‌کشد

جمله در زنجیر بیم و ابتلا
می‌روند این ره بغیر اولیا

می‌کشند این راه را بیگاروار
جز کسانی واقف از اسرار کار

جهد کن تا نور تو رخشان شود
تا سلوک و خدمتت آسان شود

کودکان را می‌بری مکتب به زور
زانک هستند از فواید چشم‌کور

چون شود واقف به مکتب می‌دود
جانش از رفتن شکفته می‌شود

می‌رود کودک به مکتب پیچ پیچ
چون ندید از مزد کار خویش هیچ

چون کند در کیسه دانگی دست‌مزد
آنگهان بی‌خواب گردد شب چو دزد

جهد کن تا مزد طاعت در رسد
بر مطیعان آنگهت آید حسد

ائتیا کرها مقلد گشته را
ائتیا طوعا صفا بسرشته را

این محب حق ز بهر علتی
و آن دگر را بی غرض خود خلتی

این محب دایه لیک از بهر شیر
و آن دگر دل داده بهر این ستیر

طفل را از حسن او آگاه نه
غیر شیر او را ازو دلخواه نه

و آن دگر خود عاشق دایه بود
بی غرض در عشق یک‌رایه بود

پس محب حق باومید و بترس
دفتر تقلید می‌خواند بدرس

و آن محب حق ز بهر حق کجاست
که ز اغراض و ز علتها جداست

گر چنین و گر چنان چون طالبست
جذب حق او را سوی حق جاذبست

گر محب حق بود لغیره
کی ینال دائما من خیره

یا محب حق بود لعینه
لاسواه خائفا من بینه

هر دو را این جست و جوها زان سریست
این گرفتاری دل زان دلبریست

English translation

The thief overpowered the master and seized the gold; While he was thus occupied, the governor arrived. Had he fled from the master at that moment, When would the governor have been roused against him? The thief's domination was itself his being dominated, For his overpowering robbed him of his head. His prevailing over the master became his own snare, Until the governor arrived and exacted retribution.

O you who have prevailed over people, Steeped in conflict and domination— That One deliberately put them to flight before you In order to draw you into the snare. Beware! Pull back the reins in pursuit of these fugitives; Do not press forward, lest you yourself become undone. Once It has drawn you into the trap in this way, You will see the assault come upon you amid the throng.

When did the intellect ever rejoice at this prevailing? Since in this prevailing it saw corruption. The far-sighted intellect, the seer of what lies ahead, came— For God had anointed its eyes with His own kohl.

The Prophet said: "The people of Paradise, in their ways, Are vanquished in disputes." From the perfection of their prudence and their own sū' al-ẓann, Not from deficiency, faint-heartedness, or weakness of faith. In the granting of precedence, in the hidden, is heard The wisdom of "Lawlā rijālun mu'minūn." Restraint of hand from the accursed unbelievers Was made obligatory for the salvation of the believers. Read the story of the Treaty of Ḥudaybiyya; Know all of "Kaffa aydiyakum" from that. Also, even in prevailing, he saw himself Vanquished by the snare of Divine Majesty (Kibriyā').

I do not laugh at your chains Because I suddenly seized you at dawn. I laugh because with chain and shackle I am drawing you toward the cypress grove and roses. O wonder! From the merciless fire We bring you bound to the green meadow. From the direction of Hell, with heavy chains, I am drawing you toward eternal Paradise.

Every imitator (muqallid) on this path, good and bad, Is likewise drawn bound to the Divine Presence. All travel this path in the chains of fear and tribulation, Except for the awliyā'. They drag along this path like forced laborers, Except for those aware of the secrets of the work.

Strive so that your light may become radiant, So that your sulūk and service become easy. Children are taken to school by force Because they are blind to its benefits. When he becomes aware, he runs to school; His soul blossoms from the going. The child goes to school reluctantly, twisting and turning, Since he has seen nothing of the reward for his labor. When he places a dāng as wages into his purse, Then he becomes sleepless at night like a thief.

Strive so that the reward of obedience may arrive; Then you will feel envy toward the obedient. "A'tiyā karhan" — for the one who has become an imitator (muqallid); "A'tiyā ṭaw'an" — for the one whose nature is woven with purity (ṣafā).

This lover of God loves for a cause, But the other has a selfless intimacy (khullat) without ulterior motive. This lover is like a wet nurse — but for the sake of milk; The other has given his heart for the sake of this veiled (satīr) one. The infant is not aware of the nurse's beauty; Nothing from her is desired by him except the milk. The other was himself a lover of the nurse, Selfless, with one purpose in love.

So the lover of God with hope and fear Reads the book of imitation as a lesson. And where is the lover of God for God's own sake, Who is free from ulterior motives and causes? Whether in this manner or that, since he is a seeker, The attraction of Ḥaqq draws him toward Ḥaqq.

If he is a lover of God li-ghayrihi, When will he ever continuously attain from His goodness? Or the lover of God is li-'aynihi, Fearing none but Him, in His sight.

For both, these searchings arise from that Source; This captivation of the heart comes from that Heart-Captivator.

Updated 2026-06-13

Contributors are: