In Book 1 of the Masnavi, Rumi employs the narrative of a guest presenting a mirror to Joseph as an allegory for the metaphysical relationship between existence and non-existence. The guest's logic—that Joseph's peerless beauty can only be appreciated through a mirror—introduces the concept that 'the mirror of being is non-being' ($$adam$$). Rumi argues that divine attributes are only manifest through their opposites: the tailor's skill requires unshaped timber, and the physician's art requires the sick. Consequently, human deficiency ($$nuqs$$) and 'non-being' serve as the essential mirrors reflecting God's absolute perfection ($$kamāl$$) and generosity. This framework posits that the recognition of one's own flaws is the primary catalyst for spiritual growth. Rumi warns that the 'conceit of perfection' is a spiritual death, as it prevents the soul from seeking the divine completion found only when one empties themselves of ego to become a clear reflector of the Divine.

The Metaphor of Non-Being as the Mirror of Divine Perfection in the Masnavi

In Book Three, Section 176 of the Masnavi, Rumi explains how a single action can be both affirmed and negated depending on the perspective (نسبت) from which it is viewed. Using the Quranic verse 'You did not throw when you threw' (8:17), which refers to the Prophet's action at the Battle of Badr, Rumi illustrates that while the physical exertion belongs to the human being (affirmation), the ultimate power and effectiveness come entirely from God (negation of independent human agency). This principle allows Rumi to resolve apparent contradictions by showing that opposing statements can both be true when applied to different aspects or relations of the same reality.

The Reconciliation of Negation and Affirmation (Ma Ramayta) in the Masnavi

### Poetic Metaphors of Dependency
In Book One, Section 29 of the Masnavi, Rumi employs several famous poetic metaphors to illustrate absolute divine agency and the ontological non-existence of human beings relative to the absolute existence of God (which the deceived disciples mistakenly direct toward the vizier):

* **The Harp (Chang) and the Flute (Nay):** Humans are hollow musical instruments; their sound and lamentation are entirely produced by the touch and breath of the divine musician.
* **The Mountain (Kuh):** Humans are like mountains that merely echo the sound initiated by the caller.
* **The Chessboard (Shatranj):** All human outcomes, wins, and losses are orchestrated by the divine chess master.
* **The Banner Lions (Shir-e 'Alam):** Humans are like lions printed on a banner; they seem to leap and attack, but their movement is entirely driven by the wind.

These metaphors represent the theological concept of predestination (*jabr*) and the mystical state of annihilation...

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## Original content
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جمله گفتند ای وزیر انکار نیست 
گفت ما چون گفتن اغیار نیست
اشک دیده‌ست از فراق تو دوان 
آه آهست از میان جان روان
طفل با دایه نه استیزد ولیک 
گرید او گر چه نه بد داند نه نیک
ما چو چنگیم و تو زخمه می‌زنی 
زاری از ما نه تو زاری می‌کنی
ما چو ناییم و نوا در ما ز تست 
ما چو کوهیم و صدا در ما ز تست
ما چو شطرنجیم اندر برد و مات 
برد و مات ما ز تست ای خوش صفات
ما که باشیم ای تو ما را جان جان 
تا که ما باشیم با تو درمیان
ما عدمهاییم و هستیهای ما 
تو وجود مطلقی فانی‌نما
ما همه شیران ولی شیر علم 
حمله‌شان از باد باشد دم‌بدم
حمله‌شان پیداست و ناپیداست باد 
آنک ناپیداست هرگز گم مباد
باد ما و بود ما از داد تست 
هستی ما جمله از ایجاد تست
لذت هستی نمودی نیست را 
عاشق خود کرده بودی نیست را
لذت انعام خود را وامگیر 
نقل و باده و جام خود را وا مگیر
ور بگیری کیت جست و جو کند 
نقش با نقاش چون نیرو کند
منگر اندر ما مکن در ما نظر 
اندر اکرام و سخای خود نگر
ما نبودیم و تقاضامان نبود 
لطف تو ناگفتهٔ ما می‌شنود
نقش باشد پیش نقاش و قلم 
عاجز و بسته چو کودک در شکم
پیش قدرت خلق جمله بارگه 
عاجزان چون پیش سوزن کارگه
گاه نقشش دیو و گه آدم کند 
گاه نقشش شادی و گه غم کند
دست نه تا دست جنباند به دفع 
نطق نه تا دم زند در ضر و نفع
تو ز قرآن بازخوان تفسیر بیت 
گفت ایزد ما رمیت اذ رمیت
گر بپرانیم تیر آن نه ز ماست 
ما کمان و تیراندازش خداست
این نه جبر این معنی جباریست 
ذکر جباری برای زاریست
زاری ما شد دلیل اضطرار 
خجلت ما شد دلیل اختیار
گر نبودی اختیار این شرم چیست 
وین دریغ و خجلت و آزرم چیست
زجر شاگردان و استادان چراست 
خاطر از تدبیرها گردان چراست
ور تو گویی غافلست از جبر او 
ماه حق پنهان کند در ابر رو
هست این را خوش جواب ار بشنوی 
بگذری از کفر و در دین بگروی
حسرت و زاری گه بیماریست 
وقت بیماری همه بیداریست
آن زمان که می‌شوی بیمار تو 
می‌کنی از جرم استغفار تو
می‌نماید بر تو زشتی گنه 
می‌کنی نیت که باز آیم به ره
عهد و پیمان می‌کنی که بعد ازین 
جز که طاعت نبودم کاری گزین
پس یقین گشت این که بیماری ترا 
می‌ببخشد هوش و بیداری ترا
پس بِدان این اصل را ای اصل‌جو 
هر که را دردست، او بُرده‌ست بو
هر که او بیدارتر پر دردتر 
هر که او آگاه تر رخ زردتر
گر ز جبرش آگهی زاریت کو 
بینش زنجیر جباریت کو
بسته در زنجیر چون شادی کند 
کی اسیر حبس آزادی کند
ور تو می‌بینی که پایت بسته‌اند 
بر تو سرهنگان شه بنشسته‌اند
پس تو سرهنگی مکن با عاجزان 
زانک نبود طبع و خوی عاجز آن
چون تو جبر او نمی‌بینی مگو 
ور همی بینی نشان دید کو
در هر آن کاری که میلستت بدان 
قدرت خود را همی بینی عیان
واندر آن کاری که میلت نیست و خواست 
خویش را جبری کنی کین از خداست
انبیا در کار دنیا جبری‌اند 
کافران در کار عقبی جبری‌اند
انبیا را کار عقبی اختیار 
جاهلان را کار دنیا اختیار
زانک هر مرغی بسوی جنس خویش 
می‌پرد او در پس و جان پیش پیش
کافران چون جنس سجین آمدند 
سجن دنیا را خوش آیین آمدند
انبیا چون جنس علیین بدند 
سوی علیین جان و دل شدند
این سخن پایان ندارد لیک ما 
باز گوییم آن تمام قصه را

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## English translation
All said, “O vizier, there is no denying it; our speech is not like the speech of outsiders. Tears from the eyes run because of separation from you; sigh upon sigh flows from the midst of the soul. A child does not quarrel with its nurse, yet it cries, though it knows neither good nor bad. We are like a harp, and you strike the plectrum; the wailing is not from us: you are making the wailing. We are like the reed, and the melody in us is from you; we are like the mountain, and the echo in us is from you. We are like chessmen in victory and checkmate; our victory and checkmate are from you, O one of fair qualities. Who are we, O soul of our soul, that there should be a ‘we’ between us and you? We are nonexistences, and our existences are you: absolute Being, appearing in perishable form. We are all lions, but lions on a banner; their attack comes from the wind at every moment. Their attack is visible, and the wind is invisible; may that invisible one never be lost. Our wind and our being are from your gift; all our existence is from your bringing-into-being. You showed the pleasure of existence to nonexistence; you had made nonexistence in love with yourself. Do not withdraw the pleasure of your bounty; do not withdraw your sweetmeat and wine and cup. And if you withdraw them, who will seek you? How can the image have strength against the painter? Do not look into us, do not look at us; look at your own honor and generosity. We did not exist, and we had no demand; your grace hears what we have not spoken. The image before the painter and the pen is helpless and bound, like a child in the womb. Before Power, all creatures are helpless, like cloth before the workshop needle. At times He makes its picture a demon, at times a human; at times He makes its picture joy, at times grief. It has no hand to move in defense, no speech to breathe for harm or benefit. From the Qur’an reread the commentary on the verse: God said, ‘You did not throw when you threw.’ If we shoot an arrow, that is not from us; we are the bow, and God is the archer. This is not fatalism; this is the meaning of divine overmastering power. Mentioning that power is for lamentation. Our lamentation became proof of helpless necessity; our shame became proof of choice. If there were no choice, what is this shame? What are this regret, shame, and modesty? Why the chastisement of pupils and teachers? Why does the mind turn through deliberations? If you say that he is unaware of His compulsion, the moon of Truth hides its face in cloud. There is a good answer to this, if you listen: you would pass beyond unbelief and enter faith. Regret and lamentation belong to the time of illness; in the time of illness there is complete wakefulness. When you become ill, you ask forgiveness for sin. The ugliness of sin appears to you; you resolve, ‘I will return to the path.’ You make a pledge and covenant that after this I will choose no work except obedience. So it becomes certain that illness grants you awareness and wakefulness. Know this principle, O seeker of principles: whoever has pain has caught the scent. Whoever is more awake is more full of pain; whoever is more aware is paler of face. If you are aware of His compulsion, where is your lamentation? Where is the vision of the chain of His overmastering power? How can one bound in chains rejoice? When does a prisoner in confinement act freely? If you see that your feet are bound and the king’s officers are set over you, then do not act as an officer over the helpless, for that is not the nature and disposition of the helpless. Since you do not see His compulsion, do not speak of it; and if you do see it, where is the sign of that seeing? In every act toward which you have inclination, you plainly see your own power. But in an act for which you have no inclination or desire, you make yourself a fatalist, saying, ‘This is from God.’ The prophets are compelled in the work of this world; the unbelievers are compelled in the work of the next world. For the prophets, the work of the next world is choice; for the ignorant, the work of this world is choice. For every bird flies toward its own kind: the body behind, the soul ahead and ahead. Since the unbelievers were of the kind of Sijjin, the prison of this world seemed pleasant to them. Since the prophets were of the kind of Illiyyun, their soul and heart turned toward Illiyyun. This speech has no end, but we will return and tell that story in full.”

دفتر اول - بخش ۲۹ - اعتراض مریدان در خلوت وزیر / Book One - Section 29 - The Disciples' Objection in the Vizier's Seclusion

Root URL: https://ganjoor.net/
Source URL: https://ganjoor.net/

This Reference node represents the source used by the Literature-to-1Cademy migration agent.

Ganjoor

## Original content
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مرد گفتش کای امیرالمؤمنین 
جان ز بالا چون در آمد در زمین
مرغ بی‌اندازه چون شد در قفس 
گفت حق بر جان فسون خواند و قصص
بر عدمها کان ندارد چشم و گوش 
چون فسون خواند همی آید به جوش
از فسون او عدمها زود زود 
خوش معلق می‌زند سوی وجود
باز بر موجود افسونی چو خواند 
زو دو اسپه در عدم موجود راند
گفت در گوش گل و خندانش کرد 
گفت با سنگ و عقیق کانش کرد
گفت با جسم آیتی تا جان شد او 
گفت با خورشید تا رخشان شد او
باز در گوشش دمد نکتهٔ مخوف 
در رخ خورشید افتد صد کسوف
تا به گوش ابر آن گویا چه خواند 
کو چو مشک از دیدهٔ خود اشک راند
تا به گوش خاک حق چه خوانده است 
کو مراقب گشت و خامش مانده است
در تردد هر که او آشفته است 
حق به گوش او معما گفته است
تا کند محبوسش اندر دو گمان 
آن کنم آن گفت یا خود ضد آن
هم ز حق ترجیح یابد یک طرف 
زان دو یک را برگزیند زان کنف
گر نخواهی در تردد هوش جان 
کم فشار این پنبه اندر گوش جان
تا کنی فهم آن معماهاش را 
تا کنی ادراک رمز و فاش را
پس محل وحی گردد گوش جان 
وحی چه بود گفتنی از حس نهان
گوش جان و چشم جان جز این حس است 
گوش عقل و گوش ظن زین مفلس است
لفظ جبرم عشق را بی‌صبر کرد 
وانک عاشق نیست حبس جبر کرد
این معیت با حقست و جبر نیست 
این تجلی مه است این ابر نیست
ور بود این جبر جبر عامه نیست 
جبر آن امارهٔ خودکامه نیست
جبر را ایشان شناسند ای پسر 
که خدا بگشادشان در دل بصر
غیب و آینده بریشان گشت فاش 
ذکر ماضی پیش ایشان گشت لاش
اختیار و جبر ایشان دیگرست 
قطره‌ها اندر صدفها گوهرست
هست بیرون قطرهٔ خرد و بزرگ 
در صدف آن در خردست و سترگ
طبع ناف آهوست آن قوم را 
از برون خون و درونشان مشکها
تو مگو کین مایه بیرون خون بود 
چون رود در ناف مشکی چون شود
تو مگو کین مس برون بد محتقر 
در دل اکسیر چون گیرد گهر
اختیار و جبر در تو بد خیال 
چون دریشان رفت شد نور جلال
نان چو در سفره‌ست باشد آن جماد 
در تن مردم شود او روح شاد
در دل سفره نگردد مستحیل 
مستحیلش جان کند از سلسبیل
قوت جانست این ای راست‌خوان 
تا چه باشد قوت آن جان جان
گوشت پارهٔ آدمی با عقل و جان 
می‌شکافد کوه را با بحر و کان
زور جان کوه کن شق حجر 
زور جان جان در انشق القمر
گر گشاید دل سر انبان راز 
جان به سوی عرش سازد ترک‌تاز

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## English translation
The man said to him, “O Commander of the Faithful, how did the soul come down from above into the earth? How did the immeasurable bird enter the cage?” He said: God recited spells and tales over the soul. Over nonexistences, which have neither eye nor ear, when He recites a spell, they begin to seethe. By His spell, nonexistences quickly, quickly leap joyfully, suspended, toward existence. Again, when He recites a spell over an existent thing, He drives that existent thing two-horsed into nonexistence. He spoke into the rose's ear and made it laugh; He spoke to the stone and made it an agate of the mine. He spoke a sign to the body until it became soul; He spoke to the sun until it became radiant. Again He breathes a fearsome subtle point into its ear, and a hundred eclipses fall upon the sun's face. What did that Speaker recite into the cloud's ear, that it shed tears from its own eye like musk? What has God recited into the earth's ear, that it became watchful and remained silent? Whoever is agitated in hesitation has had an enigma spoken by God into his ear, to imprison him between two thoughts: shall I do what He said, or rather the opposite? From God, too, one side receives preponderance; from those two he chooses one from that side. If you do not want the awareness of the soul to remain in hesitation, press less of this cotton into the soul's ear, so that you may understand His enigmas, so that you may perceive both the symbolic and the explicit. Then the soul's ear becomes the place of revelation. What is revelation? Speech hidden from sense. The soul's ear and the soul's eye are other than this sense; the ear of reason and the ear of conjecture are bankrupt of this. The word compulsion made Love impatient; and the one who is not a lover was imprisoned by compulsion. This is being-with God, not compulsion; this is the moon's manifestation, not cloud. And if this is compulsion, it is not the common compulsion; it is not the compulsion of that self-commanding, willful soul. Those know compulsion, O son, for whom God has opened sight in the heart. The unseen and the future became manifest to them; mention of the past became worthless before them. Their choice and compulsion are something else: drops inside shells are pearls. Outside, the drop is small or large; inside the shell, that pearl is small and great. The nature of that people is the musk-deer's navel: outwardly blood, inwardly musk. Do not say, “This substance outside was blood; when it goes into the musk-pod, how does it become musk?” Do not say, “This copper outside was contemptible; when it enters the heart of the elixir, how does it become precious?” Choice and compulsion in you were bad imaginings; when they entered those people, they became the light of majesty. Bread, when it is on the tablecloth, is inanimate; in the human body it becomes joyful spirit. It is not transformed in the heart of the tablecloth; the soul transforms it from Salsabil. This is the soul's nourishment, O truthful reciter; what then must be the nourishment of the Soul of souls? A piece of human flesh, with intellect and soul, splits mountain, sea, and mine. The power of the soul is mountain-cutting and rock-splitting; the power of the Soul of souls is in the splitting of the moon. If the heart opens the mouth of the sack of secrets, the soul will make a cavalry charge toward the Throne.

دفتر اول - بخش ۷۹ - سوال کردن رسول روم از امیرالمؤمنین عمر رضی‌الله عنه / Book One - Section 79 - The Roman Envoy Asking the Commander of the Faithful, Umar, May God be Pleased with Him

## Original content
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آن وزیر از اندرون آواز داد 
کای مریدان از من این معلوم باد
که مرا عیسی چنین پیغام کرد 
کز همه یاران و خویشان باش فرد
روی در دیوار کن تنها نشین 
وز وجود خویش هم خلوت گزین
بعد ازین دستوریِ گفتار نیست 
بعد ازین با گفت و گویم کار نیست
الوداع ای دوستان من مرده‌ام 
رخت بر چارم فلک‌بر برده‌ام
تا به زیر چرخ ناری چون حطب 
من نسوزم در عنا و در عطب
پهلوی عیسی نشینم بعد ازین 
بر فراز آسمان چارمین

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## English translation
That vizier called out from within:
'O disciples, let this be known from me:
Jesus delivered such a message to me:
"Be alone, away from all companions and kin.
Turn your face to the wall; sit alone,
and choose seclusion even from your own existence.
After this there is no permission to speak;
after this I have no business with speech and conversation.
Farewell, my friends; I am dead.
I have carried my baggage up to the fourth heaven,
so that below the fiery sphere, like firewood,
I will not burn in suffering and ruin.
From now on I will sit beside Jesus,
above the fourth heaven."'

دفتر اول - بخش ۳۰ - نومید کردن وزیر مریدان را از رفض خلوت / Book One - Section 30 - The Vizier Making the Disciples Despair of His Abandoning the Seclusion

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Poetic Metaphors of Dependency

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