Masnavi-Book 3 مثنوی دفتر سوم

Masnavi-Book 3 مثنوی دفتر سوم


Story of those who ate the young elephant from greed and because they neglected the advice of the sincere counsellor.
قصه‌ی خورندگان پیل‌بچه از حرص و ترک نصیحت ناصح
The remainder of the Story of those who molested the young elephants.

بقیه‌ی قصه‌ی متعرضان پیل‌بچگان
Returning to the Story of the elephant.

بازگشتن به حکایت پیل
Explaining that in the sight of the Beloved a fault committed by lovers is better than the correctness of strangers.

بیان آنک خطای محبان بهترست از صواب بیگانگان بر محبوب
How God most High commanded Moses, on whom be peace, saying, “Call unto Me with a mouth with which thou hast not sinned.”

امر حق به موسی علیه السلام که مرا به دهانی خوان کی بدان دهان گناه نکرده‌ای
Showing that the supplicant’s invocation of God is essentially the same thing as God’s response to him.

بیان آنک الله گفتن نیازمند عین لبیک گفتن حق است
How the countryman deceived the townsman and invited him with humble entreaties and great importunity.

فریفتن روستایی شهری را و بدعوت خواندن بلابه و الحاح بسیار
Story of the people of Sabá and how prosperity made them forward

قصه‌ی اهل سبا و طاغی کردن نعمت ایشان را و در رسیدن شومی طغیان و کفران در ایشان و بیان فضیلت شکر و وفا
How the smitten would assemble every morning at the door of the (monastic) cell of Jesus, on whom be peace, craving to be healed through his prayer.
جمع آمدن اهل آفت هر صباحی بر در صومعه‌ی عیسی علیه السلام جهت طلب شفا به دعای او
The remainder of the Story of the people of Saba.

باقی قصه‌ی اهل سبا
The rest of the Story of the Khwaja’s going to the village on the invitation of the countryman.

بقیه‌ی داستان رفتن خواجه به دعوت روستایی سوی ده
How the falcon invited the ducks to come from the water to the plain.

دعوت باز بطان را از آب به صحرا
The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor.

قصه‌ی اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند
The Khwaja’s departure to the country.

روان شدن خواجه به سوی ده

How the Khwaja and his family went to the country.
رفتن خواجه و قومش به سوی ده
How Majnún petted the dog that lived in Layla’s abode.

نواختن مجنون آن سگ را کی مقیم کوی لیلی بود
How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them:

رسیدن خواجه و قومش به ده و نادیده و ناشناخته آوردن روستایی ایشان را
How the jackal fell into the dyeing-vat and was dyed with many colours and pretended amongst the jackals that he was a peacock.

افتادن شغال در خم رنگ و رنگین شدن و دعوی طاوسی کردن میان شغالان
How a braggart greased his lips and moustache every morning with the skin of a fat sheep’s tail and came amongst his companions, saying, “I have eaten such and such (viands).”

چرب کردن مرد لافی لب و سبلت خود را هر بامداد به پوست دنبه و بیرون آمدن میان حریفان کی من چنین خورده‌ام و چنان
How Bal‘am the son of Bá‘úr was (felt himself) secure, because the Lord had made (many) tests (of him) and he had come through them honourably.

آمن بودن بلعم باعور کی امتحانها کرد حضرت او را و از آنها روی سپید آمده بود
How the jackal which had fallen into the dyer’s vat pretended to be a peacock.

دعوی طاوسی کردن آن شغال کی در خم صباغ افتاده بود
Comparison of Pharaoh and his pretence of divinity to the jackal which pretended to be a peacock.

تشبیه فرعون و دعوی الوهیت او بدان شغال کی دعوی طاوسی می‌کرد
Explanation of (the text), And thou wilt surely know them in the perversion of their speech.

تفسیر ولتعرفنهم فی لحن القول
The Story of Hárút and Márút and their boldness in encountering the probations of God most High.

قصه‌ی هاروت و ماروت و دلیری ایشان بر امتحانات حق تعالی
The Story of Pharaoh’s dream of the coming of Moses, on whom be peace, and how he took thought to relieve himself (of the threatened danger).

قصه‌ی خواب دیدن فرعون آمدن موسی را علیه السلام و تدارک اندیشیدن
How they summoned the Israelites to the maydán, as a device to prevent the begetting of Moses, on whom be peace.

به میدان خواندن بنی اسرائیل برای حیله‌ی ولادت موسی علیه السلام
How Pharaoh returned from the maydán to the city, glad at having parted the Israelites from their wives on the night of the conception (of Moses).

بازگشتن فرعون از میدان به شهر شاد بتفریق بنی اسرائیل از زنانشان در شب حمل
How ‘Imrán lay with the mother of Moses and how the mother of Moses, on him be peace, became pregnant

جمع آمدن عمران به مادر موسی و حامله شدن مادر موسی علیه‌السلام
How after having lain with her ‘Imrán charged his wife to pretend that she had not visited him.

وصیت کردن عمران جفت خود را بعد از مجامعت کی مرا ندیده باشی
How Pharaoh was frightened by the noise.

ترسیدن فرعون از آن بانگ
The appearance of the star of Moses, on whom be peace, in the sky and the outcry of the astrologers in the maydán.

پیدا شدن استاره‌ی موسی علیه السلام بر آسمان و غریو منجمان در میدان
How Pharaoh summoned the women who had new-born children to the maydán, (doing this) also for the sake of his plot (against Moses).

خواندن فرعون زنان نوزاده را سوی میدان هم جهت مکر

How Moses was born and how the officers came to ‘Imrán’s house and how it was divinely revealed to the mother of Moses that she should cast Moses into the fire.
بوجود آمدن موسی و آمدن عوانان به خانه‌ی عمران و وحی آمدن به مادر موسی کی موسی را در آتش انداز
How it was divinely revealed to the mother of Moses that she should throw Moses into the water.
وحی آمدن به مادر موسی کی موسی را در آب افکن
Story of the snake-catcher who thought the frozen serpent was dead and wound it in ropes and brought it to Baghdád.

حکایت مارگیر کی اژدهای فسرده را مرده پنداشت در ریسمانهاش پیچید و آورد به بغداد
How Pharaoh threatened Moses, on whom be peace.

تهدید کردن فرعون موسی را علیه السلام
The answer of Moses to Pharaoh concerning the threats which he made against him.

جواب موسی فرعون را در تهدیدی کی می‌کردش
The reply of Pharaoh to Moses, on whom be peace.

پاسخ فرعون موسی را علیه السلام
The answer of Moses, on whom be peace, to Pharaoh.

جواب موسی فرعون را
The reply of Pharaoh to Moses, and the coming of a Divine revelation to Moses, on whom be peace.

جواب فرعون موسی را و وحی آمدن موسی را علیه‌السلام
How Moses, on whom be peace, gave Pharaoh a respite, that he might assemble the magicians from the cities.

مهلت دادن موسی علیه‌السلام فرعون را تا ساحران را جمع کند از مداین
How Pharaoh sent (messengers) to the cities in search of the magicians.

فرستادن فرعون به مداین در طلب ساحران
How those two magicians summoned their father from the grave and questioned their father’s spirit concerning the real nature of Moses, on whom be peace.

خواندن آن دو ساحر پدر را از گور و پرسیدن از روان پدر حقیقت موسی علیه السلام
How the dead magician answered his sons.

جواب گفتن ساحر مرده با فرزندان خود
Comparison of the sublime Qur’án to the rod of Moses, and the death of Mustafá (Mohammed), on whom be peace, to the sleep of Moses, and those who seek to alter the Qur’án to the two young magicians who attempted to carry off the rod of Moses when they found him asleep.
تشبیه کردن قرآن مجید را به عصای موسی و وفات مصطفی را علیه السلام نمودن بخواب موسی و قاصدان تغییر قرآن را با آن دو ساحر بچه کی قصد بردن عصا کردند چو موسی را خفته یافتند
How the magicians from the cities assembled before Pharaoh and received robes of honour and laid their hands upon their breasts, (pledging themselves) to subdue his enemy (Moses), and saying, “Write this down against us.”

جمع آمدن ساحران از مداین پیش فرعون و تشریفها یافتن و دست بر سینه زدن در قهر خصم او کی این بر ما نویس
The disagreement as to the description and shape of the elephant.

اختلاف کردن در چگونگی و شکل پیل
Reconciliation of these two Traditions: “To be satisfied with infidelity is an act of infidelity,” and “If any one is not satisfied with My ordainment, let him seek a lord other than Me.”

توفیق میان این دو حدیث کی الرضا بالکفر کفر و حدیث دیگر من لم یرض بقضایی فلیطلب ربا سوای
A parable illustrating the fact that (mystical) bewilderment prevents investigation and consideration.

مثل در بیان آنک حیرت مانع بحث و فکرتست

Story of a lover’s being engrossed in reading and perusing a love-letter in the presence of his beloved, and how the beloved was displeased thereat. It is shameful to seek the proof in the presence of that which is proved, and blameworthy to occupy one’s self with knowledge after having attained to that which is known.

داستان مشغول شدن عاشقی به عشق‌نامه خواندن و مطالعه کردن عشق‌نامه درحضور معشوق خویش و معشوق آن را ناپسند داشتن کی طلب الدلیل عند حضور المدلول قبیح والاشتغال بالعلم بعد الوصول الی المعلوم مذموم
Story of the person who in the time of David, on whom be peace, used to pray night and day, crying, “Give me a lawful livelihood without trouble (on my part).”

حکایت آن شخص کی در عهد داود شب و روز دعا می‌کرد کی مرا روزی حلال ده بی رنج
How a cow ran into the house of him that was praying importunately. The Prophet, may God bless him and grant him peace, has said, “God loves them that are importunate in prayer,” because the actual asking (of anything) from God most High and the importunity (itself) is better for the petitioner than the thing which he is asking of Him.

دویدن گاو در خانه‌ی آن دعا کننده بالحاح قال النبی صلی الله علیه وسلم ان الله یحب الملحین فی الدعا زیرا عین خواست از حق تعالی و الحاح خواهنده را به است از آنچ می‌خواهد آن را ازو
The Poet’s excusing himself and asking help.

عذر گفتن نظم کننده و مدد خواستن

Explaining that Knowledge has two wings, and Opinion (only) one: “Opinion is defective and curtailed in flight”; and a comparison illustrating opinion and certainty in knowledge.
بیان آنک علم را دو پرست و گمان را یک پرست ناقص آمد ظن به پرواز ابترست مثال ظن و یقین در علم
Parable of a man’s being made (spiritually) ill by vain conceit of the veneration in which he is held by the people and of the supplication addressed to him by those seeking his favour; and the (following) story of the Teacher.
مثال رنجور شدن آدمی بوهم تعظیم خلق و رغبت مشتریان بوی و حکایت معلم
People’s intellects differ in their original nature, (though) according to the Mu‘tazilites they are (originally) equal and the difference in intellects arises from the acquisition of knowledge.

عقول خلق متفاوتست در اصل فطرت و نزد معتزله متساویست تفاوت عقول از تحصیل علم است
How the boys made the teacher imagine (that he was ill)

. در وهم افکندن کودکان اوستاد را
How Pharaoh was made (spiritually) ill by vain imagination arising from the people’s reverence (for him)

. بیمار شدن فرعون هم به وهم از تعظیم خلقان
How the teacher was made ill by imagination.

رنجور شدن اوستاد به وهم
How the master went to bed and moaned, imagining himself to be ill.

در جامه‌ی خواب افتادن استاد و نالیدن او از وهم رنجوری
How for the second time the boys made the master imagine (that he was ill), saying that their recitation of the Qur’án would increase his headache.

دوم بار وهم افکندن کودکان استاد را کی او را از قرآن خواندن ما درد سر افزاید
How the boys escaped from school by this trick.

خلاص یافتن کودکان از مکتب بدین مکر
How the mothers of the boys went to visit the sick master.

رفتن مادران کودکان به عیادت اوستاد
Explaining that the body is as a garment to the spirit, and that this (bodily) hand is the sleeve of the spirit’s hand, and that this (bodily) foot is the shoe of the spirit’s foot.

در بیان آنک تن روح را چون لباسی است و این دست آستین دست روحست واین پای موزه‌ی پای روحست
Story of the dervish who had secluded himself in the mountains, with an account of the sweetness of severance (from the world) and seclusion and of entering upon this path, for (God hath said), “I am the companion of them that commemorate Me and the friend of them that take Me as their friend. If thou art with all, thou art without all when thou art without Me; And if thou art without all, thou art with all when thou art with Me.”

حکایت آن درویش کی در کوه خلوت کرده بود و بیان حلاوت انقطاع و خلوت و داخل شدن درین منقبت کی انا جلیس من ذکرنی و انیس من استانس بی گر با همه‌ای چو بی منی بی همه‌ای ور بی همه‌ای چو با منی با همه‌ای
How a goldsmith discerned the end of the affair and spoke in accordance with the end to one who wished to borrow his scales.

دیدن زرگر عاقبت کار را و سخن بر وفق عاقبت گفتن با مستعیر ترازو
The rest of the Story of the ascetic of the mountain who had made a vow that he would not pluck any mountain fruit from the trees or shake the trees or tell any one to shake them, either plainly or in veiled terms, and that he would only eat what the wind might cause to fall from the trees.

بقیه‌ی قصه‌ی آن زاهد کوهی کی نذر کرده بود کی میوه‌ی کوهی از درخت باز نکنم و درخت نفشانم و کسی را نگویم صریح و کنایت کی بیفشان آن خورم کی باد افکنده باشد از درخت
A comparison (showing that) the bonds and snares of Destiny, though outwardly invisible, are manifest in their effects.
تشبیه بند و دام قضا به صورت پنهان به اثر پیدا
How the dervish became weak-kneed on plucking the pears from the tree, and how God’s chastisement came (upon him) without delay
.مضطرب شدن فقیر نذر کرده بکندن امرود از درخت و گوشمال حق رسیدن بی مهلت
How the Shaykh was suspected of being in company with thieves and had his hand cut off
. متهم کردن آن شیخ را با دزدان وبریدن دستش را
The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands
.کرامات شیخ اقطع و زنبیل بافتن او بدو دست
The reason why the magicians of Pharaoh had courage to suffer the amputation of their hands and feet.
سبب جرات ساحران فرعون بر قطع دست و پا
How the mule related (his story) to the camel, saying, “I am often falling on my face, while thou fallest but seldom.”
حکایت استر پیش شتر کی من بسیار در رو می‌افتم و تو نمی‌افتی الا به نادر
How by permission of God the particles of the ass of ‘Uzayr were assembled after putrefaction and recompounded before the eyes of ‘Uzayr

. اجتماع اجزای خر عزیر علیه السلام بعد از پوسیدن باذن الله و درهم مرکب شدن پیش چشم عزیر علیه السلام
How a certain Shaykh showed no grief at the death of his sons.

جزع ناکردن شیخی بر مرگ فرزندان خود
How the Shaykh excused himself for not weeping on the death of his sons.
عذر گفتن شیخ بهر ناگریستن بر فرزندان
Story of the blind old man’s reading the Qur’án in front (of him) and regaining his sight when he read.
قصه‌ی خواندن شیخ ضریر مصحف را در رو و بینا شدن وقت قرائت
How Luqmán, when he saw David, on whom be peace, making (iron) rings, refrained from questioning him, with the intention that this act of self-control should be the cause of relief (from perplexity)
.صبرکردن لقمان چون دید کی داود حلقه‌ها می‌ساخت از سال کردن با این نیت کی صبر از سال موجب فرج باشد
The remainder of the story of the blind man and his reading the Qur’án
.بقیه‌ی حکایت نابینا و مصحف
Description of some saints who are content with the (Divine) ordainments and do not beseech (God) to change this decree
.صفت بعضی اولیا کی راضی‌اند باحکام و لابه نکنند کی این حکم را بگردان
How Buhlúl questioned a certain dervish.
سال کردن بهلول آن درویش را
The story of Daqúqí and his miraculous gifts
.قصه‌ی دقوقی رحمة الله علیه و کراماتش
Return to the story of Daqúqí.
بازگشتن به قصه‌ی دقوقی
The mystery of Moses seeking Khizr, notwithstanding his perfection as a prophet and as one nigh unto God.
سر طلب کردن موسی خضر را علیهماالسلام با کمال نبوت و قربت
Resuming the story of Daqúqí.
بازگشتن به قصه‌ی دقوقی
The apparition of what seemed like seven candles in the direction of the shore.
نمودن مثال هفت شمع سوی ساحل
How the seven candles became what seemed like one candle.
شدن آن هفت شمع بر مثال یک شمع
How those candles appeared to the eye as seven men.
نمودن آن شمعها در نظر هفت مرد
How those candles now became seven trees.
باز شدن آن شمعها هفت درخت
How those trees were invisible to the people.
مخفی بودن آن درختان ازچشم خلق
How the seven trees became one.
یک درخت شدن آن هفت درخت
How the seven trees became seven men
. هفت مرد شدن آن هفت درخت
How Daqúqí went forward to act as Imám.
پیش رفتن دقوقی رحمة الله علیه به امامت
How Daqúqí went forward to lead that company (in prayer).
پیش رفتن دقوقی به امامت آن قوم
How the company followed the leadership of Daqúqí.
اقتدا کردن قوم از پس دقوقی
Explaining that the salutation (in prayer) towards the right hand at the Resurrection indicates (the worshipper’s) dread of being examined by God and (his) seeking help and intercession from the prophets.
بیان اشارت سلام سوی دست راست در قیامت از هیبت محاسبه حق از انبیا استعانت و شفاعت خواستن
How during the ritual prayer Daqúqí heard cries of distress from a ship that was about to sink.
شنیدن دقوقی در میان نماز افغان آن کشتی کی غرق خواست شدن
The ideas of the prudent man.
تصورات مرد حازم
Daqúqí’s entreaty and intercession for the deliverance of the ship.
دعا و شفاعت دقوقی در خلاص کشتی
How the company (of the Seven) took offence at Daqúqí’s invocation and intercession, and flew away and disappeared in the Veil of the Unseen World; and how Daqúqí was bewildered (and did not know) whether they had gone into the air or on the earth.
انکار کردن آن جماعت بر دعا و شفاعت دقوقی و پریدن ایشان و ناپیدا شدن در پرده‌ی غیب و حیران شدن دقوقی کی در هوا رفتند یا در زمین
Explaining further the story of him who in the time of David, on whom be peace, sought to receive (from God) lawful means of livelihood without working or taking trouble, and how his prayer was answered favourably
. باز شرح کردن حکایت آن طالب روزی حلال بی کسب و رنج در عهد داود علیه السلام و مستجاب شدن دعای او
How both the adversaries went to David, on whom be peace.
رفتن هر دو خصم نزد داود علیه السلام
How David, on whom be peace, heard what both the litigants had to say, and interrogated the defendant.
شنیدن داود علیه السلام سخن هر دو خصم وسال کردن از مدعی علیه
How David, on whom be peace, gave judgement against the slayer of the cow.
حکم کردن داود علیه السلام برکشنده‌ی گاو
How that person earnestly appealed (to God) against the judgement of David, on whom be peace.
تضرع آن شخص از داوری داود علیه السلام
How David went into seclusion in order that the truth might be made manifest.
در خلوت رفتن داود تا آنچ حقست پیدا شود
How David gave judgement against the owner of the cow, bidding him withdraw from the case concerning the cow; and how the owner of the cow reproached David, on whom be peace.
حکم کردن داود بر صاحب گاو کی از سر گاو برخیز و تشنیع صاحب گاو بر داود علیه السلام
How David pronounced sentence against the owner of the cow, saying, “Give him (the defendant) the whole of your property.”
حکم کردن داود بر صاحب گاو کی جمله مال خود را به وی ده
How David, on whom be peace, resolved to summon the people to a certain plain, in older that he might disclose the mystery and make an end of all arguments.
عزم کردن داود علیه السلام به خواندن خلق بدان صحرا کی راز آشکارا کند و حجتها را همه قطع کند
How hands and feet and tongue give evidence concerning the secret of the wicked, even in this world.
گواهی دادن دست و پا و زبان بر سر ظالم هم در دنیا
How the people went forth to that tree.
برون رفتن به سوی آن درخت
How David, on whom be peace, ordered that retaliation should be taken on the murderer after his conviction.
قصاص فرمودن داود علیه السلام خونی را بعد از الزام حجت برو
Explaining that Man’s fleshly soul is in the position of the murderer who had become a claimant on account of the cow, and that the slayer of the cow is the intellect, and that David is God or the Shaykh who is God’s vicar, by means, of whose strength and support it is possible to kill the wicked (murderer) and be enriched with (spiritual) daily bread that is not earned by labour and for which, there is no reckoning.
بیان آنک نفس آدمی بجای آن خونیست کی مدعی گاو گشته بود و آن گاو کشنده عقلست و داود حقست یا شیخ کی نایب حق است کی بقوت و یاری او تواند ظالم را کشتن و توانگر شدن به روزی بی‌کسب و بی‌حساب
How Jesus, on whom be peace, fled to the top of a mountain (to escape) from the fools
. گریختن عیسی علیه السلام فراز کوه از احمقان
The story of the people of Sabá and their folly, and how the admonition of the prophets produces no effect upon the foolish.
قصه‌ی اهل سبا و حماقت ایشان و اثر ناکردن نصیحت انبیا در احمقان
Explaining (what is signified by) the far-sighted blind man, the deaf man who is sharp of hearing, and the naked man with the long skirts.
شرح آن کور دوربین و آن کر تیزشنو و آن برهنه دراز دامن
Description of the luxuriance of the city of the Sabaeans and their ingratitude.
صفت خرمی شهر اهل سبا و ناشکری ایشان
How the prophets came from God to admonish the people of Sabá.
آمدن پیغامبران حق به نصیحت اهل سبا
How the people (of Sabá) demanded miracles from the prophets
معجزه خواستن قوم از پیغامبران
How the people suspected the prophets.
متهم داشتن قوم انبیا را
Story of the hares who sent a hare as ambassador to the elephant, bidding him say, ‘I come to thee as the ambassador of the Moon in heaven to bid thee beware of (drinking from) this water-spring,’ as is told in full in the Book of Kalíla (and Dimna).
حکایت خرگوشان کی خرگوشی راپیش پیل فرستادند کی بگو کی من رسول ماه آسمانم پیش تو کی ازین چشمه آب حذر کن چنانک در کتاب کلیله تمام گفته است
How the prophets answered their sneers and uttered parables unto them.
جواب گفتن انبیا طعن ایشان را و مثل زدن ایشان را
Explaining that it is not seemly for every one to adduce parables, especially concerning Divine actions.
بیان آنک هر کس را نرسد مثل آوردن خاصه در کار الهی
How the people of Noah uttered similitudes derisively at the time of his building the Ark
مثلها زدن قوم نوح باستهزا در زمان کشتی ساختن

Story of the thief who was asked, “What are you doing at the bottom of this wall at midnight?” and replied, “I am beating a drum.”
حکایت آن دزد کی پرسیدند چه می‌کنی نیم‌شب در بن این دیوار گفت دهل می‌زنم
The answer to the parable which the unbelievers related concerning the hare’s being sent as ambassador with a message to the elephant from the Moon in heaven.
جواب آن مثل کی منکران گفتند از رسالت خرگوش پیغام به پیل از ماه آسمان
The meaning of prudence, and a parable of the prudent man.

معنی حزم و مثال مرد حازم
The banefulness of the action of the bird that abandons prudence from (motives of) greed and vain desire.

وخامت کار آن مرغ کی ترک حزم کرد از حرص و هوا
Story of the vow made by the dogs every winter that when next summer comes they will build a house for the winter.

حکایت نذر کردن سگان هر زمستان کی این تابستان چون بیاید خانه سازیم از بهر زمستان را
How the unbelievers stopped the prophets, on whom be peace, from giving admonition and brought forward Necessitarian arguments.

منع کردن انبیا را از نصیحت کردن و حجت آوردن جبریانه
The answer of the prophets, on whom be peace, to the Necessitarians.

جواب انبیا علیهم السلام مر جبریان را
How the infidels repeated the Necessitarian arguments.

مکرر کردن کافران حجتهای جبریانه را
How the prophets, on whom be peace, answered them again.

باز جواب انبیا علیهم السلام ایشان را
How the people (of Sabá) repeated their resistance to the (prophets’) hope (of converting them and set themselves) against the prophets, on whom be peace.

مکرر کردن قوم اعتراض ترجیه بر انبیا علیهم‌السلام
How the prophets, on whom be peace, answered them once more.

باز جواب انبیا علیهم السلام
The wisdom of (God’s) having created Hell in the world hereafter and the prison of (tribulation in) the present world to the end that they may be places of worship for the arrogant (evil-doers): “Come ye willingly or unwillingly.”

حکمت آفریدن دوزخ آن جهان و زندان این جهان تا معبد متکبران باشد کی ائتیا طوعا او کرها
Explaining how God most High has made the bodily form of kings a means of subduing the insolent (sinners) who are not subject to God, just as Moses, on whom be peace, built the Báb-i Saghír in the wall of Jerusalem in order that the insolent (and wicked) men among the Israelites might bow low when they entered in, (according to the text), “Enter the gate, prostrating yourselves, and say ‘hittatun.’”

بیان آنک حق تعالی صورت ملوک را سبب مسخر کردن جباران کی مسخر حق نباشند ساخته است چنانک موسی علیه السلام باب صغیر ساخت بر ربض قدس جهت رکوع جباران بنی اسرائیل وقت در آمدن کی ادخلوا الباب سجدا و قولوا حطة
Story of the Súfí’s being enamoured of the empty food-wallet.
قصه عشق صوفی بر سفره‌ی تهی

How Jacob, on whom be peace, was privileged to taste the cup of God from the face of Joseph, and inhale the scent of God from the scent of Joseph; and the exclusion of his (Joseph’s) brethren and others from both these (privileges).
مخصوص بودن یعقوب علیه السلام به چشیدن جام حق از روی یوسف و کشیدن بوی حق از بوی یوسف و حرمان برادران و غیر هم ازین هر دو
Story of the Amír and his slave who was very fond of the ritual prayer and had a great joy in the ritual prayer and in communing with God.

حکایت امیر و غلامش کی نماز باره بود وانس عظیم داشت در نماز و مناجات با حق

How the prophets lost hope of being accepted and approved by the unbelievers, as God hath said: “Until, when the (Divine) Messengers despaired”
نومید شدن انبیا از قبول و پذیرای منکران قوله حتی اذا استیاس الرسل
Explaining how the faith of the conventional (worldly) man consists in fear and hope.
بیان آنک ایمان مقلد خوفست و رجا
Setting forth how the Prophet, on whom be peace, said, “Verily, God most High hath friends who are concealed.”

بیان آنک رسول علیه السلام فرمود ان لله تعالی اولیاء اخفیاء
The story of Anas, may God be pleased with him: how he cast a napkin into a fiery oven, and it was not burnt.

حکایت مندیل در تنور پر آتش انداختن انس رضی الله عنه و ناسوختن
Story of the Prophet’s, on whom be peace, coming to the aid of a caravan of Arabs who had been brought to sore straits by thirst and lack of water and had set their minds on death: (both) the camels and the people (of the caravan) had let their tongues drop out (of their mouths from exhaustion).

قصه‌ی فریاد رسیدن رسول علیه السلام کاروان عرب را کی از تشنگی و بی‌آبی در مانده بودند و دل بر مرگ نهاده شتران و خلق زبان برون انداخته
How he (the Prophet) miraculously filled the slave’s water-skin with water from the Unseen World and made the face of that negro slave white by permission of God most High.

مشک آن غلام ازغیب پر آب کردن بمعجزه و آن غلام سیاه را سپیدرو کردن باذن الله تعالی
How the master saw his slave white and did not recognise him and said, “Thou hast killed my slave: the murder hath found thee out, and God hath thrown thee into my hands.”

دیدن خواجه غلام خود را سپید و ناشناختن کی اوست و گفتن کی غلام مرا تو کشته‌ای خونت گرفت و خدا ترا به دست من انداخت
Explaining that whatsoever God most High bestowed and created the heavens and the earths and the substances and the accidents He created all (this) at the demand of need, and that one must make one’s self in need of a thing, so that He may bestow it; for “… Or He who answers the sorely distressed when he calls unto Him?” Sore distress is the evidence of worthiness (to receive the Divine bounty).
بیان آنک حق تعالی هرچه داد و آفرید از سماوات و ارضین و اعیان و اعراض همه باستدعاء حاجت آفرید خود را محتاج چیزی باید کردن تا بدهد کی امن یجیب المضطر اذا دعاه اضطرار گواه استحقاقست
How the unbelieving woman came to Mustafá (Mohammed), on whom be peace, with a sucking babe, and how it spoke, like Jesus, of the miracles of the Prophet, God bless and save him!
آمدن آن زن کافر با طفل شیرخواره به نزدیک مصطفی علیه السلام و ناطق شدن عیسی‌وار به معجزات رسول صلی الله علیه و سلم
How an eagle seized the boot of the Prophet, on whom be peace, and carried it into the air and turned it upside down, and how a black serpent dropped down from the boot.

ربودن عقاب موزه‌ی مصطفی علیه السلام و بردن بر هوا و نگون کردن و از موزه مار سیاه فرو افتادن
The right way of taking a lesson from this story and knowing with certainty that “verily, together with hardship there is ease.”

وجه عبرت گرفتن ازین حکایت و یقین دانستن کی ان مع العسر یسرا
How a certain man demanded of Moses (that he should teach him) the language of the beasts and birds.

استدعاء آن مرد از موسی زبان بهایم با طیور

How Revelation came from God most High to Moses that he should teach him the thing demanded by him, or part of it.
وحی آمدن از حق تعالی به موسی کی بیاموزش چیزی کی استدعا کند یا بعضی از آن
How that seeker was content to be taught the language of domestic fowls and dogs, and how Moses, on whom be peace; complied with his request.
قانع شدن آن طالب به تعلیم زبان مرغ خانگی و سگ و اجابت موسی علیه السلام
The cock’s answer to the dog.

جواب خروس سگ را
How the cock became abashed before the dog on account of being false in those three promises.

خجل گشتن خروس پیش سگ به سبب دروغ شدن در آن سه وعده
How the cock foretold the death of the Khwája.

خبر کردن خروس از مرگ خواجه
How that person ran to Moses for protection when he heard from the cock the announcement of his death.

دویدن آن شخص به سوی موسی به زنهار چون از خروس خبر مرگ خود شنید
How Moses prayed for that person, that he might depart from the world (die) in the Faith.

دعاکردن موسی آن شخص را تا بایمان رود از دنیا
How God most High answered favourably the prayer of Moses, on whom be peace.

اجابت کردن حق تعالی دعای موسی را علیه السلام
Story of the woman whose children never lived (long), and how, when she made lamentation (to God), the answer came “That is instead of thy (unpractised) ascetic discipline and is for thee in lieu of the self-mortification of those who mortify themselves.”

حکایت آن زنی کی فرزندش نمی‌زیست بنالید جواب آمد کی آن عوض ریاضت تست و به جای جهاد مجاهدانست ترا
How Hamza, may God be well-pleased with him, came to battle without a coat of mail.

در آمدن حمزه رضی الله عنه در جنگ بی زره
The reply of Hamza to the people.
جواب حمزه مر خلق را
The means of preventing one’s self from being swindled in sale and purchase.

حیله دفع مغبون شدن در بیع و شرا
How Bilál, may God be well-pleased with him, died rejoicing.

وفات یافتن بلال رضی الله عنه با شادی
The (Divine) wisdom in ruining the body by death.

حکمت ویران شدن تن به مرگ

Comparison of this world, which is wide in appearance and narrow in reality, (to a bathroom), and comparison (of the next world) to sleep, which is the (means of) release from this narrowness.
تشبیه دنیا کی بظاهر فراخست و بمعنی تنگ و تشبیه خواب کی خلاص است ازین تنگی
Setting forth that whatever is (denoted by the terms) heedlessness and anxiety and indolence and darkness is all (derived) from the body, which belongs to the earth and the lower world.
بیان آنک هرچه غفلت و غم و کاهلی و تاریکیست همه از تنست کی ارضی است و سفلی
Comparison between Statute and analogy.

تشبیه نص با قیاس
The rules to be observed by listeners and disciples at the emanation of wisdom from the tongue of the Shaykh.

آداب المستمعین والمریدین عند فیض الحکمة من لسان الشیخ
How every animal knows the smell of its enemy and takes precaution. The folly and perdition of him that is the enemy of that One against whom precaution is impossible, and flight is impossible, and resistance is impossible.

شناختن هر حیوانی بوی عدو خود را و حذر کردن و بطالت و خسارت آنکس کی عدو کسی بود کی ازو حذر ممکن نیست و فرار ممکن نی و مقابله ممکن نی
The difference between knowing a thing by comparison and convention and knowing the quiddity of that thing.

فرق میان دانستن چیزی به مثال و تقلید و میان دانستن ماهیت آن چیز
How the negation and affirmation of one (and the same) thing may be combined and reconciled from the standpoint of relativity and difference of aspect.

جمع و توفیق میان نفی و اثبات یک چیز از روی نسبت و اختلاف جهت
The question of the faná and baqá of the dervish.

مسله‌ی فنا و بقای درویش
Story of the Sadr-i Jahán’s Wakíl (minister), who fell under suspicion and fled from Bukhárá in fear of his life; then love drew him back irresistibly, for the matter of life is of small account to lovers.

قصه وکیل صدر جهان کی متهم شد و از بخارا گریخت از بیم جان باز عشقش کشید رو کشان کی کار جان سهل باشد عاشقان را
The appearance of the Holy Spirit (Gabriel) in the shape of a man to Mary when she was undressed and washing herself, and how she took refuge with God.

پیدا شدن روح القدس بصورت آدمی بر مریم بوقت برهنگی و غسل کردن و پناه گرفتن بحق تعالی
How the Holy Spirit said to Mary, “I am sent to thee by God: be not agitated and do not hide from me, for this is the (Divine) command.”

گفتن روح القدس مریم راکی من رسول حقم به تو آشفته مشو و پنهان مشو از من کی فرمان اینست
How that Wakíl, (moved) by love, made up his mind to return to Bukhárá recklessly.

عزم کردن آن وکیل ازعشق کی رجوع کند به بخارا لاابالی‌وار
How a loved one asked her lover who had travelled in foreign countries, “Which city didst thou find the fairest and most thronged and the most magnificent and rich and charming?”

پرسیدن معشوقی از عاشق غریب خود کی از شهرها کدام شهر را خوشتر یافتی و انبوه‌تر و محتشم‌تر و پر نعمت‌تر و دلگشاتر
How his friends hindered him from returning to Bukhárá and threatened him, and how he said, “I don’t care.”

منع کردن دوستان او را از رجوع کردن به بخارا وتهدید کردن و لاابالی گفتن او
How the lover, impelled by love, said “I don’t care” to the person who counselled and scolded him.

لاابالی گفتن عاشق ناصح و عاذل را از سر عشق
How that loving servant turned his face towards Bukhárá.

رو نهادن آن بنده‌ی عاشق سوی بخارا
How the reckless lover entered Bukhárá, and how his friends deterred him from showing himself.

در آمدن آن عاشق لاابالی در بخارا وتحذیر کردن دوستان او را از پیداشدن
How the lover answered those who scolded and threatened him.

جواب گفتن عاشق عاذلان را وتهدید کنندگان را

How that lover reached his Beloved when he washed his hands of (gave up) his life.
رسیدن آن عاشق به معشوق خویش چون دست از جان خود بشست
Description of the lover-killing mosque and of the death-seeking reckless lover who became a guest there.
صفت آن مسجد کی عاشق‌کش بود و آن عاشق مرگ‌جوی لا ابالی کی درو مهمان شد
How the guest came into the mosque.

مهمان آمدن در آن مسجد
How the people of the mosque blamed the lover-guest for (his intention of) sleeping the night there and threatened him.

ملامت کردن اهل مسجد مهمان عاشق را از شب خفتن در آنجا و تهدید کردن مرورا
The lover’s reply to those who chid him.

جواب گفتن عاشق عاذلان را
The love of (a) Galen is for this present life, for only here does his art avail; he has not practised any art that avails in yonder market: there he sees himself to be the same as the vulgar.

عشق جالینوس برین حیات دنیا بود کی هنر او همینجا بکار می‌آید هنری نورزیده است کی در آن بازار بکار آید آنجا خود را به عوام یکسان می‌بیند
How the people of the mosque blamed the guest once more for (his intention of) sleeping in the mosque by night.

دیگر باره ملامت کردن اهل مسجد مهمان را از شب خفتن در آن مسجد
How Satan said to the Quraysh, “Go to war with Ahmad (Mohammed), for I will aid you and call my tribe to help”; and how, when the two battle-lines confronted each other, he fled.

گفتن شیطان قریش را کی به جنگ احمد آیید کی من یاریها کنم وقبیله‌ی خود را بیاری خوانم و وقت ملاقات صفین گریختن
How the fault-finders repeated their advice to the guest of the guest-killing mosque.

مکرر کردن عاذلان پند را بر آن مهمان آن مسجد مهمان کش
How the guest answered them and adduced the parable of the guardian of the cornfield who, by making a noise with the tomtom, sought to drive away from the cornfield a camel on whose back they were beating the big kettle-drum of (Sultan) Mahmúd.

جواب گفتن مهمان ایشان را و مثل آوردن بدفع کردن حارس کشت به بانگ دف از کشت شتری را کی کوس محمودی بر پشت او زدندی
Comparison of the true believer’s fleeing (from tribulation) and his impatience in affliction to the agitation and restlessness of chick-peas and other pot-herbs when boiling in the pot, and to their running upwards in order to jump out.

تمثیل گریختن ممن و بی‌صبری او در بلا به اضطراب و بی‌قراری نخود و دیگر حوایج در جوش دیگ و بر دویدن تا بیرون جهند
A comparison showing how the true believer becomes patient when he understands the inward meaning and the beneficial nature of tribulation.

تمثیل صابر شدن ممن چون بر شر و خیر بلا واقف شود
(Showing) how the housewife made apologies to the chickpea, and (explaining) the wise purpose in her keeping the chickpea on the boil.

عذر گفتن کدبانو با نخود و حکمت در جوش داشتن کدبانو نخود را

The remainder of the story of the guest of that guest-killing mosque, and his firmness and sincerity.
باقی قصه‌ی مهمان آن مسجد مهمان کش و ثبات و صدق او
Account of the conception of evil fancies by those deficient in understanding.
ذکرخیال بد اندیشیدن قاصر فهمان
Commentary on the Tradition of Mustafá (Mohammed), on whom be peace, that the Qur’án hath an exterior (sense) and an interior (sense), and that its interior (sense) hath an interior (sense), (and so on) to seven interior (senses).

تفسیر این خبر مصطفی علیه السلام کی للقران ظهر و بطن و لبطنه بطن الی سبعة ابطن
It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves, is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people, but for the purpose of guiding the people in the right way and inciting them to abandon this world as much as is possible.

بیان آنک رفتن انبیا و اولیا به کوهها و غارها جهت پنهان کردن خویش نیست و جهت خوف تشویش خلق نیست بلک جهت ارشاد خلق است و تحریض بر انقطاع از دنیا به قدر ممکن
Comparison of the form of the saints and the form of the speech of the saints to the form of the rod of Moses and to the form of the incantation of Jesus, peace be on them both!

تشبیه صورت اولیا و صورت کلام اولیا به صورت عصای موسی و صورت افسون عیسی علیهما السلام
Commentary on (the text), O ye mountains, repeat (the praise of God) in accord with him, and the birds (likewise).

تفسیر یا جبال اوبی معه والطیر
Reply to him who rails at the Mathnawí on account of his being deficient in understanding.

جواب طعنه‌زننده در مثنوی از قصور فهم خود
Parable of the foal’s refusing to drink the water because of the bawling of the grooms.

مثل زدن در رمیدن کره‌ی اسپ از آب خوردن به سبب شخولیدن سایسان
The remainder of the story of the guest in the guest-killing mosque.

بقیه‌ی ذکر آن مهمان مسجد مهمان‌کش
Commentary on the verse (of the Qur’án): “And raise the battle-cry against them with thy horsemen and men on foot.”

تفسیر آیت واجلب علیهم بخیلک و رجلک
How the talismanic cry came at midnight to (the ears of) the guest in the mosque.

رسیدن بانگ طلسمی نیم‌شب مهمان مسجد را
The meeting of the lover with the Sadr-i Jahán.

ملاقات آن عاشق با صدر جهان
How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).

جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس
How likewise the soul is drawn to the world of spirits, and how it craves and desires its home, and becomes severed from the bodily parts which are a fetter on the leg of the spiritual falcon.

منجذب شدن جان نیز به عالم ارواح و تقاضای او و میل او به مقر خود و منقطع شدن از اجزای اجسام کی هم کنده‌ی پای باز روح‌اند

(Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non-annulment of his (man’s) resolution and His carrying it into effect (is) in order that hope may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.
فسخ عزایم و نقضها جهت با خبر کردن آدمی را از آنک مالک و قاهر اوست و گاه گاه عزم او را فسخ ناکردن و نافذ داشتن تا طمع او را بر عزم کردن دارد تا باز عزمش را بشکند تا تنبیه بر تنبیه بود
How the Prophet, on whom be peace, looked at the captives and smiled and said, “I marvel at folk who are dragged to Paradise in chains and shackles.”
نظرکردن پیغامبر علیه السلام به اسیران و تبسم کردن و گفتن کی عجبت من قوم یجرون الی الجنة بالسلاسل و الاغلال
Commentary on the verse (of the Qur’án), “If ye ask for a decision, the decision has indeed come to you. O railers, ye were saying, ‘Give the decision and victory to us or to Mohammed, whichever is in the right’; and ye were saying this in order that it might be supposed that ye were seeking the right disinterestedly. Now We have given the victory to Mohammed, to the end that ye may see the champion of the right.”

تفسیر این آیت کی ان تستفتحوا فقد جائکم الفتح ایه‌ای طاعنان می‌گفتید کی از ما و محمد علیه السلام آنک حق است فتح و نصرتش ده و این بدان می‌گفتید تا گمان آید کی شما طالب حق‌اید بی غرض اکنون محمد را نصرت دادیم تا صاحب حق را ببینید
The hidden reason why God most High gave the title of “victory” to the return of the Prophet, on whom be peace, from Hudaybiya without having gained his purpose: as (God said), “Lo, We have opened (to thee the way to) victory”; for it was a locking in appearance (only), and in reality an opening, just as the crushing of musk is apparently a crushing, but really the confirmation of its muskiness and the exhibition of its virtues in their perfection.

سر آنک بی‌مراد بازگشتن رسول علیه السلام از حدیبیه حق تعالی لقب آن فتح کرد کی انا فتحنا کی به صورت غلق بود و به معنی فتح چنانک شکستن مشک به ظاهر شکستن است و به معنی درست کردنست مشکی او را و تکمیل فواید اوست
Commentary on the Tradition that Mustafá (Mohammed), on whom be peace, said, “Do not declare me to be more excellent than Yúnus ibn Mattá.”

تفسیر این خبر کی مصطفی علیه السلام فرمود لا تفضلونی علی یونس بن متی
How the Prophet, on whom be peace, became aware of their chiding him for his exultation.

آگاه شدن پیغامبر علیه السلام از طعن ایشان بر شماتت او
Showing that the rebellious sinner in the very act of overpowering is overpowered, and in the very moment of victory is made captive.

بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور
How the Beloved attracts the lover in such wise that the lover neither knows it nor hopes for it, nor does it occur to his mind, nor does any trace of that attraction appear in the lover except the fear that is mingled with despair, though he still perseveres in the quest.

جذب معشوق عاشق را من حیث لا یعمله العاشق و لا یرجوه و لا یخطر بباله و لا یظهر من ذلک الجذب اثر فی العاشق الا الخوف الممزوج بالیاس مع دوام الطلب
How, in the presence of Solomon, on whom be peace, the gnat appealed for justice against the Wind.

داد خواستن پشه از باد به حضرت سلیمان علیه السلام

How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.
امرکردن سلیمان علیه السلام پشه‌ی متظلم را به احضار خصم به دیوان حکم
How the Beloved caressed the senseless lover, that he might return to his senses.
نواختن معشوق عاشق بیهوش را تا به هوش باز آید
How the senseless lover came to himself and turned his face in praise and thanksgiving to the Beloved.

با خویش آمدن عاشق بیهوش و روی آوردن به ثنا و شکر معشوق
Story of the lover who had been long separated (from his beloved) and had suffered much tribulation.

حکایت عاشقی دراز هجرانی بسیار امتحانی
How the lover found his beloved; and a discourse showing that the seeker is a finder, for he who shall do as much good as the weight of an ant shall see it (in the end).

یافتن عاشق معشوق را و بیان آنک جوینده یابنده بود کی و من یعمل مثقال ذرة خیرا یره



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