## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

گفت امر آمد برو مهلت ترا 
من بجای خود شدم رستی ز ما
او همی‌شد و اژدها اندر عقب 
چون سگ صیاد دانا و محب
چون سگ صیاد جنبان کرده دم 
سنگ را می‌کرد ریگ او زیر سم
سنگ و آهن را بدم در می‌کشید 
خرد می‌خایید آهن را پدید
در هوا می‌کرد خود بالای برج 
که هزیمت می‌شد از وی روم و گرج
کفک می‌انداخت چون اشتر ز کام 
قطره‌ای بر هر که زد می‌شد جذام
ژغژغ دندان او دل می‌شکست 
جان شیران سیه می‌شد ز دست
چون به قوم خود رسید آن مجتبی 
شدق او بگرفت باز او شد عصا
تکیه بر وی کرد و می‌گفت ای عجب 
پیش ما خورشید و پیش خصم شب
ای عجب چون می‌نبیند این سپاه 
عالمی پر آفتاب چاشتگاه
چشم باز و گوش باز و این ذکا 
خیره‌ام در چشم‌بندی خدا
من ازیشان خیره ایشان هم ز من 
از بهاری خار ایشان من سمن
پیششان بردم بسی جام رحیق 
سنگ شد آبش به پیش این فریق
دسته گل بستم و بردم به پیش 
هر گلی چون خار گشت و نوش نیش
آن نصیب جان بی‌خویشان بود 
چونک با خویش‌اند پیدا کی شود
خفتهٔ بیدار باید پیش ما 
تا به بیداری ببیند خوابها
دشمن این خواب خوش شد فکر خلق 
تا نخسپد فکرتش بستست حلق
حیرتی باید که روبد فکر را 
خورده حیرت فکر را و ذکر را
هر که کاملتر بود او در هنر 
او بمعنی پس بصورت پیشتر
راجعون گفت و رجوع این سان بود 
که گله وا گردد و خانه رود
چونک واگردید گله از ورود 
پس فتد آن بز که پیش آهنگ بود
پیش افتد آن بز لنگ پسین 
اضحک الرجعی وجوه العابسین
از گزافه کی شدند این قوم لنگ 
فخر را دادند و بخریدند ننگ
پا شکسته می‌روند این قوم حج 
از حرج راهیست پنهان تا فرج
دل ز دانشها بشستند این فریق 
زانک این دانش نداند آن طریق
دانشی باید که اصلش زان سرست 
زانک هر فرعی به اصلش رهبرست
هر پری بر عرض دریا کی پرد 
تا لدن علم لدنی می‌برد
پس چرا علمی بیاموزی به مرد 
کش بباید سینه را زان پاک کرد
پس مجو پیشی ازین سر لنگ باش 
وقت وا گشتن تو پیش آهنگ باش
آخرون السابقون باش ای ظریف 
بر شجر سابق بود میوهٔ طریف
گرچه میوه آخر آید در وجود 
اولست او زانک او مقصود بود
چون ملایک گوی لا علم لنا 
تا بگیرد دست تو علمتنا
گر درین مکتب ندانی تو هجا 
همچو احمد پری از نور حجی
گر نباشی نامدار اندر بلاد 
گم نه‌ای الله اعلم بالعباد
اندر آن ویران که آن معروف نیست 
از برای حفظ گنجینهٔ زریست
موضع معروف کی بنهند گنج 
زین قبل آمد فرج در زیر رنج
خاطر آرد بس شکال اینجا ولیک 
بسکلد اشکال را استور نیک
هست عشقش آتشی اشکال‌سوز 
هر خیالی را بروبد نور روز
هم از آن سو جو جواب ای مرتضا 
کین سؤال آمد از آن سو مر ترا
گوشهٔ بی گوشهٔ دل شه‌رهیست 
تاب لا شرقی و لا غرب از مهیست
تو ازین سو و از آن سو چون گدا 
ای که معنی چه می‌جویی صدا
هم از آن سو جو که وقت درد تو 
می‌شوی در ذکر یا ربی دوتو
وقت درد و مرگ آن سو می‌نمی 
چونک دردت رفت چونی اعجمی
وقت محنت گشته‌ای الله گو 
چونک محنت رفت گویی راه کو
این از آن آمد که حق را بی گمان 
هر که بشناسد بود دایم بر آن
وانک در عقل و گمان هستش حجاب 
گاه پوشیدست و گه بدریده جیب
عقل جزوی گاه چیره گه نگون 
عقل کلی آمن از ریب المنون
عقل بفروش و هنر حیرت بخر 
رو به خواری نه بخارا ای پسر
ما چه خود را در سخن آغشته‌ایم 
کز حکایت ما حکایت گشته‌ایم
من عدم و افسانه گردم در حنین 
تا تقلب یابم اندر ساجدین
این حکایت نیست پیش مرد کار 
وصف حالست و حضور یار غار
آن اساطیر اولین که گفت عاق 
حرف قرآن را بد آثار نفاق
لامکانی که درو نور خداست 
ماضی و مستقبل و حال از کجاست
ماضی و مستقبلش نسبت به تست 
هر دو یک چیزند پنداری که دوست
یک تنی او را پدر ما را پسر 
بام زیر زید و بر عمرو آن زبر
نسبت زیر و زبر شد زان دو کس 
سقف سوی خویش یک چیزست بس
نیست مثل آن مثالست این سخن 
قاصر از معنی نو حرف کهن
چون لب جو نیست مشکا لب ببند 
بی لب و ساحل بدست این بحر قند

</div>

## English translation
He said, 'The command has come: go; you have respite. I have returned to my own place; you are delivered from us.' He went, and the dragon followed behind, like a skilled, loving hunting dog. Like a hunting dog wagging its tail, it made stone into sand beneath its foot. It drew stone and iron in with its breath; it openly chewed iron into pieces. It raised itself in the air above the tower, so that Romans and Georgians fled in rout from it. It cast foam from its mouth like a camel; whoever was struck by a drop became leprous. The gnashing of its teeth broke hearts; the souls of black lions were lost from their hands. When that chosen one reached his people, he took hold of its jaw, and it again became a staff. He leaned on it and said, 'How strange: before us, sun, and before the enemy, night. How strange that this army does not see a world full of the forenoon sun. Open eye, open ear, and this intelligence: I am bewildered at God's eye-binding. I am bewildered by them, and they by me; from spring they are thorns, and I am jasmine. I brought many cups of pure wine before them; before this group its water became stone. I tied a bouquet and brought it before them; every flower became a thorn, and sweetness a sting. That portion belongs to souls free of self; since they are with self, how can it become manifest? A waking sleeper is needed before us, so that while awake he may see dreams. People's thinking has become the enemy of this sweet sleep; lest his thought fall asleep, it has seized his throat. Bewilderment is needed to sweep thought away; bewilderment has consumed thought and remembrance. Whoever is more complete in spiritual skill is later in meaning though earlier in form. He said, "We are returning," and return is like this: the flock turns back and goes home. When the flock turns back from the watering place, the goat that had led falls behind. The lame goat that was last comes forward; the return makes scowling faces laugh. Did these people become lame at random? They gave away pride and bought disgrace. Broken-footed, these people go on pilgrimage; from hardship there is a hidden road to relief. This group washed their hearts of knowledges, because this knowledge does not know that road. A knowledge is needed whose root is from that side, for every branch leads to its root. How can any feather fly across the breadth of the sea until "from Us" carries it to ladunni knowledge? So why teach a man a knowledge from which the breast must later be cleansed? Therefore do not seek precedence from this side; be lame. At the time of return, be the one who leads. Be "the last are the first," O subtle one; on the tree the fresh fruit is prior. Although the fruit comes last into existence, it is first because it was the intended end. Like the angels, say, "We have no knowledge," so that "You have taught us" may take your hand. If in this school you do not know the alphabet, like Ahmad you will fly by the light of discernment. If you are not renowned in the lands, you are not lost: God knows the servants best. In the ruin that is not famous, there is protection for a treasury of gold. Who would place treasure in a famous place? For this reason relief came beneath suffering. The mind brings many objections here, but a good mount breaks apart the objections. His love is a fire that burns objections; daylight sweeps away every fantasy. Seek the answer from that same side, O approved one, for this question came to you from that side. The cornerless corner of the heart is a royal road; the radiance of "neither eastern nor western" is from a moon. You, from this side and that side, are like a beggar: O you who seek meaning, why do you seek an echo? Seek from that side, for at the time of your pain you bend double in the invocation, "O my Lord." At the time of pain and death you incline toward that side; when your pain is gone, why do you become foreign-tongued? In the time of affliction you become one who says "Allah"; when affliction is gone you say, "Where is the road?" This is because whoever knows the Real without doubt remains constantly in that state. But one whose veil lies in reason and supposition is sometimes covered and sometimes tears his collar. The partial intellect is sometimes victorious and sometimes overthrown; the universal intellect is secure from mortal doubt. Sell intellect and buy the craft of bewilderment; turn toward humility, not Bukhara, my son. Why have we so steeped ourselves in speech that, because of the story, we ourselves have become a story? I become nonexistence and legend in longing, so that I may find transformation among those who prostrate. For the person of spiritual work this is not a story; it is a description of state and the presence of the Companion of the Cave. Those 'tales of the ancients' which the rebel called the words of the Qur'an were marks of hypocrisy. In the placeless realm where the light of God is, where are past, future, and present? Its past and future are relative to you; both are one thing, though you suppose them two. One body is father to him and son to us; the roof is below Zayd and above Amr. The relation of below and above came from those two people; toward itself the roof is only one thing. This speech is not the same as that reality; it is an analogy. The new meaning falls short in old letters. Since there is no bank of the stream, close the water-skin's mouth; without lip or shore, this sea of sugar is in hand.'

دفتر سوم - بخش ۴۳ - مهلت دادن موسی علیه‌السلام فرعون را تا ساحران را جمع کند از مداین / Book Three - Section 43 - Moses, Peace Be Upon Him, Giving Respite to Pharaoh to Gather the Sorcerers from the Cities

In Book 3 of Jalaluddin Rumi's Masnavi, the parable of the thief, the master, and the governor illustrates the profound paradox of worldly domination. The tale describes a thief who successfully overpowers a master to steal his gold. However, his very success and the time spent securing his loot become his undoing, keeping him occupied until the governor arrives to capture him. Rumi uses this narrative to assert that a tyrant's apparent victory is actually a divine snare. When an oppressor violently prevails over others, they are unknowingly drawn deeper into a trap set by God. The spiritual intellect recognizes that such dominating power is inherently corrupt and leads to ultimate ruin. Rumi links this concept to the Islamic historical context of the Treaty of Hudaybiyya, where apparent compromise and restraint were actually hidden victories. Thus, in the spiritual realm, the tyrant is conquered in the exact moment of their triumph, while the restrained and apparently defeated believers achieve ultimate salvation.

The Metaphor of the Thief and the Paradox of the Tyrant's Victory in the Masnavi

In Book 3 of Jalaluddin Rumi's Masnavi, the confrontation between Moses and Pharaoh continues as Pharaoh arrogantly requests a respite to devise further schemes against the prophet. God immediately delivers a revelation to Moses, instructing him to willingly grant Pharaoh a forty-day delay without any fear. Through this divine communication, Rumi underscores the absolute sovereignty of God over worldly plots. God assures Moses that He is ever-vigilant and will actively confound Pharaoh's machinations by inverting their intended outcomes. According to the revelation, whatever Pharaoh attempts to increase, God will diminish; the life-giving water Pharaoh's forces gather will be transformed into destructive fire; their sweet triumphs will turn bitter; and their political alliances will be dismantled. This passage illustrates the profound Sufi teaching that ego-driven human efforts, no matter how vast or cunning, are ultimately powerless against the divine will, which effortlessly turns the tyrant's own tools into instruments of his ruin.

Google

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

گفت با امر حقم اشراک نیست 
گر بریزد خونم امرش باک نیست
راضیم من شاکرم من ای حریف 
این طرف رسوا و پیش حق شریف
پیش خلقان خوار و زار و ریش‌خند 
پیش حق محبوب و مطلوب و پسند
از سخن می‌گویم این ورنه خدا 
از سیه‌رویان کند فردا ترا
عزت آن اوست و آن بندگانش 
ز آدم و ابلیس بر می‌خوان نشانش
شرح حق پایان ندارد همچو حق 
هین دهان بربند و برگردان ورق

</div>

## English translation
He said: “I set no partner beside God’s command; if His command should spill my blood, I have no fear of it. I am content, I am grateful, O opponent: disgraced on this side, yet noble before God. Before created beings, lowly, wretched, and mocked; before God, beloved, sought, and approved. I say this only as speech; otherwise tomorrow God will make you one of the black-faced. Honor is His and belongs to His servants: read its sign from Adam and Iblis. The exposition of God has no end, like God Himself; now close your mouth and turn the page.”

دفتر سوم - بخش ۳۹ - جواب موسی فرعون را در تهدیدی کی می‌کردش / Book Three - Section 39 - Moses's Answer to Pharaoh Regarding the Threat He Was Making

In Book 3 of Jalaluddin Rumi's Masnavi, following Pharaoh's demand for a forty-day respite to assemble his sorcerers, Moses immediately refuses the request, asserting his position as an absolute servant of God's command. Moses explains that he possesses no independent authority to grant delays or calculate the worldly outcomes of their conflict. Unlike Pharaoh, who arrogantly plots for victory from a place of ego, Moses declares that personal triumph or defeat is entirely irrelevant to his spiritual duty. His sole responsibility is to earnestly contend with the tyrant until the divine decree arrives to separate the adversaries. Rumi uses this exchange to underscore the Sufi ideal of perfect submission, illustrating that the true spiritual seeker claims no personal agency or 'part in victory,' acting merely as a devoted, uncalculating instrument of the divine will.

Moses's Refusal of Pharaoh's Respite and the Affirmation of Absolute Servanthood

https://huggingface.co/docs/transformers/model_summary

Huggingface Model Summary

Divine Revelation and the Inversion of Pharaoh's Stratagems in the Masnavi

In Book 3 of Jalaluddin Rumi's Masnavi, the confrontation intensifies as Pharaoh counters Moses by asserting his absolute worldly and bureaucratic dominance. Boasting that the 'register and bureau of rule' are under his command and that he possesses the adulation of the populace, Pharaoh dismisses Moses as a deluded self-admirer. In an attempt to publicly humiliate the prophet and expose what he perceives as ignorance, Pharaoh announces a grand plan to assemble all the sorcerers of the age. Acknowledging the logistical scale of this undertaking, the tyrant arrogantly demands a forty-day respite during the summer month of Tammuz. Rumi uses this exchange to illustrate the hubris of the ego, which mistakenly conflates political power and public consensus with ultimate truth, setting the stage for a dramatic contest between worldly illusion and divine reality.

Pharaoh's Assertion of Worldly Authority and Request for Respite in the Masnavi

## Original content
<div dir="rtl" style="text-align: right; line-height: 2; margin-top: 0.5rem;">

گفت فرعونش ورق درحکم ماست 
دفتر و دیوان حکم این دم مراست
مر مرا بخریده‌اند اهل جهان 
از همه عاقلتری تو ای فلان
موسیا خود را خریدی هین برو 
خویشتن کم بین به خود غره مشو
جمع آرم ساحران دهر را 
تا که جهل تو نمایم شهر را
این نخواهد شد بروزی و دو روز 
مهلتم ده تا چهل روز تموز

</div>

## English translation
Pharaoh said to him: “The leaf/page is under our command; the register and bureau of rule at this moment are mine. The people of the world have bought/accepted me; are you wiser than everyone, O so-and-so? Moses, you have become your own buyer/admirer; go on, away! See yourself as less; do not be deluded by yourself. I will gather the sorcerers of the age, so that I may show the city your ignorance. This will not be done in a day or two; give me respite until forty days of Tammuz.”

دفتر سوم - بخش ۴۰ - پاسخ فرعون موسی را علیه السلام / Book Three - Section 40 - Pharaoh's Answer to Moses, Peace Be Upon Him

In Book Three of Rumi's *Masnavi*, Moses's response to Pharaoh's threats highlights a key spiritual teaching: the distinction between worldly status and divine reality. Moses expresses unconditional surrender to God's command, declaring that even if his blood is shed, he remains content and grateful. He contrasts being despised and ridiculed by creation (*khwar*) with being beloved and honored by God (*sharif*). This concept teaches that true honor (*'izzat*) belongs solely to God and His servants, rendering worldly threats of humiliation and death powerless against those who have achieved spiritual security.

Learn Before

Related

Learn After