Read› Daftar 1› Section 10 ← previous · next →

بخش ۱۰ - بیان آنک کشتن و زهر دادن مرد زرگر به اشارت الهی بود نه به هوای نفس و تأمّل فاسد

Explaining that the killing and poisoning of the goldsmith was by divine اشاره, not by carnal desire or corrupt deliberation

  1. M1:223 کُشتن آن مرد بَر دست حکیمنه پی اومید بود و نه ز بیم The sage’s hand in bringing forth that deathwas not for hope of gain, nor out of fear.The physician killed the goldsmith not for personal reasons like ambition or cowardice, but for a purpose beyond himself.
  2. M1:224 او نکُشتش از برای طبع شاهتا نیامد امر و الهامِ اِله He did not kill him for the king's desire,until God's command and inspiration came.The divinely-guided physician did not poison the goldsmith merely to satisfy the king's passion, but waited until he received a direct command and inspiration from God.
  3. M1:225 آن پسر را کِش خضر بُبرید حلقسِرِّ آن را در نیابد عام خَلق That boy whose throat Khidr went and cut—its secret the common folk cannot grasp.Referring to the Quranic story of Khidr and Moses, this verse states that actions originating from divine command transcend the superficial understanding and judgment of ordinary people. ❋
  4. M1:226 آنک از حق یابد او وَحی و جوابهرچه فرماید بود عین صواب One who receives from Truth both revelation and reply,Whatever he commands is righteousness itself.The words and commands of someone who receives direct inspiration and revelation from God are entirely true and without error. ❋
  5. M1:227 آنک جان بخشد اگر بکشد رواستنایبَست و دستِ او دستِ خداست He who bestows the soul, if he takes it, it is right;He is a vicegerent, and his hand is the hand of God.One who acts under a divine command is justified in actions that seem wrong to us, because as God's representative, their will is aligned with His. ❋
  6. M1:228 همچو اسماعیل پیشش سَر بنهشاد و خندان پیش تیغش جان بده Like Isma'il, lay your head before Him,and joyful, laughing, give your soul to His blade.This verse calls for absolute and unconditional surrender to the divine command, using the story of Isma'il's sacrifice as the model for joyfully and willingly offering one's life to God's will. ❋
  7. M1:229 تا بماند جانت خندان تا ابدهمچو جانِ پاکِ احمد با احد So that your soul may remain laughing, forever,like the pure soul of Ahmad in union with the One.This couplet promises everlasting joy for the soul that fully submits to the divine will, comparing this state to the perpetual, pure union of Prophet Muhammad's soul with God's singular essence. ❋
  8. M1:230 عاشقان آنگه شراب جان کشندکه به دست خویش خوبانشان کُشند Lovers drink the wine of the soul,When their Beloveds slay them with their own hand.This couplet signifies that absolute surrender and ultimate sacrifice in the path of the Divine Beloved lead to the attainment of eternal life and true joy. ❋
  9. M1:231 شاه آن خون از پی شهوت نکردتو رها کن بدگمانی و نبرد The King did not shed that blood out of lust;so you, abandon your suspicion and your strife.This couplet asserts that actions commanded by God are not driven by selfish desires, so you should accept them with good faith instead of judging them with suspicion or fighting against them. ❋
  10. M1:232 تو گمان بُردی که کرد آلودگیدر صَفا غِش کی هِلد پالودگی You thought the act was one of contamination,in purity, how can refinement allow adulteration?An act originating from a source of absolute purity cannot be defiled; the perception of defilement is a human misjudgment, not an inherent flaw in the divine act itself. ❋
  11. M1:233 بهر آنست این ریاضت وین جَفاتا بر آرد کوره از نقره جُفا This spiritual trial, this suffering, is for this reason:That the furnace may cast the dross out from the silver.Spiritual austerities and hardships exist to purge impurities from the human essence, just as a furnace refines metal by removing its dross. ❋
  12. M1:234 بهر آنست امتحانِ نیک و بَدتا بجوشد بر سر آرد زر زَبَد The trial of good and bad is for this very reason:That gold may boil and bring its dross to the surface.Life's trials and hardships exist to separate the impurities within a person from their true, pure essence, just as a furnace purifies gold by bringing its dross to the top. ❋
  13. M1:235 گر نبودی کارش الهامِ اِلهاو سگی بودی دراننده نه شاه Were his deed not the inspiration of God,He would be a tearing dog, not a king.This couplet explains that the actions of mystics, which can seem harsh, are acts of wisdom and mercy if divinely inspired; otherwise, they would be mere cruelty. ❋
  14. M1:236 پاک بود از شهوت و حرص و هوانیک کرد او لیک نیکِ بَد‌نما He was pure of lust, of greed, and of desire;He did good, but a good that appeared dire.The king's action in poisoning the goldsmith was pure, free from personal lust or greed; he did a good thing, but it was a good that had the outward appearance of evil. ❋
  15. M1:237 گر خَضِر در بحر کشتی را شکستصد درستی در شکست خضر هست If Khidr shattered the boat upon the sea,A hundred rightness's are in Khidr's shattering.An act that appears destructive on the surface can, in its hidden reality, be full of profound wisdom and righteousness. ❋
  16. M1:238 وَهم موسی با همه نور و هنرشد از آن محجوبْ تو بی پر مپر Moses's thought, with all its light and art,Was veiled from that—so you, wingless, don't fly.Even a great prophet like Moses could not grasp the hidden wisdom in certain divine acts, so you, who lack his spiritual insight, must not rush to judgment. ❋
  17. M1:239 آن گُل سُرخست تو خونش مخوانمستِ عقلست او تو مجنونش مخوان That is a red rose; do not call it blood.He is drunk with Intellect; do not call him mad.Do not judge profound spiritual realities by their outward appearance; what seems like destructive bloodshed can be a thing of beauty, and what looks like madness can be an intoxication with a higher wisdom. ❋
  18. M1:240 گر بدی خون مسلمان کامِ اوکافرم گر بُردَمی من نام او If a Muslim’s blood had been his true desire,I would be an infidel to even speak his name.This verse is an oath asserting that one must never praise the wicked. Rumi states that if the divine physician from the story had acted out of malice, he would refuse to even mention him. ❋
  19. M1:241 می‌بلرزد عرش از مدح شَقیبدگمان گردد ز مدحش مُتَّقی The Throne itself quakes when the wicked are praised;The God-fearing man grows suspicious from such praise.This verse warns that undeservedly praising a corrupt person shakes the divine order and causes the truly pious to doubt the very foundations of virtue. ❋
  20. M1:242 شاه بود و شاهِ بس آگاه بودخاص بود و خاصهٔ الله بود He was a sovereign, a sovereign profoundly aware;He was elect, one especially favored by God.This couplet portrays the divine physician as a man of deep insight and a favorite of God, whose actions stem from divine wisdom, not human desire. ❋
  21. M1:243 آن کسی را کش چنین شاهی کُشدسوی بخت و بهترین جاهی کَشد The one whom such a King does slay,He draws to fortune and the highest place.When God, the true King, inflicts suffering or takes a life, this act, which appears destructive, is in reality a benevolent one that pulls the soul toward ultimate happiness and the most exalted spiritual station. ❋
  22. M1:244 گر ندیدی سود او در قهرِ اوکی شدی آن لطف مُطلق قهرجو Had He not seen his gain within His wrath,How could that Absolute Grace have sought a wrathful path?God, who is Absolute Grace, never acts out of wrath without a profound, underlying benefit for the person involved, even if our limited understanding cannot perceive it. ❋
  23. M1:245 بچّه می‌لرزد از آن نیشِ حَجاممادر مشفق در آن دم شادکام The child is trembling from the cupper's sting,while the loving mother, in that moment, is joyful and glad.This verse illustrates how an act that appears painful and cruel from a limited perspective (the child's) is actually a source of joy for a wiser, more loving observer (the mother) who understands its ultimate benefit. ❋
  24. M1:246 نیم جان بستاند و صد جان دهدآنچ در وهمت نیاید آن دهد He takes a half-life, and gives a hundred lives;He gives that which could never enter your imagination.In the process of spiritual purification, God takes away what appears to be a loss, but in return grants blessings that are infinitely more valuable and far beyond human comprehension. ❋
  25. M1:247 تو قیاس از خویش می‌گیری ولیکدور دور افتاده‌ای بنگر تو نیک You take your own self as the measure, butYou have fallen far, so far away; look well.This verse warns against judging divine actions by your own limited, self-centered human standards, as such comparisons lead you far astray from the true wisdom behind God's deeds. ❋
Summary & message Deep commentary