Masnavi-Book 1 مثنوی دفتر اول

Masnavi-Book 1 مثنوی دفتر اول

Content

Proem
سرآغاز
How the king fell in love with the sick handmaiden and made plans to restore her health.
عاشق شدن پادشاه بر کنیزک رنجور و تدبیر کردن در صحت او

How it became manifest that the physicians were unable to cure the handmaiden, and how the king turned his face towards God and dreamed of a holy man.
عجز حکیمان از معالجه کنیزک و روی آوردن پادشاه به درگاه اله

Beseeching the Lord, who is our Helper, to help us to observe self-control in all circumstances, and explaining the harmful and pernicious consequences of indiscipline.
از خداوند در خواستن توفیق رعایت ادب در همه حالها

The meeting of the king with the saint whose coming had been shown to him in a dream.
ملاقات پادشاه با آن ولی که در خوابش نمودند

How the king led the physician to the bedside of the sick girl, that he might see her condition.
بردن پادشاه آن طبیب را بر بیمار تا حال او را ببیند

How that saint demanded of the king to be alone for the purpose of discovering her malady.
خلوت طلبیدن آن ولی از پادشاه جهت دریافتن رنج کنیزک‌‌

How the saint, having discovered the (cause of) the illness, laid it before the king
دریافتن آن ولی رنج را و عرض کردن رنج او را پیش پادشاه

How the king sent messengers to Samarcand to fetch the goldsmith
فرستادن پادشاه رسولان به سمرقند به آوردن زرگر

Setting forth how the slaying and poisoning of the goldsmith was (prompted) by Divine suggestion, not by sensual desire and wicked meditation.
بیان آن که کشتن و زهر دادن مرد زرگر به اشارت الهی بود

The story of the greengrocer and the parrot and the parrot’s spilling the oil in the shop
حکایت بقال و طوطی و روغن ریختن طوطی در دکان‌‌

Story of the Jewish king who for bigotry’s sake used to slay the Christians
داستان آن پادشاه جهود که نصرانیان را می‌‌کشت از بهر تعصب
How the vizier instructed the king to plot
آموختن وزیر مکر پادشاه را
How the vizier brought the Christians into doubt and perplexity

تلبیس وزیر با نصارا
How the Christians let themselves be duped by the vizier

قبول کردن نصارا مکر وزیر را
How the Christians followed the vizier

متابعت نصارا وزیر را
Story of the Caliph’s seeing Laylá
قصه‌‌ی دیدن خلیفه لیلی را
Explanation of the envy of the vizier
بیان حسد وزیر
How the sagacious among the Christians perceived the guile of the vizier
فهم کردن حاذقان نصارا مکر وزیر را
How the king sent messages in secret to the vizier.

پیغام شاه پنهان با وزیر
Explanation of the twelve tribes of the Christians

بیان دوازده سبط از نصارا
How the vizier confused the ordinances of the Gospel.

تخلیط وزیر در احکام انجیل
Showing how these differences lie in the form of the doctrine, not in the real nature of the Way

بیان آن که این اختلافات در صورت روش است نه در حقیقت راه
Setting forth how the vizier incurred perdition (by engaging) in this plot.

بیان خسارت وزیر در این مکر
How the vizier started another plan to mislead the (Christian) folk.

مکر دیگر انگیختن وزیر در اضلال قوم
How the vizier refused the request of the disciples.

دفع گفتن وزیر مریدان را
How the disciples repeated their request that he should interrupt his seclusion.

مکرر کردن مریدان که خلوت را بشکن
The refusal of the vizier to interrupt his seclusion

جواب گفتن وزیر که خلوت را نمی‌‌شکنم
How the disciples raised objections against the vizier’s secluding himself

اعتراض مریدان در خلوت وزیر
How the vizier made the disciples lose hope of his abandoning seclusion

نومید کردن وزیر مریدان را از رفض خلوت
How the vizier appointed each one of the amírs separately as his successor

ولی عهد ساختن وزیر هر یک امیر را جدا جدا
How the vizier killed himself in seclusion

کشتن وزیر خویشتن را در خلوت
How the people of Jesus—on him be peace!—asked the amírs, “Which one of you is the successor?”

طلب کردن امت عیسی علیه السلام از امرا که ولی عهد از شما کدام است
How honour was paid to the description of Mustafá (Mohammed), on whom be peace, which was mentioned in the Gospel

تعظیم نعت مصطفی علیه السلام که مذکور بود در انجیل
The story of another Jewish king who endeavoured to destroy the religion of Jesus

حکایت پادشاه جهود دیگر که در هلاک دین عیسی سعی نمود
How the Jewish king made a fire and placed an idol beside it, saying, “Whoever bows down to this idol shall escape the fire”

آتش کردن پادشاه جهود و بت نهادن پهلوی آتش
How a child began to speak amidst the fire and urged the people to throw themselves into the fire

به سخن آمدن طفل در میان آتش
How the mouth remained awry of a man who pronounced the name of Mohammed, on whom be peace, derisively

کج ماندن دهان آن مرد که نام محمد را علیه السلام به تسخر خواند
How the fire reproached the Jewish king

عتاب کردن آتش را آن پادشاه جهود
The story of the wind which destroyed the people of ‘Ád in the time of (the prophet) Húd, on whom be peace

قصه‌‌ی باد که در عهد هود علیه السلام قوم عاد را هلاک کرد
How the Jewish king scoffed and denied and would not accept the counsel of his intimates

طنز و انکار کردن پادشاه جهود و قبول نکردن نصیحت خاصان خویش‌‌
Setting forth how the beasts of chase told the lion to trust in God and cease from exerting himself

بیان توکل و ترک جهد گفتن نخجیران به شیر
How the lion answered the beasts and explained the advantage of exertion

جواب گفتن شیر نخجیران را و فایده‌‌ی جهد گفتن‌‌
How the beasts asserted the superiority of trust in God to exertion and acquisition

ترجیح نهادن نخجیران توکل را بر جهد و اکتساب‌‌
How the lion upheld the superiority of exertion and acquisition to trust in God and resignation

ترجیح نهادن شیر جهد و اکتساب را بر توکل و تسلیم‌‌
How the beasts preferred trust in God to exertion

ترجیح نهادن نخجیران توکل را بر اجتهاد
How the lion pronounced exertion to be superior to trust in God

باز ترجیح‌‌نهادن شیر جهد را بر توکل‌‌
How the beasts once more asserted the superiority of trust in God to exertion

باز ترجیح نهادن نخجیران توکل را بر جهد
How ‘Azrá‘íl (Azrael) looked at a certain man, and how that man fled to the palace of Solomon; and setting forth the superiority of trust in God to exertion and the uselessness of the latter

نگریستن عزراییل بر مردی
How the lion again declared exertion to be superior to trust in God and expounded the advantages of exertion

باز ترجیح‌‌نهادن شیر جهد را بر توکل و فواید جهد را بیان کردن‌‌
How the superiority of exertion to trust in God was established

مقرر شدن ترجیح جهد بر توکل‌‌
How the beasts of chase blamed the hare for his delay in going to the lion

انکار کردن نخجیران بر خرگوش در تاخیر رفتن بر شیر
How the hare answered the beasts

جواب گفتن خرگوش نخجیران را
How the beasts objected to the proposal of the hare

اعتراض نخجیران بر سخن خرگوش‌‌
How the hare again answered the beasts

جواب خرگوش نخجیران را
An account of the knowledge of the hare and an explanation of the excellence and advantages of knowledge

ذکر دانش خرگوش و بیان فضیلت و منافع دانستن‌‌
How the beasts requested the hare to tell the secret of his thought

باز طلبیدن نخجیران از خرگوش سر اندیشه‌‌ی او را
How the hare withheld the secret from them

منع کردن خرگوش راز را از ایشان‌‌
The story of the hare’s stratagem

قصه‌‌ی مکر خرگوش‌‌
The baseness of the foul interpretation given by the fly

زیافت تاویل رکیک مگس‌‌
How the lion roared wrathfully because the hare was late in coming

تولیدن شیر از دیر آمدن خرگوش
Further setting forth the stratagem of the hare

هم در بیان مکر خرگوش‌‌
The hare’s coming to the lion and the lion’s anger with him

رسیدن خرگوش به شیر و خشم شیر بر وی‌‌
The hare’s apology

عذر گفتن خرگوش‌‌
How the lion answered the hare and set off with him
جواب گفتن شیر خرگوش را و روان شدن با او
Story of the hoopoe and Solomon, showing that when the Divine destiny comes to pass, clear eyes are sealed

قصه‌‌ی هدهد و سلیمان
How the crow impugned the claim of the hoopoe

طعنه‌‌ی زاغ در دعوی هدهد
The hoopoe’s answer to the attack of the crow

جواب گفتن هدهد طعنه‌‌ی زاغ را
The story of Adam, on whom be peace, and how the Divine destiny sealed up his sight so that he failed to observe the plain meaning of the prohibition and to refrain from interpreting it.

قصه‌‌ی آدم علیه السلام و بستن قضا نظر او را از مراعات صریح نهی و ترک تاویل‌‌
How the hare drew back from the lion when he approached the well

پای واپس کشیدن خرگوش از شیر چون نزدیک چاه رسید
How the lion asked the reason of the hare’s drawing back

پرسیدن شیر از سبب پای واپس کشیدن خرگوش‌‌
How the lion looked into the well and saw the reflexion of himself and the hare

نظر کردن شیر در چاه و دیدن عکس خود را و آن خرگوش را
How the hare brought to the beasts of chase the news that the lion had fallen into the well

مژده بردن خرگوش سوی نخجیران که شیر در چاه افتاد
How the beasts gathered round the hare and spoke in praise of him

جمع شدن نخجیران گرد خرگوش و ثنا گفتن او را
Advise of Nabbit Nakhjiran: Do Not Be Happy with this
پند دادن خرگوش نخجیران را که بدین شاد مشوید
Commentary on (the Tradition) “We have returned from the lesser Jihád to the greater Jihád”

تفسیر رجعنا من الجهاد الاصغر الی الجهاد الاکبر
How the ambassador of Rúm came to the Commander of the Faithful, ‘Umar, may God be well-pleased with him, and witnessed the gifts of grace with which ‘Umar, may God be well-pleased with him, was endowed

آمدن رسول روم تا امیرالمؤمنین عمر رضی‌الله عنه
How the ambassador of Rúm saluted the Commander of the Faithful, may God be well pleased with him

سلام کردن رسول روم بر عمر
How the ambassador of Rúm questioned the Commander of the Faithful, may God be well-pleased with him

سؤال کردن رسول روم از عمر
How Adam imputed that fault (which he had committed) to himself, saying, “O Lord, we have done wrong,” and how Iblís imputed his own sin to God, saying, “Because Thou hast seduced me”

اضافت کردن آدم آن زلت را به خویشتن که ربنا ظلمنا
Commentary on “And He is with you wheresoever ye be”
تفسیر و هو معکم أين ما کنتم

How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body
سؤال کردن رسول روم از عمر رضی‌الله عنه
On the inner sense of “Let him who desires to sit with God sit with the Súfís”

در معنی آن که من أراد أن یجلس مع الله فلیجلس مع أهل التصوف‌‌
The story of the merchant to whom the captive parrot gave a message for the parrots of India on the occasion of his going (thither) to trade

قصه‌‌ی بازرگان که طوطی محبوس او او را پیغام داد
Description of the wings of the birds that are Divine Intelligences.

صفت اجنحه‌‌ی طیور عقول الهی‌‌
How the merchant saw the parrots of India in the plain and delivered the parrot’s message

دیدن خواجه طوطیان هندوستان را در دشت
Commentary on the saying of Farídu’ddín ‘Attár, -may God sanctify his spirit- “Thou art a sensualist: O heedless one, drink blood (mortify thyself) amidst the dust (of thy bodily existence), For if the spiritualist drink a poison, it will be (to him as) an antidote

تفسیر قول فرید الدین عطار قدس الله روحه
How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”

تعظیم ساحران مر موسی را علیه السلام
How the merchant related to the parrot what he had witnessed on the part of the parrots of India

باز گفتن بازرگان با طوطی آن چه دید از طوطیان هندوستان‌‌
How the parrot heard what those parrots had done, and died in the cage, and how the merchant made lament for her

شنیدن آن طوطی حرکت آن طوطیان و مردن آن طوطی در قفس
Commentary on the saying of the Hakím (Saná’í): “Any thing that causes thee to be left behind on the Way, what matter whether it be infidelity or faith? Any form that causes thee to fall far from the Beloved, what matter whether it be ugly or beautiful?” and (a discourse) on the meaning of the words of the Prophet, on whom be peace: “Verily, Sa‘d is jealous, and I am more jealous than Sa‘d, and Allah is more jealous than I; and because of His jealousy He hath forbidden foul actions both outward and inward.

تفسیر قول حکیم بهرچ از راه و امانی چه کفر آن حرف و چه ایمان بهرچ از دوست دورافتی چه زشت آن نقش و چه زیبا در معنی قوله علیه‌السلام ان سعدا لغیور و انا اغیر من سعد و الله اغیر منی و من غیر ته حرم الفواحش ما ظهر منها و ما بطن
Reverting to the tale of the merchant who went to trade (in India)

رجوع به حکایت خواجه‌‌ی تاجر
How the merchant cast the parrot out of the cage and how the dead parrot flew away

برون انداختن مرد تاجر طوطی را از قفس و پریدن طوطی مرده‌‌
How the parrot bade farewell to the merchant and flew away

وداع کردن طوطی خواجه را و پریدن‌‌
The harmfulness of being honoured by the people and of becoming conspicuous
مضرت تعظیم خلق و انگشت نمای شدن‌‌

Explanation of (the Tradition) “Whatsoever God wills cometh to pass”
تفسیر ما شاء الله کان‌‌
The story of the old harper who in the time of ‘Umar, may God be well-pleased with him, on a day when he was starving played the harp for God’s sake in the graveyard

داستان پیر چنگی در عهد عمر رضی الله
Explanation of the Tradition, “Verily, your Lord hath, during the days of your time, certain breathings: oh, address yourselves to (receive) them”

در بیان حدیث إن لربکم فی أیام دهرکم نفحات ألا فتعرضوا لها
The story of ‘Á’isha, may God be well-pleased with her, how she asked Mustafá (Mohammed), on whom be peace, saying, “It rained to-day: since thou wentest to the graveyard, how is it that thy clothes are not wet?”

قصه‌‌ی سؤال کردن عایشه از مصطفی علیه السلام که امروز باران بارید چون تو سوی گورستان رفتی جامه‌‌های تو چون تر نیست‌‌
Commentary on the verse of Hakím (Saná’í): “In the realm of the soul are skies lording over the sky of this world. In the Way of the spirit there are lowlands and highlands, there are lofty mountains and seas

تفسیر بیت حکیم: “آسمانهاست در ولایت جان کارفرمای آسمان جهان در ره روح پست و بالاهاست کوههای بلند و دریاهاست‌‌”
On the meaning of the Tradition, “Take advantage of the coolness of the spring season, etc”

در معنی این حدیث که اغتنموا برد الربیع الی آخره‌‌
How the Siddíqa (‘Á’isha), may God be well-pleased with her, asked Mustafá (Mohammed), God bless him and give him peace, saying, “What was the inner meaning of to-day’s rain?”

پرسیدن صدیقه (س) از پیامبر (ص) که سر باران امروزینه چه بود
The remainder of the story of the old harper and the explanation of its issue (moral)

بقیه‌‌ی قصه‌‌ی پیر چنگی و بیان مخلص آن‌‌
How the heavenly voice spoke to ‘Umar, may God be well-pleased with him, while he was asleep, saying, “Give a certain sum of gold from the public treasury to the man who is sleeping in the graveyard”
در خواب گفتن هاتف مر عمر را که چندین زر از بیت المال به آن مرده ده که در گورستان خفته است‌‌

How the moaning pillar complained when they made a pulpit for the Prophet, on whom be peace—for the multitude had become great, and said, “We do not see thy blessed face when thou art exhorting us”—and how the Prophet and his Companions heard that complaint, and how Mustafá conversed with the pillar in clear language
نالیدن ستون حنانه چون برای پیغامبر علیه السلام منبر ساختند که جماعت انبوه شد گفتند ما روی مبارک تو را به هنگام وعظ نمی‌‌بینیم و شنیدن رسول و صحابه آن ناله را و سؤال و جواب مصطفی صلی الله علیه و اله و سلم با ستون صریح‌‌
How the Prophet, on whom be peace, manifested a miracle by the speaking of the gravel in the hand of Abú Jahl—God’s curse on him!—and by the gravel’s bearing witness to the truth of Mohammed, on whom be God’s blessing and peace.

اظهار معجزه‌‌ی پیغامبر علیه السلام به سخن آمدن سنگ ریزه در دست ابو جهل و گواهی دادن سنگ ریزه بر حقیقت محمد علیه الصلاة و السلام‌‌
The rest of the story of the minstrel, and how the Commander of the Faithful, ‘Umar, may God be well-pleased with him, conveyed to him the message spoken by the heavenly voice

بقیه‌‌ی قصه‌‌ی مطرب و پیغام رسانیدن عمر به او آن چه هاتف آواز داد
How ‘Umar, may God be well-pleased with him, bade him (the harper) turn his gaze from the stage of weeping, which is (self-) existence, to the stage of absorption (in God)

گردانیدن عمر نظر او را از مقام گریه که هستی است به مقام استغراق که نیستی است‌‌
Commentary on the prayer of the two angels who daily make proclamation in every market, saying, “O God, bestow on every liberal one some boon in exchange! O God, bestow on every parsimonious one some bane (in return)”; and an explanation that the liberal one is he that strives earnestly in the Way of God, not he that squanders his wealth in the way of sensuality

تفسیر دعای آن دو فرشته که هر روز بر سر هر بازاری منادی می‌‌کنند که اللهم أعط کل منفق خلفا اللهم أعط کل ممسک تلفا و بیان کردن که آن منفق مجاهد راه حق است نه مسرف راه هوا
The story of the Caliph who in his time surpassed Hátim of Tayyi in generosity and had no rival

قصه‌‌ی خلیفه که در کرم در زمان خود از حاتم طایی گذشته بود و نظیر خود نداشت
Story of the poor Arab of the desert and his wife’s altercation with him because of (their) penury and poverty

قصه‌‌ی اعرابی درویش و ماجرای زن با او به سبب قلت و درویشی‌‌
How disciples (novices in Súfism) are beguiled in their need by false impostors and imagine them to be Shaykhs and venerable personages and (saints) united (with God), and do not know the difference between fact (naqd) and fiction (naql) and between what is tied on (artificially) and what has grown up (naturally)

مغرور شدن مریدان محتاج به مدعیان مزور و ایشان را شیخ و محتشم و واصل پنداشتن و نقل را از نقد فرق نادانستن و بر بسته را از بر رسته‌‌
Explaining how it may happen, (though) rarely, that a disciple sincerely puts his faith in a false impostor (and believes) that he is a (holy) personage, and by means of this faith attains unto a (spiritual) degree which his Shaykh has never (even) dreamed of, and (then) fire and water do him no hurt, though they hurt his Shaykh; but this occurs very seldom

در بیان آن که نادر افتد که مریدی در مدعی مزور اعتقاد به صدق ببندد که او کسی است و بدین اعتقاد به مقامی برسد که شیخش در خواب ندیده باشد و آب و آتش او را گزند نکند و شیخش را گزند کند و لیکن به نادر نادر
How the Bedouin bade his wife be patient and declared to her the excellence of poverty

صبر فرمودن اعرابی زن خود را و فضیلت صبر و فقر بیان کردن با زن‌‌
How the wife counselled her husband, saying, “Do not use expressions (which are) beyond thy merit and (spiritual) rank—‘why say ye that which ye do not?’—for although these words are true, yet thou hast not attained to the degree of trust in God, and to speak thus above thy station and devotional practice is harmful and ‘exceedingly hateful in the sight of God’”

نصیحت کردن زن مر شوی را که سخن افزون از قدم و از مقام خود مگو لم تقولون ما لا تفعلونکه این سخنها اگر چه راست است این مقام توکل ترا نیست و این سخن گفتن فوق مقام و معامله‌‌ی خود زیان دارد و کبر مقتا عند الله باشد
How the man counselled his wife, saying, “Do not look with contempt on the poor, but regard the work of God as perfect, and do not let thy vain thought and opinion of thine own penury cause thee to sneer at poverty and revile the poor”

نصیحت کردن مرد مر زن را که در فقیران به خواری منگر و در کار حق به گمان کمال نگر و طعنه مزن بر فقر و فقیران به خیال و گمان بی‌‌نوایی خویشتن‌‌
Explaining how every one’s movement (action) proceeds from the place where he is, (so that) he sees every one (else) from the circle of his own self-existence: a blue glass shows the sun as blue, a red glass as red, (but) when the glass escapes from (the sphere of) colour, it becomes white, (and then) it is more truthful than all other glasses and is the Imám (exemplar to them all)

در بیان آن که جنبیدن هر کسی از آن جا که وی است هر کس را از چنبره‌‌ی وجود خود بیند، تابه‌‌ی کبود آفتاب را کبود نماید و سرخ سرخ نماید چون تابه از رنگها بیرون آید سپید شود از همه تابه‌‌های دیگر او راست‌‌گوتر باشد و امام باشد
How the wife paid regard to her husband and begged God to forgive her for what she had said

مراعات کردن زن شوهر را و استغفار کردن از گفته‌‌ی خویش‌‌
Explanation of the Tradition, “Verily, they (women) prevail over the wise man, and the ignorant man prevails over them”

در بیان این خبر که انهن یغلبن العاقل و یغلبهن الجاهل‌‌
How the man yielded to his wife’s request that he should seek the means of livelihood, and regarded her opposition (to him) as a Divine indication. (Verse): To the mind of every knowing man it is a fact that with the revolving object there is one that causes it to revolve

تسلیم کردن مرد خود را به آن چه التماس زن بود از طلب معیشت و آن اعتراض زن را اشارت حق دانستن: بنزد عقل هر داننده‌‌ای هست که با گردنده گرداننده‌‌ای هست‌‌
Explaining that both Moses and Pharaoh are subject to the Divine Will, like poison and antidote and darkness and light, and how Pharaoh conversed in solitude with God, praying that He would not destroy his (good) reputation

در بیان آن که موسی و فرعون هر دو مسخر مشیت‌‌اند چنان که زهر و پادزهر و ظلمات و نور و مناجات کردن فرعون به خلوت تا ناموس نشکند
The reason why the unblest are disappointed of both worlds, (according to the text) “he has lost this life and the life to come”

سبب حرمان اشقیا از دو جهان که خسر الدنیا و الآخرة
How the eyes of (external) sense regarded Sálih and his she-camel as despicable and without a champion; (for) when God is about to destroy an army He makes their adversaries appear despicable and few in their sight, even though the adversary be superior in strength: “and He was making you few in their eyes, that God might bring to pass a thing that was to be done”

حقیر و بی‌‌خصم دیدن دیده‌‌های حس صالح و ناقه‌‌ی صالح را، چون خواهد که حق لشکری را هلاک کند در نظر ایشان حقیر نماید خصمان را و اندک اگر چه غالب باشد آن خصم و يقللکم فی أعينهم ليقضي الله أمرا کان مفعولا
On the meaning of “He let the two seas go to meet one another: between them is a barrier which they do not seek (to cross)”

در معنی آن که مرج البحرين يلتقیان بينهما برزخ لا يبغیان
Concerning the impropriety of the disciple’s (muríd) presuming to do the same things as are done by the saint (walí), inasmuch as sweetmeat does no harm to the physician, but is harmful to the sick, and frost and snow do no harm to the ripe grape, but are injurious to the young fruit; for he (the disciple) is (still) on the way, for he has not (yet) become (the saint to whom are applicable the words in the Qur’án): “That God may forgive thee thy former and latter sins”

در معنی آن که آن چه ولی کند مرید را نشاید گستاخی کردن و همان فعل کردن که حلوا طبیب را زیان ندارد اما بیمار را زیان دارد و سرما و برف انگور را زیان ندارد اما غوره را زیان دارد که در راهست که ليغفر لک الله ما تقدم من ذنبک و ما تأخر
The moral of the altercation of the Arab and his wife

مخلص ماجرای عرب و جفت او
How the Arab set his heart on (complying with) his beloved’s request and swore that in thus submitting (to her) he had no (idea of) trickery and making trial (of her)
دل نهادن عرب بر التماس دل بر خویش و سوگند خوردن که در این تسلیم مرا حیلتی و امتحانی نیست‌‌
How the wife specified to her husband the way to earn daily bread and how he accepted (her proposal)

تعیین کردن زن طریق طلب روزی کدخدای خود را و قبول کردن او
How the Arab carried a jug of rain-water from the midst of the desert as a gift to the Commander of the Faithful at Baghdád, in the belief that in that town also there was a scarcity of water

هدیه بردن عرب سبوی آب باران از میان بادیه سوی بغداد به نزد خلیفه بر پنداشت آن که آن جا هم قحط آب است‌‌
How the Arab’s wife sewed the jug of rain-water in a felt cloth and put a seal on it because of the Arab’s utter conviction (that it was a precious gift for the King(

در نمد دوختن زن عرب سبوی آب باران را و مهر نهادن بر وی از غایت اعتقاد عرب‌‌
Showing that, as the beggar is in love with bounty and in love with the bountiful giver, so the bounty of the bountiful giver is in love with the beggar: if the beggar have the greater patience, the bountiful giver will come to his door; and if the bountiful giver have the greater patience, the beggar will come to his door; but the beggar’s patience is a virtue in the beggar, while the patience of the bountiful giver is in him a defect

در بیان آن که چنان که گدا عاشق کرم است و عاشق کریم، کرم کریم هم عاشق گداست اگر گدا را صبر بیش بود کریم بر در او آید و اگر کریم را صبر بیش بود گدا بر در او آید اما صبر گدا کمال گداست و صبر کریم نقصان اوست‌‌
The difference between one that is poor for (desirous of) God and thirsting for Him and one that is poor of (destitute of) God and thirsting for what is other than He

فرق میان آن که درویش است به خدا و تشنه‌‌ی خدا و میان آن که درویش است از خدا و تشنه‌‌ی غیر است‌‌
How the Caliph’s officers and chamberlains came forward to pay their respects to the Bedouin and to receive his gift

پیش آمدن نقیبان و دربانان خلیفه از بهر اکرام اعرابی و پذیرفتن هدیه‌‌ی او را
Showing that the lover of this world is like the lover of a wall on which the sunbeams strike, who makes no effort and exertion to perceive that the radiance and splendour do not proceed from the wall, but from the orb of the sun in the Fourth Heaven; consequently he sets his whole heart on the wall, and when the sunbeams rejoin the sun (at sunset), he is left for ever in despair: “and a bar is placed between them and that which they desire.”
در بیان آن که عاشق دنیا بر مثال عاشق دیواری است که بر او تاب آفتاب زند و جهد و جهاد نکرد تا فهم کند که آن تاب و رونق از دیوار نیست از قرص آفتاب است در آسمان چهارم لاجرم کلی دل بر دیوار نهاد چون پرتو آفتاب به آفتاب پیوست او محروم ماند ابدا و حیل بينهم و بين ما يشتهون
The Arabic proverb, “If you commit fornication, commit it with a free woman, and if you steal, steal a pearl”
مثل عرب إذا زنیت فازن بالحرة و إذا سرقت فاسرق الدرة
How the Arab delivered the gift, that is, the jug to the Caliph’s servants

سپردن عرب هدیه را یعنی سبو را به غلامان خلیفه‌‌
The story of what passed between the grammarian and the boatman

حکایت ماجرای نحوی و کشتیبان‌‌
How the Caliph accepted the gift and bestowed largesse, notwithstanding that he was entirely without need of the gift (the water) and the jug

قبول کردن خلیفه هدیه را و عطا فرمودن با کمال بی‌‌نیازی از آن هدیه و از آن سبو
Concerning the qualities of the Pír (Spiritual Guide) and (the duty of) obedience to him
در صفت پیر و مطاوعت وی‌‌
How the Prophet, on whom be peace, enjoined ‘Alí—may God make his person honoured—saying, “When every one seeks to draw nigh to God by means of some kind of devotional act, do thou seek the favour of God by associating with His wise and chosen servant, that thou mayst be the first of all to arrive (to gain access to Him).
” وصیت کردن رسول صلی الله علیه و اله و سلم علی را علیه السلام که چون هر کسی به نوع طاعتی تقرب جوید به حق تو تقرب جوی به نصیحت عاقل و بنده‌‌ی خاص تا از همه پیش قدم تر باشی‌‌
How the man of Qazwín was tattooing the figure of a lion in blue on his shoulders, and (then) repenting because of the (pain of the) needle-pricks.
کبودی زدن قزوینی بر شانگاه صورت شیر و پشیمان شدن او به سبب زخم سوزن‌‌
How the wolf and fox went to hunt in attendance on the lion.
رفتن گرگ و روباه در خدمت شیر به شکار
How the lion made trial of the wolf and said, “Come forward, O wolf, and divide the prey amongst us.”
امتحان کردن شیر گرگ را و گفتن که پیش آی ای گرگ بخش کن صیدها را میان ما
The story of the person who knocked at a friend’s door: his friend from within asked who he was: he said, “’Tis I,” and the friend answered, “Since thou art thou, I will not open the door: I know not any friend that is ‘I.’ Begone!”
قصه‌‌ی آن کس که در یاری بکوفت از درون گفت کیست گفت منم، گفت چون تو تویی در نمی‌‌گشایم هیچ کس را از یاران نمی‌‌شناسم که او من باشد
Description of Unification
صفت توحید
How the lion punished the wolf who had shown disrespect in dividing (the prey)
ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود
How Noah, on whom be peace, threatened his people, saying, “Do not struggle with me, for I am (only) a veil: ye are really struggling with God (who is) within this (veil), O God-forsaken men!”
تهدید کردن نوح علیه السلام مر قوم را که با من مپیچید که من رو پوشم در میان پس به حقیقت با خدای می‌‌پیچید ای مخذولان‌‌
How kings seat in front of them the Súfís who know God, in order that their eyes may be illumined by (seeing) them
نشاندن پادشاهان صوفیان عارف را پیش روی خویش تا چشمشان بدیشان روشن شود
How the guest came to Joseph, on whom be peace, and how Joseph demanded of him a gift and present on his return from abroad
آمدن مهمان پیش یوسف علیه السلام و تقاضا کردن یوسف از او تحفه و ارمغان‌‌
How the guest said to Joseph, “I have brought thee the gift of a mirror, so that whenever thou lookest in it thou wilt see thine own fair face and remember me”
گفتن مهمان یوسف علیه السلام را که آینه آوردمت ارمغان تا هر باری که در وی نگری روی خوب خود بینی مرا یاد کنی‌‌
How the writer of the (Qur’ánic) Revelation fell into apostasy because (when) the ray of the Revelation shot upon him, he recited the (revealed) verse before the Prophet, on whom be peace, (had dictated it to him); then he said, “So I too am one upon whom Revelation has descended.”
مرتد شدن کاتب وحی به سبب آن که پرتو وحی بر او زد آن آیت را پیش از پیغامبر صلی الله علیه و اله بخواند گفت پس من هم محل وحیم‌‌
How Bal‘am son of Bá‘úr prayed (to God), saying, “Cause Moses and his people to turn back, without having gained their desire, from this city which they have besieged and how his prayer was granted”
دعا کردن بلعم باعور که موسی و قومش را از این شهر که حصار داده‌‌اند بی‌‌مراد باز گردان‌‌
How Hárút and Márút relied upon their immaculateness and desired to mix with the people of this world and fell into temptation
اعتماد کردن هاروت و ماروت بر عصمت خویش و آمیزی اهل دنیا خواستن و در فتنه افتادن‌‌
The rest of the story of Hárút and Márút, and how an exemplary punishment was inflicted on them, even in this world, in the pit of Babylon
باقی قصه‌‌ی هاروت و ماروت و نکال و عقوبت ایشان هم در دنیا به چاه بابل‌‌
How the deaf man went to visit his sick neighbour
به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش‌‌
The first to bring analogical reasoning to bear against the Revealed Text was Iblís
اول کسی که در مقابله‌‌ی نص قیاس آورد ابلیس بود
Explaining that one must keep one’s own (spiritual) state and (mystical) intoxication hidden from the ignorant
در بیان آن که حال خود و مستی خود پنهان باید داشت از جاهلان‌‌
The story of the contention between the Greeks and the Chinese in the art of painting and picturing
قصه‌‌ی مری کردن رومیان و چینیان در علم نقاشی و صورتگری‌‌
How the Prophet, on whom be peace, asked Zayd, “How art thou to-day and in what state hast thou risen?” and how Zayd answered him, saying, “This morning I am a true believer, O Messenger of Allah”
پرسیدن پیغمبر علیه السلام مر زید را امروز چونی و چون برخاستی و جواب گفتن او که اصبحت مومنا یا رسول الله‌‌
How suspicion was thrown upon Luqmán by the slaves and fellow-servants who said that he had eaten the fresh fruit which they were bringing (to their master(
متهم کردن غلامان و خواجه‌‌تاشان مر لقمان را که آن میوه‌‌های ترونده که می‌‌آوردیم او خورده است‌‌
The remainder of the story of Zayd (and what he said) in answer to the Prophet, on whom be peace
بقیه‌‌ی قصه‌‌ی زید در جواب رسول علیه السلام‌‌
(God said), “I want (what is signified by the words) they believe in the unseen: on that account I have shut the window of the fleeting world
يؤمنون بالغيب می‌‌باید مرا ز آن ببستم روزن فانی سرا
How the Prophet, on whom be peace, said to Zayd, “Do not tell this mystery more plainly than this, and take care to comply (with the religious law”(
گفتن پیغامبر علیه السلام مر زید را که این سر را فاش تر از این مگو و متابعت نگاه دار
The (author’s) return to the story of Zayd
رجوع به حکایت زید
How a conflagration occurred in the city (Medina) in the days of ‘Umar, may God be well-pleased with him
آتش افتادن در شهر به ایام عمر
How an enemy spat in the face of the Prince of the Faithful, ‘Alí, may God honour his person, and how ‘Alí dropped the sword from his hand
خدو انداختن خصم در روی امیر المؤمنین علی علیه السلام و انداختن علی شمشیر را از دست‌‌

How that infidel asked ‘Alí, may God honour his person, saying, “Since thou wert victorious over such a man as I am, how didst thou drop the sword from thy hand?”
سؤال کردن آن کافر از امیر المؤمنین علی علیه السلام که بر چون منی مظفر شدی شمشیر را از دست چون انداختی ‌‌ پس بگفت آن نو مسلمان ولی از سر مستی و لذت با علی‌‌
How the Prince of the Faithful made answer (and explained) what was the reason of his dropping the sword from his hand on that occasion
جواب گفتن امیر المؤمنین که سبب افکندن شمشیر از دست چه بود در آن حالت‌‌
How the Prophet, on whom be peace, said in the ear of the stirrup-holder of the Prince of the Faithful ‘Alí, may God honour his person, “I tell thee, ‘Alí will be slain by thy hand”
گفتن پیغامبر علیه السلام به گوش رکابدار امیر المؤمنین علی علیه السلام که کشتن علی بر دست تو خواهد بودن خبرت کردم‌‌
How Adam, on whom be peace, marvelled at the perdition of the accursed Iblís and showed vanity
تعجب کردن آدم علیه السلام از ضلالت ابلیس لعین و عجب آوردن‌‌
How the stirrup-holder of ‘Alí, may God honour his person, came (to him), saying, “For God’s sake, kill me and deliver me from this doom”
افتادن رکابدار هر باری پیش علی کرم الله وجهه که ای امیر المؤمنین از بهر خدا مرا بکش و از این قضا برهان‌‌
Explaining that the motive of the Prophet, on whom be peace, in seeking to conquer Mecca and other (places) than Mecca was not love of worldly dominion, inasmuch as he has said “This world is a carcase,” but that on the contrary it was by the command (of God)
بیان آن که فتح طلبیدن پیغامبر علیه السلام مکه را و غیر مکه را بجهت دوستی ملک دنیا نبود چون فرموده است که الدنیا جیفه بلکه به امر بود
How the Prince of the Faithful, ‘Ali—may God honour his person! said to his antagonist, ” When thou didst spit in my face, my fleshly self was aroused and I could no longer act with entire sincerity (towards God): that hindered me from slaying thee.”

گفتن امیر المؤمنین علی کرم الله وجهه با قرین خود که چون خدو انداختی در روی من نفس من جنبید و اخلاص عمل نماند، مانع کشتن تو آن شد

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