Masnavi-Book 5 مثنوی دفتر پنجم

Masnavi-Book 5 مثنوی دفتر پنجم

Content


Proem
سرآغاز
Commenting on “Take four birds and turn them towards thee.”
تفسیر خذ اربعة من الطیر فصرهن الیک
Concerning the occasion of the coming of the Tradition of Mustafá (Mohammed), the blessings of God be upon him, that the infidel takes his food in seven bowels, while the true believer takes his food in one bowel.
در سبب ورود این حدیث مصطفی صلوات الله علیه که الکافر یاکل فی سبعة امعاء و الممن یاکل فی معا واحد
How Mustafá (Mohammed) opened the door of the room for his guest and concealed himself in order that he (the guest) might not see the form of the person who opened it and be overcome with shame, but might go forth boldly.
در حجره گشادن مصطفی علیه‌السلام بر مهمان و خود را پنهان کردن تا او خیال گشاینده را نبیند و خجل شود و گستاخ بیرون رود
The cause of the guest’s return to the house of Mustafá, on whom be peace, at the hour when Mustafá was washing his befouled bed-rug with his own hand; and how he was overcome with shame and rent his garment and made lamentation for himself and for his plight.
سبب رجوع کردن آن مهمان به خانه‌ی مصطفی علیه‌السلام در آن ساعت که مصطفی نهالین ملوث او را به دست خود می‌شست و خجل شدن او و جامه چاک کردن و نوحه‌ی او بر خود و بر سعادت خود

How Mustafá, on whom be peace, treated the Arab guest with loving kindness and calmed his distress and stilled the sobbing and lamentation for himself which he was making in his shame and penitence and fire of despair.
نواختن مصطفی علیه‌السلام آن عرب مهمان را و تسکین دادن او را از اضطراب و گریه و نوحه کی بر خود می‌کرد در خجالت و ندامت و آتش نومیدی
Explaining that (ritual) prayer and fasting and all (such) external things are witnesses to the inner light.
بیان آنک نماز و روزه و همه چیزهای برونی گواهیهاست بر نور اندرونی
How the water cleanses all impurities and then is cleansed of impurity by God most High. Verily, God most High is exceeding holy.
پاک کردن آب همه پلیدیها را و باز پاک کردن خدای تعالی آب را از پلیدی لاجرم قدوس آمد حق تعالی
How the water, after becoming turbid, entreats God Almighty to succour it.
استعانت آب از حق جل جلاله بعد از تیره شدن
The testimony of external acts and words to the hidden mind and the inner light.
گواهی فعل و قول بیرونی بر ضمیر و نور اندرونی
Explaining that the light itself from within the illumined person bears witness to his light, without any act or word declaring it.
در بیان آنک نور خود از اندرون شخص منور بی‌آنک فعلی و قولی بیان کند گواهی دهد بر نور وی در بیان آنک آن‌نور خود را از اندرون سر عارف ظاهر کند بر خلقان بی‌فعل عارف و بی‌قول عارف افزون از آنک به قول و فعل او ظاهر شود چنانک آفتاب بلند شود بانگ خروس و اعلام مذن و علامات دیگر حاجت نیاید
How Mustafá, on whom be peace, offered the Testimony (profession of the Faith) to his guest.
عرضه کردن مصطفی علیه‌السلام شهادت را بر مهمان خویش
Explaining that the Light which is the food of the spirit becomes the food of the saint’s body, so that it (his body) also becomes friendly with the spirit (according to the saying of the Prophet), “My satan hath accepted Islam at my hands.”
بیان آنک نور که غذای جانست غذای جسم اولیا می‌شود تا او هم یار می‌شود روح را کی اسلم شیطانی علی یدی
How the corporealists ignore the food of the spirit and tremble with anxiety for the vile food.
انکار اهل تن غذای روح را و لرزیدن ایشان بر غذای خسیس
Prayer
مناجات
Comparison of the Guarded Tablet, and the perception there from by every individual’s mind of his daily fate and portion and lot, to the daily perception (of the Divine decree) by Gabriel, on whom be peace, from the Most Great Tablet.
تمثیل لوح محفوظ و ادراک عقل هر کسی از آن لوح آنک امر و قسمت و مقدور هر روزه‌ی ویست هم چون ادراک جبرئیل علیه‌السلام هر روزی از لوح اعظم عقل مثال جبرئیلست و نظر او به تفکر به سوی غیبی که معهود اوست در تفکر و اندیشه‌ی کیفیت معاش و بیرون شو کارهای هر روزینه مانند نظر جبرئیلست در لوح و فهم کردن او از لوح
Comparison of the different practices and the various aspirations (of mankind) to the disagreement of those who at prayer-time endeavour to find the qibla (direction of Mecca) when it is dark, and to the search of divers (for pearls) at the bottom of the sea.
تمثیل روشهای مختلف و همتهای گوناگون به اختلاف تحری متحریان در وقت نماز قبله را در وقت تاریکی و تحری غواصان در قعر بحر
Explanation of “Alas for the servants (of God)!
تفسیر یا حسرة علی العباد
The reason why the name farají was first given to the garment known by that name.
سبب آنک فرجی را نام فرجی نهادند از اول
Description of the Peacock and its nature, and the cause of its being killed by Abraham, on whom be peace.
صفت طاوس و طبع او و سبب کشتن ابراهیم علیه‌السلام او را
Explaining that every one knows the mercy of God, and every one knows the wrath of God; and all are fleeing from the wrath of God and clinging to the mercy of God; but the Most High God has concealed wraths in mercy and mercies in wrath. This is God’s mystification and disguise and contrivance to the end that the discerning who see by the Light of God may be separated from those who see (only) the present and the visible; for (He created death and life) that He might try you, which of you is most righteous in his works.
در بیان آنک لطف حق را همه کس داند و قهر حق را همه کس داند و همه از قهر حق گریزانند و به لطف حق در آویزان اما حق تعالی قهرها را در لطف پنهان کرد و لطفها را در قهر پنهان کرد نعل بازگونه و تلبیس و مکرالله بود تا اهل تمیز و ینظر به نور الله از حالی‌بینان و ظاهربینان جدا شوند کی لیبلوکم ایکم احسن عملا
The diversity of intelligences in their nature as originally created; (a doctrine) opposed to (that of) the Mu‘tazilites, who assert that particular (individual) intelligences are originally equal, and that this superiority and diversity is the result of learning and training and experience.
تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه
Story of the Arab of the desert whose dog was dying of hunger, while his wallet was full of bread; he was lamenting over the dog and reciting poetry and sobbing and beating his head and face; and yet he grudged the dog a morsel from his wallet.
حکایت آن اعرابی کی سگ او از گرسنگی می‌مرد و انبان او پر نان و بر سگ نوحه می‌کرد و شعر می‌گفت و می‌گریست و سر و رو می‌زد و دریغش می‌آمد لقمه‌ای از انبان به سگ دادن
Explaining that no evil eye is so deadly to a man as the eye of self-approval, unless his eye shall have been transformed by the Light of God, so that “he hears through Me and sees through Me,” and (unless) his self shall have become selfless.
در بیان آنک هیچ چشم بدی آدمی را چنان مهلک نیست کی چشم پسند خویشتن مگر کی چشم او مبدل شده باشد به نور حق که بی یسمع و بی یبصر و خویشتن او بی‌خویشتن شده
Commentary on “And verily those who disbelieve wellnigh cause thee to slip by their (malignant) eyes.”
تفسیر و ان یکاد الذین کفروا لیزلقونک بابصارهم الایه
Story of the Sage who saw a peacock tearing out his handsome feathers with his beak and dropping them (on the ground) and making himself bald and ugly. In astonishment he asked, “Hast thou no feeling of regret?” “I have,” said the peacock, “but life is dearer to me than feathers, and these (feathers) are the enemy of my life.”
قصه‌ی آن حکیم کی دید طاوسی را کی پر زیبای خود را می‌کند به منقار و می‌انداخت و تن خود را کل و زشت می‌کرد از تعجب پرسید کی دریغت نمی‌آید گفت می‌آید اما پیش من جان از پر عزیزتر است و این پر عدوی جان منست
Explaining that the purity and simplicity of the tranquil soul are disturbed by thoughts, just as (when) you write or depict anything on the surface of a mirror, though you may (afterwards) obliterate it entirely, (yet) a mark and blemish will remain (on the mirror).
در بیان آنک صفا و سادگی نفس مطمنه از فکرتها مشوش شود چنانک بر روی آینه چیزی نویسی یا نقش کنی اگر چه پاک کنی داغی بماند و نقصانی

In explanation of the saying of the Prophet, on whom be peace, “There is no monkery in Islam.”
در بیان قول رسول علیه‌السلام لا رهبانیة فی‌الاسلام
Explaining that God (Himself) is the reward bestowed by Him for the (devotional) work of the lover.
در بیان آنک ثواب عمل عاشق از حق هم حق است
Commentary on the saying of the Prophet, on whom be peace, “None ever died without wishing, if he was a righteous man, that he had died before he (actually) died, in order that he might sooner attain unto felicity; and if he was a wicked man, in order that his wickedness might be less.”

در تفسیر قول رسول علیه‌السلام ما مات من مات الا و تمنی ان یموت قبل ما مات ان کان برا لیکون الی وصول البر اعجل و ان کان فاجرا لیقل فجوره
Explaining that the intellect and spirit are imprisoned in clay, like Hárút and Márút in the pit of Babylon.

در بیان آنک عقل و روح در آب و گل محبوس‌اند هم‌چون هاروت و ماروت در چاه بابل
The answer of the peacock to his interrogator.

جواب گفتن طاوس آن سایل را
Explaining that accomplishments and intellectual abilities and worldly wealth are enemies to (spiritual) life, like the peacock’s feathers.

بیان آنک هنرها و زیرکیها و مال دنیا هم‌چون پرهای طاوس عدو جانست
Description of the selfless ones who have become safe from their own vices and virtues; for they are naughted in the everlastingness of God, like stars which are naughted (vanish) in the Sun during the daytime; and he who is naughted hath no fear of bane and (is free from) danger.

در صفت آن بی‌خودان کی از شر خود و هنر خود آمن شده‌اند کی فانی‌اند در بقای حق هم‌چون ستارگان کی فانی‌اند روز در آفتاب و فانی را خوف آفت و خطر نباشد
Explaining that everything except God is devouring and devoured, like the bird that was in pursuit of a locust and occupied in chasing it and oblivious of the hungry hawk behind its own back, that was about to seize it. Now, O hunting and devouring man, be not secure against thine own hunter and devourer. Though with the sight of the (physical) eye thou seest him not, (yet) see him with the eye of serious consideration till the opening of the eye of the inmost heart (oculus cordis).

در بیان آنک ما سوی الله هر چیزی آکل و ماکولست هم‌چون آن مرغی کی قصد صید ملخ می‌کرد و به صید ملخ مشغول می‌بود و غافل بود از باز گرسنه کی از پس قفای او قصد صید او داشت اکنون ای آدمی صیاد آکل از صیاد و آکل خود آمن مباش اگر چه نمی‌بینیش به نظر چشم به نظر دلیل و عبرتش می‌بین تا چشم نیز باز شدن
The reason why Khalíl (Abraham), on whom be peace, killed the crow, indicating (thereby) the subjugation of certain blameworthy and pernicious qualities in the disciple.

صفت کشتن خلیل علیه‌السلام زاغ را کی آن اشارت به قمع کدام صفت بود از صفات مذمومه‌ی مهلکه در مرید
Prayer

مناجات
The Prophet, on whom be peace, said, “Pity three (classes of men): the mighty man of a people who is abased, and the rich man of a people who is impoverished, and a learned man whom the ignorant make sport of.”

قال النبی علیه‌السلام ارحموا ثلاثا عزیز قوم ذل و غنی قوم افتقر و عالما یلعب به الجهال
Story of the young gazelle being confined in the donkey-stable, and how the donkey assailed the stranger, now with hostility and now with mockery, and how it was afflicted by (having to eat) dry straw which is not its (proper) food. And this is a description of the chosen servant of God amongst worldlings and those addicted to passion and sensuality; for “Islam (was) strange (when it first) appeared, and will become strange again, and blessed are the strangers.” The Messenger of Allah spake the truth.

قصه‌ی محبوس شدن آن آهوبچه در آخر خران و طعنه‌ی آن خران ببر آن غریب گاه به جنگ و گاه به تسخر و مبتلی گشتن او به کاه خشک کی غذای او نیست و این صفت بنده‌ی خاص خداست میان اهل دنیا و اهل هوا و شهوت کی الاسلام بدا غریبا و سیعود غریبا فطوبی للغرباء صدق رسول الله
Story of Mohammed Khwárizmsháh who took by war (force) the city of Sabzawár, where all (the inhabitants) are Ráfizís (extreme Shí‘ites). (When) they begged him to spare their lives, he said, “I will grant (you) security as soon as ye produce from this city a man named Abú Bakr and present him to me.”

حکایت محمد خوارزمشاه کی شهر سبزوار کی همه رافضی باشند به جنگ بگرفت اما جان خواستند گفت آنگه امان دهم کی ازین شهر پیش من به هدیه ابوبکر نامی بیارید
The remainder of the Story of the gazelle in the donkey-stable.

بقیه‌ی قصه‌ی آهو و آخر خران

Commentary on “Verily I saw seven fat kine which seven lean kine devoured.” God had created those lean kine with the qualities of hungry lions, to the end that they might devour the seven fat ones with avidity. Although (only) the forms of those kine were shown as phantoms in the mirror of dream, do thou regard the reality!
تفسیر انی اری سبع بقرات سمان یاکلهن سبع عجاف آن گاوان لاغر را خدا به صفت شیران گرسنه آفریده بود تا آن هفت گاو فربه را به اشتها می‌خوردند اگر چه آن خیالات صور گاوان در آینه‌ی خواب نمودند تو معنی بگیر
Explaining that the killing of the cock by Abraham, on whom be peace, signifies the subdual and subjugation of certain blameworthy and pernicious qualities in the heart of the disciple.
بیان آنک کشتن خلیل علیه‌السلام خروس را اشارت به قمع و قهر کدام صفت بود از صفات مذمومات مهلکان در باطن مرید
Commentary on “We created Man in the best (physical and mental) proportion, then We reduced him to the lowest of the low”; and on “And to whomsoever We grant long life, We cause him to relapse in constitution.”

تفسیر خلقنا الانسان فی احسن تقویم ثم رددناه اسفل سافلین و تفسیر و من نعمره ننکسه فی الخلق
Commentary on “The lowest of the low, except those who have believed and wrought good works; for they shall have a reward that is not cut off.”

تفسیر اسفل سافلین الا الذین آمنوا و عملوا الصالحات فلهم اجر غیر ممنون
Parable of the world (really) existent that appears non-existent and the world (really) non-existent that appears existent.

مثال عالم هست نیست‌نما و عالم نیست هست‌نما
Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Thou must needs have a familiar who is buried with thee, he being alive, and with whom thou art buried when thou art dead; if he be generous, he will treat thee generously, and if he be base, he will forsake thee. That familiar is thy works, so make them right as far as thou art able.” The Messenger of Allah spake the truth.

در تفسیر قول مصطفی علیه‌السلام لا بد من قرین یدفن معک و هو حی و تدفن معه و انت میت ان کان کریما اکرمک و ان کان لیما اسلمک و ذلک القرین عملک فاصلحه ما استطعت صدق رسول‌الله
Commentary on “And He is with you.”

تفسیر و هو معکم
Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Whosoever shall make his cares one care, God will relieve him of all his cares; and whosoever is distracted by his cares, God will not care in what valley He destroys him.”

در تفسیر قول مصطفی علیه‌السلام من جعل الهموم هما واحدا کفاه الله سائر همومه و من تفرقت به الهموم لا یبالی الله فی ای واد اهلکه
On the meaning of this verse: “If thou fare on the Way, the Way will be revealed to thee; and if thou become nonexistent, (real) existence will be conferred on thee.”

در معنی این بیت «گر راه روی راه برت بگشایند ور نیست شوی بهستیت بگرایند»
Story of the person who claimed to be a prophet. They said to him, “What hast thou eaten that thou hast become crazy and art talking in vain?” He replied, “If I had found anything to eat, I should not have become crazy and talked in vain”; for whenever they (the prophets and saints) speak goodly words to people unworthy to hear them, they will have talked in vain, although they are (divinely) commanded to talk thus in vain.

قصه‌ی آن شخص کی دعوی پیغامبری می‌کرد گفتندش چه خورده‌ای کی گیج شده‌ای و یاوه می‌گویی گفت اگر چیزی یافتمی کی خوردمی نه گیج شدمی و نه یاوه گفتمی کی هر سخن نیک کی با غیر اهلش گویند یاوه گفته باشند اگر چه در آن یاوه گفتن مامورند
The reason why the vulgar are at enmity with, and live in estrangement from, the saints of God who call them unto God and the Water of Life everlasting.

سبب عداوت عام و بیگانه زیستن ایشان به اولیاء خدا کی بحقشان می‌خوانند و با آب حیات ابدی
Explaining that when the evil-doer becomes settled in evil-doing and sees the effect of the (spiritual) fortune of the doers of righteousness, he from envy becomes a devil and preventer of good, like Satan; for he whose stack is burnt desires that all (others) should have their stacks burnt: ‘hast thou seen him who forbids a servant (of God) when he performs the (ritual) prayer?’

در بیان آنک مرد بدکار چون متمکن شود در بدکاری و اثر دولت نیکوکاران ببیند شیطان شود و مانع خیر گردد از حسد هم‌چون شیطان کی خرمن سوخته همه را خرمن سوخته خواهد ارایت الذی ینهی عبدا اذا صلی
Prayer

مناجات
How the king asked the man who claimed to be a prophet, saying, “The person who is a true Messenger (of God) and becomes established (as such) what has he to give to any one, or what gifts will people obtain by consorting with him and serving him, except the counsel which he utters with his tongue?”

پرسیدن آن پادشاه از آن مدعی نبوت کی آنک رسول راستین باشد و ثابت شود با او چه باشد کی کسی را بخشد یا به صحبت و خدمت او چه بخشش یابند غیر نصیحت به زبان کی می‌گوید

Story of the lover who was recounting to his beloved his acts of service and loyalty and the long nights (during which) their sides heave up from their beds and the long days of want and parching thirst; and he was saying, “I know not any service besides these: if there is any other service (to be done), direct me, for I submit to whatever thou mayst command, whether to enter the fire, like Khalíl (Abraham), on whom be peace, or fall into the mouth of the leviathan of the sea, like Jonah, on whom be peace, or be killed seventy times, like Jirjís (St George), on whom be peace, or be made blind by weeping, like Shu‘ayb, on whom be peace; and the loyalty and self-sacrifice of the prophets cannot be reckoned”; and how the beloved answered him.
داستان آن عاشق کی با معشوق خود برمی‌شمرد خدمتها و وفاهای خود را و شبهای دراز تتجافی جنوبهم عن المضاجع را و بی‌نوایی و جگر تشنگی روزهای دراز را و می‌گفت کی من جزین خدمت نمی‌دانم اگر خدمت دیگر هست مرا ارشاد کن کی هر چه فرمایی منقادم اگر در آتش رفتن است چون خلیل علیه‌السلام و اگر در دهان نهنگ دریا فتادنست چون یونس علیه‌السلام و اگر هفتاد بار کشته شدن است چون جرجیس علیه‌السلام و اگر از گریه نابینا شدن است چون شعیب علیه‌السلام و وفا و جانبازی انبیا را علیهم‌السلام شمار نیست و جواب گفتن معشوق او را
A certain man asked a mystic theologian, “If any one weep loudly during the ritual prayer and moan and lament, is his prayer rendered void?” He replied, “The name of those (tears) is ‘water of the eye’: consider what that weeper has seen: if he has seen (felt) longing for God or repentance for a sin and weeps, his prayer is not spoilt; nay, it attains perfection, for ‘there is no prayer without presence of the heart’; but if he has (inwardly) seen bodily sickness or the loss of a son, his prayer is spoilt, for the foundation of prayer is the abandonment of the body and the abandonment of sons, like Abraham, who was offering his son as a sacrifice in order to perfect his prayer and giving up his body to Nimrod’s fire; and Mustafá (Mohammed), on whom be peace, was commanded (by God) to act after these manners: “follow the religion of Abraham.” “Verily ye have had a good example in Abraham.”
یکی پرسید از عالمی عارفی کی اگر در نماز کسی بگرید به آواز و آه کند و نوحه کند نمازش باطل شود جواب گفت کی نام آن آب دیده است تا آن گرینده چه دیده است اگر شوق خدا دیده است و می‌گرید یا پشیمانی گناهی نمازش تباه نشود بلک کمال گیرد کی لا صلوة الا بحضور القلب و اگر او رنجوری تن یا فراق فرزند دیده است نمازش تباه شود کی اصل نماز ترک تن است و ترک فرزند ابراهیم‌وار کی فرزند را قربان می‌کرد از بهر تکمیل نماز و تن را به آتش نمرود می‌سپرد و امر آمد مصطفی را علیه‌السلام بدین خصال کی فاتبع ملة ابراهیم لقد کانت لکم اسوة حسنة فی‌ابراهیم
A disciple came in to pay his respects to the Shaykh and by this (word) “Shaykh” I do not mean one old in years, but one old in understanding and knowledge (of God), even if he is Jesus, on whom be peace, in the cradle, or Yahyá (John the Baptist), on whom be peace, in the children’s school. The disciple saw the Shaykh weeping; he too acted in conformity (with the Shaykh) and wept. When he had finished and gone forth (from the Shaykh’s presence), another disciple, who was more cognisant of the Shaykh’s spiritual state, impelled by (noble) jealousy, went out quickly after him and said to him, “O brother, (whatever may happen) I shall have told you: for God’s sake, for God’s sake, beware of thinking or saying that the Shaykh wept and you wept likewise; you must practise self-discipline without hypocrisy for thirty years, and you must traverse ravines and seas full of leviathans, and lofty mountains full of lions and leopards, that you may attain to that weeping of the Shaykh or not attain. If you attain, you will often utter thanksgiving (as immense as is the extent of the earth, described in the words of the Tradition), ‘The earth was gathered together for me.’”

مریدی در آمد به خدمت شیخ و ازین شیخ پیر سن نمی‌خواهم بلک پیرعقل و معرفت و اگر چه عیسیست علیه‌السلام در گهواره و یحیی است علیه‌السلام در مکتب کودکان مریدی شیخ را گریان دید او نیز موافقت کرد و گریست چون فارغ شد و به در آمد مریدی دیگر کی از حال شیخ واقف‌تر بود از سر غیرت در عقب او تیز بیرون آمد گفتش ای برادر من ترا گفته باشم الله الله تا نیندیشی و نگویی کی شیخ می‌گریست و من نیز می‌گریستم کی سی سال ریاضت بی‌ریا باید کرد و از عقبات و دریاهای پر نهنگ و کوههای بلند پر شیر و پلنگ می‌باید گذشت تا بدان گریه‌ی شیخ رسی یا نرسی اگر رسی شکر زویت لی الارض گویی بسیار
Story of the maidservant who cum asino herae suae libidinem exercebat et eum tanquam caprum et ursam docuerat libidinem more humano exercere et veretro asini cucurbitam affigebat ne modum excederet. Her mistress discovered it but did not perceive the device of the gourd; making a pretext, she sent the maid away to a distant place and cum asino concubuit sine cucurbita and perished shamefully. The maid came back late and lamented, crying, “O my soul and O light of my eyes, veretrum vidisti, curcurbitam non vidisti; penem vidisti, illud alterum non vidisti.” (According to the Tradition) every deficient one is accursed, i.e. every deficient insight and understanding is accursed; for those deficient in respect of the outward eye are objects of (Divine) mercy and are not accursed. Recite (the Verse), It is no crime in the blind. (In their case) He (God) has removed the crime, He has removed the curse, and He has removed the reproach and the wrath. [Story of the maidservant who indulged (her) lust with (her) mistress’ ass; she had trained it like a goat or a bear to indulge in lust like a man. And she used to put a gourd on the ass’s penis so that it would not exceed the measure (of her vagina). Her mistress discovered it but did not perceive the device of the gourd; making a pretext, she sent the maid away to a distant place and she copulated with the ass without the gourd and perished shamefully. The maid came back late and lamented, crying, “O my soul and O light of my eyes, you saw the cock (but) you did not see the gourd; you saw the penis (but) you did not see that other thing.” (According to the Tradition)…]

داستان آن کنیزک کی با خر خاتون شهوت می‌راند و او را چون بز و خرس آموخته بود شهوت راندن آدمیانه و کدویی در قضیب خر می‌کرد تا از اندازه نگذرد خاتون بر آن وقوف یافت لکن دقیقه‌ی کدو را ندید کنیزک را ببهانه براه کرد جای دور و با خر جمع شد بی‌کدو و هلاک شد بفضیحت کنیزک بیگاه باز آمد و نوحه کرد که ای جانم و ای چشم روشنم کیر دیدی کدو ندیدی ذکر دیدی آن دگر ندیدی کل ناقص ملعون یعنی کل نظر و فهم ناقص ملعون و اگر نه ناقصان ظاهر جسم مرحوم‌اند ملعون نه‌اند بر خوان لیس علی الاعمی حرج نفی حرج کرد و نفی لعنت و نفی عتاب و غضب
The instruction given by a Shaykh to disciples, or by a prophet to a people, who are unable to receive the Divine lesson and have no familiar acquaintance with God, may be compared with the case of a parrot which has no such acquaintance with the (inward) form of a man, so that it should be able to receive instruction (directly) from him. God most High holds the Shaykh in front of the disciple, as the mirror (is held) in front of the parrot, while He (Himself) dictates from behind the mirror, saying, “Do not move thy tongue to hasten it (the Revelation); it is naught but an inspiration that is inspired (by God).” This is the beginning of an endless problem. When the parrot, which ye call the image, moves its beak in the mirror, the movement is not (made) by its own volition and power: it is the reflexion of the (movement made in) articulation by the parrot outside, which is the learner; not the reflexion of (the movement made by) the Teacher behind the mirror; but the external parrot’s articulation is controlled by the Teacher. This, then, is (only) a comparison, not a (complete) similitude.

تمثیل تلقین شیخ مریدان را و پیغامبر امت را کی ایشان طاقت تلقین حق ندارند و با حق‌الف ندارند چنانک طوطی با صورت آدمی الف ندارد کی ازو تلقین تواند گرفت حق تعالی شیخ را چون آیینه‌ای پیش مرید هم‌چو طوطی دارد و از پس آینه تلقین می‌کند لا تحرک به لسانک ان هو الا وحی یوحی اینست ابتدای مسله‌ی بی‌منتهی چنانک منقار جنبانیدن طوطی اندرون آینه کی خیالش می‌خوانی بی‌اختیار و تصرف اوست عکس خواندن طوطی برونی کی متعلمست نه عکس آن معلم کی پس آینه است و لیکن خواندن طوطی برونی تصرف آن معلم است پس این مثال آمد نه مثل
A mystic saw a bitch big with young, in whose womb the young were barking. He remained in amazement, saying, “The reason of a dog’s barking is to keep watch (against strangers): to bark in the mother’s womb is not (for the purpose of) keeping watch; and, again, barking may be a call for help, or its cause may be a desire for milk, etc.; and there is no such purpose in this case.” When he came to himself, he made supplication to God—and none knoweth the interpretation thereof except Allah. Answer came: “It represents the state of a party who pretend to (spiritual) insight and utter (mystical) sayings without having come forth from the veil (of materiality) and before the eyes of their hearts have been opened. Thence neither to themselves do strength and support accrue, nor to their hearers any guidance and right direction.”

صاحب‌دلی دید سگ حامله در شکم آن سگ‌بچگان بانگ می‌کردند در تعجب ماند کی حکمت بانگ سگ پاسبانیست بانگ در اندرون شکم مادر پاسبانی نیست و نیز بانگ جهت یاری خواستن و شیر خواستن باشد و غیره و آنجا هیچ این فایده‌ها نیست چون به خویش آمد با حضرت مناجات کرد و ما یعلم تاویله الا الله جواب آمد کی آن صورت حال قومیست از حجاب بیرون نیامده و چشم دل باز ناشده دعوی بصیرت کنند و مقالات گویند از آن نی ایشان را قوتی و یاریی رسد و نه مستمعان را هدایتی و رشدی
Story of the people of Zarwán and their envy of the poor. “Our father,” they said, “from (foolish) sympathy used to give the poor the most part of the produce of his orchard.” When it was grapes, he would give a tithe; and when they were turned into raisins or syrup, he would give a tithe; and whenever he made halwá or pálúda, he would give a tithe; and he would give a tithe of the corn-sheaves, and when he threshed (the corn), he would give a tithe of the unthreshed ears mixed (with straw); and when he separated the wheat from the straw, he would give a tithe, and when he made flour, he would give a tithe; and when he leavened the dough, he would give a tithe; and when he made bread, he would give a tithe. Consequently, God most High had laid such a blessing on his orchard and crops that all the (other) owners of orchards were in need of him, both for fruit and money, while he needed nothing from any of them. His sons saw the repeated payment of tithes, and did not see the blessing, velut illa femina infelix quae veretrum asini vidit, curcurbitam non vidit. [Story of the people of Zarwán…. His sons saw the repeated payment of tithes, and did not see the blessing, just as that unfortunate woman who (only) saw the ass’s penis and did not see the gourd.]

قصه‌ی اهل ضروان و حسد ایشان بر درویشان کی پدر ما از سلیمی اغلب دخل باغ را به مسکینان می‌داد چون انگور بودی عشر دادی و چون مویز و دوشاب شدی عشر دادی و چون حلوا و پالوده کردی عشر دادی و از قصیل عشر دادی و چون در خرمن می‌کوفتی از کفه‌ی آمیخته عشر دادی و چون گندم از کاه جدا شدی عشر دادی و چون آرد کردی عشر دادی و چون خمیر کردی عشر دادی و چون نان کردی عشر دادی لاجرم حق تعالی در آن باغ و کشت برکتی نهاده بود کی همه اصحاب باغها محتاج او بدندی هم به میوه و هم به سیم و او محتاج هیچ کس نی ازیشان فرزندانشان خرج عشر می‌دیدند منکر و آن برکت را نمی‌دیدند هم‌چون آن زن بدبخت که کدو را ندید و خر را دید
Explaining that the bounty of God and of the (Divine) Omnipotence is not dependent on receptivity, as human bounty is; for in the latter case receptivity is necessary. (In the former case it is not) because (the Divine) bounty is eternal, whereas receptivity is temporal. Bounty is an attribute of the Creator, while receptivity is an attribute of the creature; and the eternal cannot depend on the temporal, otherwise temporality (origination in time) would be absurd.

بیان آنک عطای حق و قدرت موقوف قابلیت نیست هم‌چون داد خلقان کی آن را قابلیت باید زیرا عطا قدیم است و قابلیت حادث عطا صفت حق است و قابلیت صفت مخلوق و قدیم موقوف حادث نباشد و اگر نه حدوث محال باشد
On the beginning of the creation of the body of Adam, on whom be peace, when He (God) commanded Gabriel, on whom be peace, saying, “Go, take a handful of clay from this Earth,” or according to another relation, “Take a handful from every region.”

در ابتدای خلقت جسم آدم علیه‌السلام کی جبرئیل علیه‌السلام را اشارت کرد کی برو از زمین مشتی خاک برگیر و به روایتی از هر نواحی مشت مشت بر گیر
The sending of Michael, on whom be peace, to take a handful of clay from the Earth for putting together the frame of the blessed body of the Father of Mankind, the Vicegerent of God, Adam, on whom be peace, the Adored of the Angels and their Teacher.

فرستادن میکائیل را علیه‌السلام به قبض حفنه‌ای خاک از زمین جهت ترکیب ترتیب جسم مبارک ابوالبشر خلیفة الحق مسجود الملک و معلمهم آدم علیه‌السلام
The Story of the people of Yúnus (Jonah), on whom be peace, is a demonstration and manifest proof that humble entreaty and lamentation avert affliction sent from Heaven. And God most High acts by free choice: therefore humble entreaty and reverence avail with Him. The philosophers, however, say that He acts by (the necessity of His) nature and as a cause, not by free choice: therefore humble entreaty (is useless, for it) cannot alter nature.

قصه‌ی قوم یونس علیه‌السلام بیان و برهان آنست کی تضرع و زاری دافع بلای آسمانیست و حق تعالی فاعل مختارست پس تضرع و تعظیم پیش او مفید باشد و فلاسفه گویند فاعل به طبع است و بعلت نه مختار پر تضرع طبع را نگرداند
The sending of Isráfíl (Seraphiel), on whom be peace, to the Earth with orders to take a handful of clay for moulding the body of Adam, on whom be peace.

فرستادن اسرافیل را علیه‌السلام به خاک کی حفنه‌ای بر گیر از خاک بهر ترکیب جسم آدم علیه‌السلام
The sending of Azrael, the Angel of firm resolution and strong mind, on whom be peace, to seize a handful of clay in order that the body of Adam, on whom be peace, might be quickened.

فرستادن عزرائیل ملک العزم و الحزم را علیه‌السلام ببر گرفتن حفنه‌ای خاک تا شود جسم آدم چالاک عیله‌السلام و الصلوة

Explaining that when injury befalls you from a creature of God, he in reality is like an instrument. The gnostic is he that refers (all action) to God, not to the instrument; and if he refer it to the instrument formally, he does so not in ignorance but for a purpose. Thus Abú Yazíd, may God sanctify his spirit, said, “During all these years I have never spoken to any creature or heard any creature speak to me; but people fancy that I am speaking and listening to them, because they do not see the Most Great Speaker, of whom they in relation to me are (only) the echo.” The intelligent hearer pays no heed to the echo. There is a well-known proverb to this effect, (namely), “The wall said to the nail, ‘Why are you splitting me?’ The nail replied, ‘Look at him who is hitting me.’”
بیان آنک مخلوقی کر ترا ازو ظلمی رسد به حقیقت او هم‌چون آلتیست عارف آن بود کی بحق رجوع کند نه به آلت و اگر به آلت رجوع کند به ظاهر نه از جهل کند بلک برای مصلحتی چنانک ابایزید قدس الله سره گفت کی چندین سالست کی من با مخلوق سخن نگفته‌ام و از مخلوق سخن نشنیده‌ام ولیکن خلق چنین پندارند کی با ایشان سخن می‌گویم و ازیشان می‌شنوم زیرا ایشان مخاطب اکبر را نمی‌بینند کی ایشان چون صدااند او را نسبت به حال من التفات مستمع عاقل به صدا نباشد چنانک مثل است معروف قال الجدار للوتد لم تشقنی قال الوتد انظر الی من یدقنی
The (Divine) answer, (namely), “One who does not regard causes and diseases and sword-wounds will likewise pay no regard to thy action, O Azrael, for thou too art a (secondary) cause, although thou art more concealed than those (other) causes.” And maybe it (the real nature of Azrael) is not concealed from the sick (dying) man, for He (God) is nigher to him than ye are, but ye do not see.
جواب آمدن کی آنک نظر او بر اسباب و مرض و زخم تیغ نیاید بر کار تو عزرائیل هم نیاید کی تو هم سببی اگر چه مخفی‌تری از آن سببها و بود کی بر آن رنجور مخفی نباشد کی و هو اقرب الیه منکم و لکن لا تبصرون
Explaining the banefulness of the fat and sweet things of the World and how they hinder one from (receiving) the Food of God, as he (the Prophet) hath said “Hunger is the Food of God with which He revives the bodies of the true (witnesses to Him),” i.e. in hunger the Food of God is (forthcoming); and he hath said, “I pass the night with my Lord and He gives me food and drink”; and God hath said, “being provided for, rejoicing.”

در بیان وخامت چرب و شیرین دنیا و مانع شدن او از طعام الله چنانک فرمود الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع طعام الله و قوله ابیت عند ربی یطعمنی و یسقینی و قوله یرزقون فرحین
Reply to the simpleton who has said that this world would be delightful if there were no death and that the possessions of the present life would be delightful if they were not fleeting, and (has uttered) other absurdities in the same style.

جواب آن مغفل کی گفته است کی خوش بودی این جهان اگر مرگ نبودی وخوش بودی ملک دنیا اگر زوالش نبودی و علی هذه الوتیرة من الفشارات
Concerning what may be hoped for from the mercy of God most High, who bestows His favours before they have been deserved and He it is who sends down the rain after they have despaired. And many an estrangement produces intimacy (as its result), and there is many a blessed sin, and many a happiness that comes in a case where penalties are expected, in order that it may be known that God changes their evil deeds to good.

فیما یرجی من رحمة الله تعالی معطی النعم قبل استحقاقها و هو الذی ینزل الغیث من بعد ما قنطوا و رب بعد یورث قربا و رب معصیة میمونة و رب سعادة تاتی من حیث یرجی النقم لیعلم ان الله یبدل سیاتهم حسنات
The Story of Ayáz and his having a chamber for his rustic shoon and sheepskin jacket; and how his fellow-servants thought he had a buried treasure in that room, because the door was so strong and the lock so heavy.

قصه‌ی ایاز و حجره داشتن او جهت چارق و پوستین و گمان آمدن خواجه تاشانس را کی او را در آن حجره دفینه است به سبب محکمی در و گرانی قفل
Explaining that what is related (here) is (only) the outward form of the Story, and that it is a form befitting these (hearers) who apprehend (no more than) the external form and suitable to the mirror of their imagination, whereas the real essence of the Story is so transcendent that speech is ashamed to reveal it, and from (being overcome with) confusion (the writer) loses head, beard, and pen. And a hint is enough for the wise.

بیان آنک آنچ بیان کرده می‌شود صورت قصه است وانگه آن صورتیست کی در خورد این صورت گیرانست و درخورد آینه‌ی تصویر ایشان و از قدوسیتی کی حقیقت این قصه راست نطق را ازین تنزیل شرم می‌آید و از خجالت سر و ریش و قلم گم می‌کند و العاقل یکفیه الاشاره
The wise purpose (of Ayáz) in looking at his rustic shoon and sheepskin jacket then let Man consider from what he was created.

حکمت نظر کردن در چارق و پوستین کی فلینظر الانسان مم خلق
(On the words of God) “He created the Jinn from smokeless fire,” and His words concerning Iblís: “verily he was one of the Jinn, and he transgressed.”

خلق الجان من مارج من نار و قوله تعالی فی حق ابلیس انه کان من الجن ففسق
On the meaning of this (Tradition), “Show unto us the things as they are (in reality)”; and on the meaning of this (saying), “If the covering were lifted, my certainty would not be increased”; and on his (the poet’s) verse: “When thou regardest any one with a malign eye, thou art regarding him from the hoop (narrow circle) of thy (self-)existence.” (Hemistich): “The crooked ladder casts a crooked shadow.”

در معنی این کی ارنا الاشیاء کما هی و معنی این کی لو کشف الغطاء ما از ددت یقینا و قوله در هر که تو از دیده‌ی بد می‌نگری از چنبره‌ی وجود خود می‌نگری پایه‌ی کژ کژ افکند سایه
Setting forth the real oneness of the lover and the beloved, although they are contrary to each other from the point of view that want is the opposite of wanting nothing. So a mirror is formless and pure, and formlessness is the opposite of form, yet in reality they have a oneness with each other which is tedious to explain: a hint is enough for the wise.
بیان اتحاد عاشق و معشوق از روی حقیقت اگر چه متضادند از روی آنک نیاز ضد بی‌نیازیست چنان که آینه بی‌صورتست و ساده است و بی‌صورتی ضد صورتست ولکن میان ایشان اتحادیست در حقیقت کی شرح آن درازست و العاقل یکفیه الاشاره
A beloved asked her lover, “Do you love yourself more or me?” He replied, “I am dead to myself and living by thee; I have become non-existent to myself and my own attributes and existent through thee; I have forgotten my own knowledge and have become knowing through thy knowledge; I have lost all thought of my own power and have become powerful through thy power. If I love myself, I must have loved thee, and if I love thee, I must have loved myself.” (Verse): “Whoever possesses the mirror of clairvoyance sees God (even) though he see himself.” (God said to Báyazíd): “Go forth with My attributes to My creatures. Whoso shall see thee shall see Me and whoso shall betake himself unto thee shall betake himself unto Me”; and so on.

معشوقی از عاشق پرسید کی خود را دوست‌تر داری یا مرا گفت من از خود مرده‌ام و به تو زنده‌ام از خود و از صفات خود نیست شده‌ام و به تو هست شده‌ام علم خود را فراموش کرده‌ام و از علم تو عالم شده‌ام قدرت خود را از یاد داده‌ام و از قدرت تو قادر شده‌ام اگر خود را دوست دارم ترا دوست داشته باشم و اگر ترا دوست دارم خود را دوست داشته باشم هر که را آینه‌ی یقین باشد گرچه خود بین خدای بین باشد اخرج به صفاتی الی خلقی من رآک رآنی و من قصدک قصدنی و علی هذا
How the Amír who was the author of the mischievous intrigue came at midnight with his officers to open the chamber of Ayáz, and saw the sheepskin jacket and rustic shoon hanging (there) and supposed that this was a trick and pretence; and how he dug up every suspected corner and brought excavators and made holes in the walls and discovered nothing and fell into confusion and despair. So (it is with such) evil thinking men (as those) who imagined vain things about the work of the prophets and saints, saying that they were magicians and self-advertisers and (only) sought to occupy the chief position (among their people): after having investigated, they are covered with confusion, but it does not avail them.

آمدن آن امیر نمام با سرهنگان نیم‌شب بگشادن آن حجره‌ی ایاز و پوستین و چارق دیدن آویخته و گمان بردن کی آن مکرست و روپوش و خانه را حفره کردن بهر گوشه‌ای کی گمان آمد چاه کنان آوردن و دیوارها را سوراخ کردن و چیزی نایافتن و خجل و نومید شدن چنانک بدگمانان و خیال‌اندیشان در کار انبیا و اولیا کی می‌گفتند کی ساحرند و خویشتن ساخته‌اند و تصدر می‌جویند بعد از تفحص خجل شوند و سود ندارد
How the plotters returned from the chamber of Ayáz to the King with empty bags and overcome by shame, as those who thought ill of the prophets, on whom be peace, (shall be confounded) at the time when their (the prophets’) innocence and holiness shall be made manifest; for (God hath said), “on the Day when (some) faces shall be white and (some) faces shall be black,” and He hath said, “and thou shalt see those who lied against God, their faces blackened.”

بازگشتن نمامان از حجره‌ی ایاز به سوی شاه توبره تهی و خجل هم‌چون بدگمانان در حق انبیا علیهم‌السلام بر وقت ظهور برائت و پاکی ایشان کی یوم تبیض وجوه و تسود وجوه و قوله تری الذین کذبوا علی الله وجوههم مسودة
How the King referred to Ayáz the question of accepting the repentance of the ploiters who had opened his chamber or of punishing them, because he judged that the offence had been committed against his honour.
حواله کردن پادشاه قبول و توبه‌ی نمامان و حجره گشایان و سزا دادن ایشان با ایاز کی یعنی این جنایت بر عرض او رفته است
How the King said to Ayáz, “Choose either to pardon or to punish, for in the present case ’tis (equally) right whether you do justice or show mercy; and there are advantages in each.” Within justice a thousand mercies are enclosed: (God hath said), “and for you in retaliation there is a life.” He who deems retaliation abominable is regarding only the single life of the murderer and does not consider the hundreds of thousands of lives that will be protected and kept safe, as in a fortress, by fear of punishment.

فرمودن شاه ایاز را کی اختیار کن از عفو و مکافات کی از عدل و لطف هر چه کنی اینجا صوابست و در هر یکی مصلحتهاست کی در عدل هزار لطف هست درج و لکم فی القصاص حیوة آنکس کی کراهت می‌دارد قصاص را درین یک حیات قاتل نظر می‌کند و در صد هزار حیات کی معصوم و محقون خواهند شدن در حصن بیم سیاست نمی‌نگرد
How the King bade Ayáz make haste, saying, “Give judgement and bring the matter to decision immediately, and do not keep them waiting or say, ‘We shall meet after some days,’ for expectation is the red death”; and how Ayáz answered the King.

تعجیل فرمودن پادشاه ایاز را کی زود این حکم را به فیصل رسان و منتظر مدار و ایام بیننا مگو کی الانتظار موت الاحمر و جواب گفتن ایاز شاه را
Story in confirmation of the saying, “We have tried speech and talk all this time: (now) for a while let us. try self-restraint and silence.”

حکایت در تقریر این سخن کی چندین گاه گفت ذکر را آزمودیم مدتی صبر و خاموشی را بیازماییم
Explaining the case of a person who makes a statement when his behaviour is not consistent with that statement and profession, like the infidels (of whom God hath said): “and if thou ask them who created the heavens and the earth they will surely say, ‘Allah.’” How is the worship of a stone idol and the sacrifice of life and wealth for its sake appropriate to a soul which knows that the creator of heaven and earth and (all) created beings is a God, all-hearing, all-seeing, omnipresent, all-observing, all dominating, jealous, etc.?

در بیان کسی کی سخنی گوید کی حال او مناسب آن سخن و آن دعوی نباشد چنان که کفره و لن سالتهم من خلق السموات والارض لیقولن الله خدمت بت سنگین کردن و جان و زر فدای او کردن چه مناسب باشد با جانی کی داند کی خالق سموات و ارض و خلایق الهیست سمیعی بصیری حاضری مراقبی مستولی غیوری الی آخره
Story explaining the repentance of Nasúh. As milk that flows from the teat never returns to the teat, so he who has repented like Nasúh will never think of that sin in the way of desire; nay, his loathing will increase continually, and that loathing is a proof that he has experienced the delight of being accepted (as a sincere penitent), and that the old lust has ceased to give delight, and that the former (delight) has established itself in the place of the latter, as it has been said (in verse): “Nothing breaks off (one) love except another love: why don’t you take a friend (who is) fairer than he?” And when his (the penitent’s) heart desires to sin again, it is a sign that he has not experienced the delight of acceptance, and that the delight of acceptance has not superseded the delight of sin, and that he has not (yet) become (like the righteous of whom God saith), “We will surely dispose him to ease,” but that the (sinful) delight (spoken) of (in the text), “We will surely dispose him to hardship,” is still remaining in him.

حکایت در بیان توبه‌ی نصوح کی چنانک شیر از پستان بیرون آید باز در پستان نرود آنک توبه نصوحی کرد هرگز از آن گناه یاد نکند به طریق رغبت بلک هر دم نفرتش افزون باشد و آن نفرت دلیل آن بود کی لذت قبول یافت آن شهوت اول بی‌لذت شد این به جای آن نشست نبرد عشق را جز عشق دیگر چرا یاری نجویی زو نکوتر وانک دلش باز بدان گناه رغبت می‌کند علامت آنست کی لذت قبول نیافته است و لذت قبول به جای آن لذت گناه ننشسته است سنیسره للیسری نشده است لذت و نیسره للعسری باقیست بر وی

Explaining that the prayer of the gnostic who is united with God and his petition to God are like the petition of God to Himself, for “I am to him an ear and an eye and a tongue and a hand.” God hath said, “And thou didst not throw when thou threwest, but God threw”; and there are many Verses (of the Qur’án) and Traditions and Narrations on this subject. And (what follows is) an exposition of the way in which God devises means in order that, taking hold of the sinner’s ear, they may lead him to the repentance of Nasúh.
در بیان آنک دعای عارف واصل و درخواست او از حق هم‌چو درخواست حقست از خویشتن کی کنت له سمعا و بصرا و لسانا و یدا و قوله و ما رمیت اذ رمیت و لکن الله رمی و آیات و اخبار و آثار درین بسیارست و شرح سبب ساختن حق تا مجرم را گوش گرفته بتوبه‌ی نصوح آورد
How the turn came for Nasúh to be searched, and how a voice proclaimed “We have searched them all, (now) search Nasúh”; and how Nasúh became senseless from terror, and how after extreme oppression of spirit the way of deliverance was opened to him, as the Prophet of God may God bless and save him! used to say, whenever sickness or anxiety overtook him, “O distress, become severe: then thou wilt pass away.”
نوبت جستن رسیدن به نصوح و آواز آمدن که همه را جستیم نصوح را بجویید و بیهوش شدن نصوح از آن هیبت و گشاده شدن کار بعد از نهایت بستگی کماکان یقول رسول الله صلی الله علیه و سلم اذا اصابه مرض او هم اشتدی ازمة تنفرجی
The finding of the jewel, and how the ladies-in-waiting and handmaids of the princess begged Nasúh to exonerate them.

یافته شدن گوهر و حلالی خواستن حاجبکان و کنیزکان شاه‌زاده از نصوح
How the princess again invited Nasúh to shampoo her, after his repentance had taken firm hold and was accepted (by God), and how he made an excuse and refused to comply.

باز خواندن شه‌زاده نصوح را از بهر دلاکی بعد از استحکام توبه و قبول توبه و بهانه کردن او و دفع گفتن
Story demonstrating that (when) a person repents and feels remorse and then forgets his feelings of remorse and tries again what he has tried (before), he falls into everlasting perdition. Unless his repentance be reinforced by a (great) firmness and strength and by a (great) sweetness and acceptance (experienced inwardly), it is like a rootless tree, more faded and withered every day. We take refuge with God (from that).

حکایت در بیان آنک کسی توبه کند و پشیمان شود و باز آن پشیمانیها را فراموش کند و آزموده را باز آزماید در خسارت ابد افتد چون توبه‌ی او را ثباتی و قوتی و حلاوتی و قبولی مدد نرسد چون درخت بی‌بیخ هر روز زردتر و خشک‌تر نعوذ بالله
Parable of the Qutb (Pole), who is the gnostic united with God, in respect of his dispensing to the people their rations of forgiveness and mercy in the order and degree which God inspires him to observe; and a comparison of him with the lion, for the (smaller) wild animals partake of the lion’s rations and eat his leavings in proportion to their nearness to him—not nearness in space but nearness in quality. The details of this (subject) are many, and God is the (best) Guide.

تشبیه کردن قطب کی عارف واصلست در اجری دادن خلق از قوت مغفرت و رحمت بر مراتبی کی حقش الهام دهد و تمثیل بشیر که دد اجری خوار و باقی خوار ویند بر مراتب قرب ایشان بشیر نه قرب مکانی بلک قرب صفتی و تفاصیل این بسیارست والله الهادی
Story of an ass belonging to a seller of firewood, which saw some well-fed Arab horses in the royal stable and wished for the same fortune. (This story is intended) to convey the lesson that one ought not to wish for anything but (God’s) forgiveness and favour; for though you are in a hundred kinds of pain, they all become sweet (to you) when you feel the delight of being forgiven; and for the rest, every fortune that you wish for before you have experienced it is accompanied by a pain which you do not perceive (at the moment); as (for example) in every trap the bait is visible while the snare is concealed. You (who) have been caught in this one trap are (still) wishing (and saying to yourself), “Would that I had gone after those (other) baits!” You fancy that those baits are without a trap.

حکایت دیدن خر هیزم‌فروش با نوایی اسپان تازی را بر آخر خاص و تمنا بردن آن دولت را در موعظه‌ی آنک تمنا نباید بردن الا مغفرت و عنایت و هدایت کی اگر در صد لون رنجی چون لذت مغفرت بود همه شیرین شود باقی هر دولتی کی آن را ناآزموده تمنی می‌بری با آن رنجی قرینست کی آن را نمی‌بینی چنانک از هر دامی دانه پیدا بود و فخ پنهان تو درین یک دام مانده‌ای تمنی می‌بری کی کاشکی با آن دانه‌ها رفتمی پنداری کی آن دانه‌ها بی‌دامست
How the fox disapproved of the saying of the ass, “I am satisfied with my lot.”

ناپسندیدن روباه گفتن خر را کی من راضیم به قسمت
How the ass answered the fox.

جواب گفتن خر روباه را
How the fox answered the ass.

جواب گفتن روبه خر را
How the ass answered the fox.

جواب گفتن خر روباه را
Exposition of the meaning of trust in God, (which is illustrated by) the Story of the ascetic who, making trial of his trust in God, abandoned his property and (native) town and went far away from the beaten tracks and thoroughfares of men to the foot of a remote and inaccessible mountain, (where) in extreme hunger he laid his head upon a stone and fell asleep, saying to himself, ‘I put trust in Thy providing the means (of livelihood) and daily bread; and I cut myself off from (all) means (secondary causes) in order that I may experience the causation of trust in God.’

در تقریر معنی توکل حکایت آن زاهد کی توکل را امتحان می‌کرد از میان اسباب و شهر برون آمد و از قوارع و ره‌گذر خلق دور شد و ببن کوهی مهجوری مفقودی در غایت گرسنگی سر بر سر سنگی نهاد و خفت و با خود گفت توکل کردم بر سبب‌سازی و رزاقی تو و از اسباب منقطع شدم تا ببینم سببیت توکل را
How the fox answered the ass and urged him to seek a livelihood.

جواب دادن روبه خر را و تحریض کردن او خر را بر کسب
How the ass answered the fox, saying, “Trust in God is the best way of earning a livelihood, for every one needs to trust in God and cry, ‘O God, bring this work of mine to success’; and prayer involves trust in God, and trust in God is the (only) means of livelihood that is independent of any other means, etc.”

جواب گفتن خر روباه را کی توکل بهترین کسبهاست کی هر کسبی محتاجست به توکل کی ای خدا این کار مرا راست آر و دعا متضمن توکلست و توکل کسبی است کی به هیچ کسبی دیگر محتاج نیست الی آخره
Parable of the camel, explaining that when some one tells of his good fortune and you do not perceive in him any appearance or sign of welfare, there is reason to suspect that he is an imitator therein (of those who have really attained to spiritual felicity).

مثل آوردن اشتر در بیان آنک در مخبر دولتی فر و اثر آن چون نبینی جای متهم داشتن باشد کی او مقلدست در آن
The difference between the call of the perfect Shaykh who is united with God and the words of imperfect men whose (spiritual) virtues are acquired and artificial.

فرق میان دعوت شیخ کامل واصل و میان سخن ناقصان فاضل فضل تحصیلی بر بسته
Fabula cinaedi cui paedicator tempore paedicandi “Quamobrem,” inquit, “hic pugio est?” Respondit: “Ut, siquis mihi injuriam facere cogitaverit, ventrem ejus diffindam.” Paedicator super eo ultro citroque se movebat et aiebat, “Deo gloria quod ego injuriam tibi facere non cogito.” “My tent (verse) is not a tent, it is a continent; my jest is not a jest, it is a lesson.” Verily, God is not ashamed to set forth as a parable a gnat or what exceeds it, i.e. “what exceeds it in respect of the corruption of (men’s) souls by disbelief”; (for the infidels ask), “What is it that Allah means by using this as a parable?” and then He answers (them), “I mean this: He lets many be led astray thereby and He lets many be guided aright thereby.” Every temptation is like a pair of scales: many come off with honour and many with disgrace; and if you were to meditate on it (this parable) a little, you would feel many of its excellent effects. [The story of the sodomite and the sodomizer’s asking him during the occasion of sodomy, “What is this dagger (of yours) for?” He (the sodomite) answered, “So that, (regarding) anyone who thinks evil (bears evil desires) toward me, I may rip (open) his belly.” The sodomizer was coming and going (moving back and forth in the act of sodomy) and was saying, “God be praised, since I am not thinking evil toward you.” “My tent ….]

حکایت آن مخنث و پرسیدن لوطی ازو در حالت لواطه کی این خنجر از بهر چیست گفت از برای آنک هر کی با من بد اندیشد اشکمش بشکافم لوطی بر سر او آمد شد می‌کرد و می‌گفت الحمدلله کی من بد نمی‌اندیشم با تو «بیت من بیت نیست اقلیمست هزل من هزل نیست تعلیمست» ان الله یستحیی ان یضرب مثلا ما بعوضة فما فوقها ای فما فوقها فی تغییر النفوس بالانکار ان ما ذا ا راد الله بهذا مثلا و آنگه جواب می‌فرماید کی این خواستم یضل به کثیرا و یهدی به کثیرا کی هر فتنه‌ای هم‌چون میزانست بسیاران ازو سرخ‌رو شوند و بسیاران بی‌مراد شوند و لو تاملت فیه قلیلا وجدت من نتایجه الشریفة کثیرا
How the cunning of the fox prevailed over the desire of the ass to preserve and restrain himself (from yielding to temptation), and how the fox led the ass to the lion in the jungle.

غالب شدن حیله‌ی روباه بر استعصام و تعفف خر و کشیدن روبه خر را سوی شیر به بیشه

Story of the person who rushed into a house in terror, with cheeks yellow (pale) as saffron, lips blue as indigo, and hands trembling like the leaves of a tree. The master of the house asked, “Is all well (with you)? What is the matter?” He replied, “Outside they are taking asses by force.” “Bless you!” cried the other; “they are taking asses, (but) you are not an ass: what are you afraid of?” He said, “They are taking (them) in a great hurry: (all) discrimination has ceased. To-day I am afraid they will take me for an ass.”
حکایت آن شخص کی از ترس خویشتن را در خانه‌ای انداخت رخها زرد چون زعفران لبها کبود چون نیل دست لرزان چون برگ درخت خداوند خانه پرسید کی خیرست چه واقعه است گفت بیرون خر می‌گیرند به سخره گفت مبارک خر می‌گیرند تو خر نیستی چه می‌ترسی گفت خر به جد می‌گیرند تمییز برخاسته است امروز ترسم کی مرا خر گیرند
How the fox brought the ass to the lion, and how the ass jumped away from the lion, and how the fox reproached the lion, saying, “The ass was still far off: you were too hasty”; and how the lion made excuses and entreated the fox to go and trick him a second time.
بردن روبه خر را پیش شیر و جستن خر از شیر و عتاب کردن روباه با شیر کی هنوز خر دور بود تعجیل کردی و عذر گفتن شیر و لابه کردن روبه را شیر کی برو بار دگرش به فریب
Explaining that the violation of a covenant and (vow of) repentance is the cause of affliction; nay, it is the cause of metamorphosis, as in the case of the “Fellows of the Sabbath” and in the case of the “Fellows (who disbelieved in the miracle) of the Table of Jesus,” for (God hath said), “And He turned them into apes and swine.” And in this community there is (only) metamorphosis of the spirit, but at the Resurrection the form of the spirit will be given to the body.

در بیان آنک نقض عهد و توبه موجب بلا بود بلک موجب مسخ است چنانک در حق اصحاب سبت و در حق اصحاب مایده‌ی عیسی و جعل منهم القردة و الخنازیر و اندرین امت مسخ دل باشد و به قیامت تن را صورت دل دهند نعوذ بالله
How the fox approached the runaway ass a second time in order to beguile him once more.

دوم بار آمدن روبه بر این خر گریخته تا باز بفریبدش
The reply of the ass to the fox.

جواب گفتن خر روباه را
The answer of the fox to the ass.

جواب گفتن روبه خر را
Story of Shaykh Mohammed Sar-razí of Ghazna, may God sanctify his spirit!

حکایت شیخ محمد سررزی غزنوی قدس الله سره
How after many years the Shaykh came from the desert to the city of Ghazna and carried round the basket (as a beggar) in obedience to the behest from the Unseen and distributed amongst the poor all (the money and food) that was collected. “When any one possesses the spirit of the glory of Labbayka (devoted service), letter on letter and messenger after messenger are (sent to him),” as (when) the window of a house is open, sunbeams and moonbeams and rain and letters and so forth never cease (from coming in).

آمدن شیخ بعد از چندین سال از بیابان به شهر غزنین و زنبیل گردانیدن به اشارت غیبی و تفرقه کردن آنچ جمع آید بر فقرا هر که را جان عز لبیکست نامه بر نامه پیک بر پیکست چنانک روزن خانه باز باشد آفتاب و ماهتاب و باران و نامه و غیره منقطع نباشد
On the meaning of “But for thee, I would not have created the heavens.”

در معنی لولاک لما خلقت الافلاک
How the Shaykh, in obedience to the intimation from the Unseen, went with his basket four times in one day to the house of a certain Amír for the purpose of begging; and how the Amír rebuked him for his impudence, and how he excused himself to the Amír.

رفتن این شیخ در خانه‌ی امیری بهر کدیه روزی چهار بار به زنبیل به اشارت غیب و عتاب کردن امیر او را بدان وقاحت و عذر گفتن او امیر را
How the admonition of the Shaykh and the reflexion of (the impression produced by) his sincerity moved the Amír to weep; and how after (having shown) that irreverence he gave up (to him the contents of) his treasury; and how the Shaykh preserved himself (from temptation) and refused to accept (the gift) and said, “I cannot take any action in the absence of an intimation (from God).”

گریان شدن امیر از نصیحت شیخ و عکس صدق او و ایثار کردن مخزن بعد از آن گستاخی و استعصام شیخ و قبول ناکردن و گفتن کی من بی‌اشارت نیارم تصرفی کردن
How the (following) intimation came to the Shaykh from the Unseen: “During these two years thou hast taken and given by Our command; henceforth give but do not take; always put thy hand under the mat which on thy behalf We have made to be like the wallet of Abú Hurayra, and thou wilt find (there) whatever thou mayst desire.” (The object of such miracles is) that the people of the world may gain certainty that beyond this (world) is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enter therein, it will become faith; if poison enter therein, it will become an antidote (to poison). It (that world) is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it (in this world). As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue, (such is the relation of that world to this): it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.

اشارت آمدن از غیب به شیخ کی این دو سال به فرمان ما بستدی و بدادی بعد ازین بده و مستان دست در زیر حصیر می‌کن کی آن را چون انبان بوهریره کردیم در حق تو هر چه خواهی بیابی تا یقین شود عالمیان را کی ورای این عالمیست کی خاک به کف گیری زر شود مرده درو آید زنده شود نحس اکبر در وی آید سعد اکبر شود کفر درو آید ایمان گردد زهر درو آید تریاق شود نه داخل این عالمست و نه خارج این عالم نه تحت و نه فوق نه متصل نه منفصل بی‌چون و بی چگونه هر دم ازو هزاران اثر و نمونه ظاهر می‌شود چنانک صنعت دست با صورت دست و غمزه‌ی چشم با صورت چشم و فصاحت زبان با صورت زبان نه داخلست و نه خارج او نه متصل و نه منفصل والعاقل تکفیه الاشارة
How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of (his being endowed with Divine attributes, in accordance with the command), “Go forth with My attributes unto My creatures.”

دانستن شیخ ضمیر سایل را بی گفتن و دانستن قدر وام وام‌داران بی گفتن کی نشان آن باشد کی اخرج به صفاتی الی خلقی
The means of knowing people’s hidden thoughts.

سبب دانستن ضمیرهای خلق
How the cunning of the fox prevailed over the attempt of the ass to preserve himself from falling into temptation.

غالب شدن مکر روبه بر استعصام خر
Explaining the excellency of abstinence and hunger.

در بیان فضیلت احتما و جوع
Parable
مثل

Story of the disciple of whose greediness and secret thoughts his Shaykh became aware. He admonished him with his tongue and in the course of his admonition bestowed on him, by Divine command, the food of trust in God.
حکایت مریدی کی شیخ از حرص و ضمیر او واقف شد او را نصیحت کرد به زبان و در ضمن نصیحت قوت توکل بخشیدش به امر حق
Story of the cow that is alone in a great island. God most High fills the great island with plants and sweet herbs which are cows’ fodder, and the cow feeds on all that (vegetation) till nightfall and grows fat (and big) as a mountain-crag. When night comes, she cannot sleep for anxiety and fear, (for she thinks), “I have fed on the whole field: what shall I eat to-morrow?” So in consequence of this anxiety she becomes thin like a toothpick. At daybreak she sees the whole field is greener and richer than it was yesterday, and again she eats and grows fat. Then again at nightfall the same anxiety seizes her. For years she has been experiencing the like of this, and (yet) she puts no confidence (in the Provider).
حکایت آن گاو کی تنها در جزیره ایست بزرگ حق تعالی آن جزیره‌ی بزرگ را پر کند از نبات و ریاحین کی علف گاو باشد تا به شب آن گاو همه را بخورد و فربه شود چون کوه پاره‌ای چون شب شود خوابش نبرد از غصه و خوف کی همه صحرا را چریدم فردا چه خورم تا ازین غصه لاغر شود هم‌چون خلال روز برخیزد همه صحرا را سبزتر و انبوه‌تر بیند از دی باز بخورد و فربه شود باز شبش همان غم بگیرد سالهاست کی او هم‌چنین می‌بیند و اعتماد نمی‌کند
How the lion made the ass his prey, and being thirsty after his exertions went to the spring to drink. Before his return the fox had eaten the liver together with the lungs, heart, and kidneys, which are the choicest parts. The lion looked for the heart and liver, and when he did not find them asked the fox where they were. The fox replied, “If he had possessed a heart and liver, how should he have come back to thee after receiving such a stern lesson on that day and (only) saving his life by means of a thousand devices?” “If we had hearkened or considered with understanding we should not have been among the fellows of Hell-fire.”

صید کردن شیر آن خر را و تشنه شدن شیر از کوشش رفت به چشمه تا آب خورد تا باز آمدن شیر جگربند و دل و گرده را روباه خورده بود کی لطیفترست شیر طلب کرد دل و جگر نیافت از روبه پرسید کی کو دل و جگر روبه گفت اگر او را دل و جگر بودی آنچنان سیاستی دیده بود آن روز و به هزار حیله جان برده کی بر تو باز آمدی لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر
Story of the monk who went about with a lamp in the daytime in the midst of the bazaar because of the ecstasy which he had (in his heart).

حکایت آن راهب که روز با چراغ می‌گشت در میان بازار از سر حالتی کی او را بود
How a Moslem called a Magian (to accept Islam).

دعوت کردن مسلمان مغ را
Parable of the Devil at the door of the Merciful God.

مثل شیطان بر در رحمان
The reply of the Sunní (orthodox) believer to the Necessitarian infidel, and the proof by which he established the power of choice possessed by (every) servant of God. The Sunna is a road trodden by the feet of the prophets, on whom be peace. On the right hand of that road lies the desert of Necessity (jabr), where he (the Necessitarian) regards himself as having no power of choice and denies the (Divine) command and prohibition and employs (false) interpretation (ta’wíl); and from the (Divine) command and prohibition being denied there necessarily follows the denial of Paradise, since Paradise is the reward of those who obey the (Divine) command, while Hell is the reward of those who disobey it. I will not state to what else it ultimately leads: an indication is enough for the wise. And on the left hand of that road lies the desert of Free-will (qadar), where he (who holds that doctrine) regards the power of the Creator as overcome by the power of the creatures; and thence arise the corruptions (vicious opinions) which have been enumerated (above) by the Magian who was a Necessitarian.

جواب گفتن ممن سنی کافر جبری را و در اثبات اختیار بنده دلیل گفتن سنت راهی باشد کوفته‌ی اقدام انبیا علیهم‌السلام بر یمین آن راه بیابان جبر کی خود را اختیار نبیند و امر و نهی را منکر شود و تاویل کند و از منکر شدن امر و نهی لازم آید انکار بهشت کی جزای مطیعان امرست و دوزخ جزای مخالفان امر و دیگر نگویم بچه انجامد کی العاقل تکفیه الاشاره و بر یسار آن راه بیابان قدرست کی قدرت خالق را مغلوب قدرت خلق داند و از آن آن فسادها زاید کی آن مغ جبری بر می‌شمرد
The inward consciousness of having the power to choose or of acting under compulsion, of anger or self-restraint, of repletion or hunger, corresponds to the senses that know and distinguish yellow from red and small from great and bitter from sweet and musk from dung and hard from soft by the sense of touch and hot from cold and burning (hot) from lukewarm and wet from dry and contact with a wall from contact with a tree. Therefore he who denies inward consciousness denies the senses, and (he does) more (than that), (for) inward consciousness is more evident than the senses, inasmuch as one can bind the senses and prevent them from functioning, while it is impossible to bar the way to the experiences of inward consciousness and stop their entrance. And an indication is enough for the wise.

درک وجدانی چون اختیار و اضطرار و خشم و اصطبار و سیری و ناهار به جای حس است کی زرد از سرخ بداند و فرق کند و خرد از بزرگ و طلخ از شیرین و مشک از سرگین و درشت از نرم به حس مس و گرم از سرد و سوزان از شیر گرم و تر از خشک و مس دیوار از مس درخت پس منکر وجدانی منکر حس باشد و زیاده که وجدانی از حس ظاهرترست زیرا حس را توان بستن و منع کردن از احساس و بستن راه و مدخل وجدانیات را ممکن نیست و العاقل تکفیه الاشارة
A Story illustrating and confirming the view that mankind have the power of choice, and showing that Pre-ordination and Predestination do not annul the power of choice.

حکایت هم در بیان تقریر اختیار خلق و بیان آنک تقدیر و قضا سلب کننده‌ی اختیار نیست
Another Story in answer to the Necessitarian, confirming (Man’s) power of choice and the validity of the (Divine) commands and prohibitions, and showing that the Necessitarian’s excuse is not accepted in any religious sect or in any religion and that it does not save him from being duly punished for the (sinful) actions which he has committed, just as the Necessitarian Iblís was not saved (from punishment) by saying (to God), ‘Because Thou hast made me to err.’ And the little indicates the much.

حکایت هم در جواب جبری و اثبات اختیار و صحت امر و نهی و بیان آنک عذر جبری در هیچ ملتی و در هیچ دینی مقبول نیست و موجب خلاص نیست از سزای آن کار کی کرده است چنانک خلاص نیافت ابلیس جبری بدان کی گفت بما اغویتنی والقلیل یدل علی الکثیر
The meaning of ‘whatever God willed came to be,’ i.e. ‘the will is His will and pleasure. Seek His pleasure, be not distressed by the anger of others and the disapproval of others.’ Although the word ‘kána’ (came to be) denotes the past, yet there is no past or future in the action of God, for with God there is neither morn nor eve.

معنی ما شاء الله کان یعنی خواست خواست او و رضا رضای او جویید از خشم دیگران و رد دیگران دلتنگ مباشید آن کان اگر چه لفظ ماضیست لیکن در فعل خدا ماضی و مستقبل نباشد کی لیس عند الله صباح و لا مساء
And similarly (the Tradition), ‘the Pen has dried’ means that the Pen has dried after writing (the words), ‘Obedience and disobedience (to God) are not on the same level, honesty and stealing are not on the same level.’ The Pen has dried (after writing) that thanksgiving and ingratitude are not on the same level. The Pen has dried (after writing) that God does not let the reward of the righteous be lost.
و هم‌چنین قد جف القلم یعنی جف القلم و کتب لا یستوی الطاعة والمعصیة لا یستوی الامانة و السرقة جف القلم ان لا یستوی الشکر و الکفران جف القلم ان الله لا یضیع اجر المحسنین

Story of the dervish who saw at Herát the well-equipped slaves of the ‘Amíd of Khurásán, mounted on Arab horses and wearing gold-embroidered coats, caps richly ornamented (with silver or gems), etc. He asked, ‘What princes and what kings are these?’ On being told that they were not princes, but the slaves of the ‘Amíd of Khurásán, he turned his face to Heaven, crying, ‘O God, learn from the ‘Amíd how to take care of slaves!’ There (in Khurásán) the State-accountant (Mustawfí) is called ‘Amíd.
حکایت آن درویش کی در هری غلامان آراسته‌ی عمید خراسان را دید و بر اسبان تازی و قباهای زربفت و کلاهای مغرق و غیر آن پرسید کی اینها کدام امیرانند و چه شاهانند گفت او را کی اینها امیران نیستند اینها غلامان عمید خراسانند روی به آسمان کرد کی ای خدا غلام پروردن از عمید بیاموز آنجا مستوفی را عمید گویند
How the Necessitarian infidel again replied to the Sunní who was inviting him to accept Islam and abandon his belief in Necessity, and how the debate was prolonged on both sides; for this difficult and controversial matter cannot be decided except by the real love that has no further interest in it “and that is God’s grace: He bestows it on whom He pleases.”
باز جواب گفتن آن کافر جبری آن سنی را کی باسلامش دعوت می‌کرد و به ترک اعتقاد جبرش دعوت می‌کرد و دراز شدن مناظره از طرفین کی ماده‌ی اشکال و جواب را نبرد الا عشق حقیقی کی او را پروای آن نماند و ذلک فضل الله یتیه من یشاء
How the King (Mahmúd) purposely asked Ayáz, “(Why) art thou telling all this sorrow and joy to a rustic shoe and a sheepskin jacket, which are inanimate?” (His purpose was) that he might induce Ayáz to speak.

پرسیدن پادشاه قاصدا ایاز را کی چندین غم و شادی با چارق و پوستین کی جمادست می‌گویی تا ایاز را در سخن آورد
How the kinsfolk of Majnún said to him, “The beauty of Laylá is limited, it is not so very great: in our city there are many fairer than she. We will show unto thee one or two or ten: take thy choice, and deliver us (from reproach) and thyself (from affliction)”; and how Majnún answered them.

گفتن خویشاوندان مجنون را کی حسن لیلی باندازه‌ایست چندان نیست ازو نغزتر در شهر ما بسیارست یکی و دو و ده بر تو عرضه کنیم اختیار کن ما را و خود را وا رهان و جواب گفتن مجنون ایشان را
Story of Júhí, who put on a chádar, went to hear the sermon, seated himself amongst the women, and behaved in such a way that a certain woman knew he was a man and screamed.

حکایت جوحی کی چادر پوشید و در وعظ میان زنان نشست و حرکتی کرد زنی او را بشناخت کی مردست نعره‌ای زد
How the King (Mahmúd) once more commanded Ayáz, saying, “Give a clear explanation concerning thy rustic spoon and sheep skin jacket in order that thy fellow-servants may be admonished by that indication; for (the Prophet has said), ‘Religion consists in (giving) sincere counsel.’”

فرمودن شاه به ایاز بار دگر کی شرح چارق و پوستین آشکارا بگو تا خواجه تاشانت از آن اشارت پند گیرد کی الدین النصیحة و موعظه یابند
Story of the infidel whom, in the time of Abá Yazíd (Báyazíd), they invited to become a Moslem; and how he answered them.

حکایت کافری کی گفتندش در عهد ابا یزید کی مسلمان شو و جواب گفتن او ایشان را
Story of the harsh-voiced muezzin who called (the Moslems) to prayer in the land of the infidels and to whom a certain infidel offered presents.

حکایت آن مذن زشت آواز کی در کافرستان بانگ نماز داد و مرد کافری او را هدیه داد
Story of the woman who told her husband that the cat had eaten the meat, (whereupon) the husband put the cat in the balance (in order to weigh her). (Finding that) her weight amounted to half a “mann”, he said, “O wife, the meat weighed half a ‘mann’ and more. If this is the meat, where is the cat? Or if this is the cat, where is the meat?”

حکایت آن زن کی گفت شوهر را کی گوشت را گربه خورد شوهر گربه را به ترازو بر کشید گربه نیم من برآمد گفت ای زن گوشت نیم من بود و افزون اگر این گوشتست گربه کو و اگر این گربه است گوشت کو
Story of the Amír who bade his slave fetch some wine: the slave went off and was bringing a jug of wine, (when) an ascetic (who) was on the road admonished him that he should act righteously and threw a stone and smashed the jug; the Amír heard (of this) and resolved to punish the ascetic. That happened in the epoch of the religion of Jesus, on whom be peace, when wine had not yet been declared unlawful; but the ascetic was showing an abhorrence (for worldly pleasure) and preventing (others) from indulging themselves.

حکایت آن امیر کی غلام را گفت کی می بیار غلام رفت و سبوی می آورد در راه زاهدی بود امر معروف کرد زد سنگی و سبو را بشکست امیر بشنید و قصد گوشمال زاهد کرد و این قصد در عهد دین عیسی بود علیه‌السلام کی هنوز می حرام نشده بود ولیکن زاهد تقزیزی می‌کرد و از تنعم منع می‌کرد
Story of Ziyá-yi Dalq, who was very tall, while his brother, the Shaykh of Islam Táj of Balkh, was exceedingly short; and this Shaykh of Islam was ashamed of his brother Ziyá. (One day) Ziyá came to (hear) his brother’s lecture, at which all the leading men of Balkh were present. Ziyá made a bow (to his brother) and passed on. The Shaykh of Islam half rose (from his seat) in a negligent manner, (whereupon) he (Ziyá) said, “Yes, you are very tall: take a bit off (your height)!”

حکایت ضیاء دلق کی سخت دراز بود و برادرش شیخ اسلام تاج بلخ به غایت کوتاه بالا بود و این شیخ اسلام از برادرش ضیا ننگ داشتی ضیا در آمد به درس او و همه صدور بلخ حاضر به درس او ضیا خدمتی کرد و بگذشت شیخ اسلام او را نیم قیامی کرد سرسری گفت آری سخت درازی پاره‌ای در دزد
How the enraged Amír set out to punish the ascetic.

رفتن امیر خشم‌آلود برای گوشمال زاهد
Story of Dalqak’s checkmating the Sayyid, the Sháh of Tirmid.

حکایت مات کردن دلقک سید شاه ترمد را
How Mustafá (Mohammed), on whom be peace, (was about to) cast himself down from Mount Hirá because of his distress at the long delay of Gabriel, on whom be peace, in appearing; and how Gabriel, on whom be peace, showed himself to him, saying, “Do not cast (thyself down), for (great) fortunes are in front of thee.”

قصد انداختن مصطفی علیه‌السلام خود را از کوه حری از وحشت دیر نمودن جبرئیل علیه‌السلام خود را به وی و پیدا شدن جبرئیل به وی کی مینداز کی ترا دولتها در پیش است
How the Amír answered those neighbours of the ascetic who interceded for him: “Why,” said he, “did he behave (so) impudently and why did he break my jug (of wine)? I will not listen to intercession in this matter, for I have sworn to punish him as he deserves.”

جواب گفتن امیر مر آن شفیعان را و همسایگان زاهد را کی گستاخی چرا کرد و سبوی ما را چرا شکست من درین باب شفاعت قبول نخواهم کرد کی سوگند خورده‌ام کی سزای او را بدهم
How the neighbours of the ascetic, who were interceding for him, kissed the hands and feet of the Amír and humbly entreated him a second time.

دو بار دست و پای امیر را بوسیدن و لابه کردن شفیعان و همسایگان زاهد
How the Amír answered them again.

باز جواب گفتن آن امیر ایشان را
Commentary on the Verse “And lo, the After-home is the (real) life, if they but knew.” The gates and walls and area of that World and its water and pitchers and fruits and trees, all are living and speaking and hearing; and on that account Mustafá (Mohammed), on whom be peace, has said that the present world is a carcase and those who seek it are curs. If the next world had no life, the next world too would be a carcase: a carcase is so called because of its being dead, not because of its evil smell and its foulness.

تفسیر این آیت که و ان الدار الاخرة لهی الحیوان لوکانوا یعلمون کی در و دیوار و عرصه‌ی آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدنیا جیفه و طلابها کلاب و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی
How the King (Mahmud) requested Ayáz for the second time, saying, “Explain thy case and solve the difficulty felt by the incredulous and censorious; for it is not (like thy) generosity to leave them in perplexity.”

دگربار استدعاء شاه از ایاز کی تاویل کار خود بگو و مشکل منکران را و طاعنان را حل کن کی ایشان را در آن التباس رها کردن مروت نیست

Comparison of the human body to a guest-house and of the diverse thoughts to the diverse guests. The gnostic, acquiescing in those thoughts of sorrow or joy, resembles a hospitable person who treats strangers with kindness., like Khalíl (Abraham); for Khalíl’s door was always open to receive his guest with honour infidel and true believer and trusty and treacherous alike; and he would show a cheerful face to all his guests.
تمثیل تن آدمی به مهمان‌خانه و اندیشه‌های مختلف به مهمانان مختلف عارف در رضا بدان اندیشه‌های غم و شادی چون شخص مهمان‌دوست غریب‌نواز خلیل‌وار کی در خلیل باکرام ضیف پیوسته باز بود بر کافر و ممن و امین و خاین و با همه مهمانان روی تازه داشتی
Story of the guest concerning whom the wife of the master of the house said, “The rain has set in, and our guest is left on our hands.”
حکایت آن مهمان کی زن خداوند خانه گفت کی باران فرو گرفت و مهمان در گردن ما ماند
Comparing the daily thoughts that come into the heart with the new guests who from the beginning of the day alight in the house and behave with arrogance and ill-temper towards the master of the house; and concerning the merit of treating the guest with kindness and of suffering his haughty airs patiently.

تمثیل فکر هر روزینه کی اندر دل آید به مهمان نو کی از اول روز در خانه فرود آید و فضیلت مهمان‌نوازی و ناز مهمان کشیدن و تحکم و بدخویی کند به خداوند خانه
How the Sultan (Mahmud) showed favour to Ayáz.

نواختن سلطان ایاز را
How a father enjoined his daughter to take care lest she should become with child by her husband.

وصیت کردن پدر دختر را کی خود را نگهدار تا حامله نشوی از شوهرت
Description of the pusillanimity and weakness of the Súfí who has been brought up in ease and has never struggled with himself or experienced the pain and searing anguish of (Divine) love, and has been deluded by the homage and hand-kissing of the vulgar and their gazing on him with veneration and pointing at him with their fingers and saying, “He is the (most famous) Súfí in the world to-day”; and has been made sick by vain imagination, like the teacher who was told by the children that he was ill. In the conceit of being a (spiritual) warrior and regarded as a hero in this (spiritual) Way, he goes on campaign with the soldiers engaged in the war against the infidels. “I will show my valour outwardly too,” says he; “I am unparalleled in the Greater Warfare: what difficulty, forsooth, should the Lesser Warfare present to me?” He has beheld the phantasm of a lion and performed (imaginary) feats of bravery and become intoxicated with this bravery and has set out for the jungle to seek the lion. (But) the lion says with mute eloquence, “Nay, ye will see! and again, nay, ye will see!”

وصف ضعیف دلی و سستی صوفی سایه پرورد مجاهده ناکرده درد و داغ عشق ناچشیده به سجده و دست‌بوس عام و به حرمت نظر کردن و بانگشت نمودن ایشان کی امروز در زمانه صوفی اوست غره شده و بوهم بیمار شده هم‌چون آن معلم کی کودکان گفتند کی رنجوری و با این وهم کی من مجاهدم مرا درین ره پهلوان می‌دانند با غازیان به غزا رفته کی به ظاهر نیز هنر بنمایم در جهاد اکبر مستثناام جهاد اصغر خود پیش من چه محل دارد خیال شیر دیده و دلیریها کرده و مست این دلیری شده و روی به بیشه نهاده به قصد شیر و شیر به زبان حال گفته کی کلا سوف تعلمون ثم کلا سوف تعلمون
How the champions (of Islam) counselled him, saying, “Since thou hast so little heart (courage) and stomach (pluck) that thou art made senseless by the rolling of a captive and pinioned infidel’s eyes, so that the dagger drops from thy hand, take heed, take heed! Keep to the kitchen of the Súfí convent and do not go to battle lest thou incur public disgrace!”

نصیحت مبارزان او را کی با این دل و زهره کی تو داری کی از کلابیسه شدن چشم کافر اسیری دست بسته بیهوش شوی و دشنه از دست بیفتد زنهار زنهار ملازم مطبخ خانقاه باش و سوی پیکار مرو تا رسوا نشوی
Story of ‘Iyádí, may God have mercy on him, who had taken part in seventy campaigns against the infidels and had always fought with his breast bare (unprotected by armour), in the hope that he might become a martyr; and how, despairing of that, he turned from the Lesser Warfare to the Greater Warfare and adopted the practice of (religious) seclusion; and how he suddenly heard the drums of the holy warriors, and the fleshly soul within him urged him violently to take the field; and how he suspected (the motives of) his fleshly soul in desiring this.

حکایت عیاضی رحمه‌الله کی هفتاد غزو کرده بود سینه برهنه بر امید شهید شدن چون از آن نومید شد از جهاد اصغر رو به جهاد اکبر آورد و خلوت گزید ناگهان طبل غازیان شنید نفس از اندرون زنجیر می‌درانید سوی غزا و متهم داشتن او نفس خود را درین رغبت
Story of the (spiritual) warrior who every day used to take one dirhem separately from a purse containing (pieces of) silver and throw it into a ditch (full of water) for the purpose of thwarting the greed and cupidity of his fleshly soul; and how his soul tempted him, saying, “Since you are going to throw (this money) into the ditch, at least throw it away all at once, so that I may gain deliverance, for despair is one of the two (possible) reliefs”; and how he replied, “I will not give thee this relief either.”

حکایت آن مجاهد کی از همیان سیم هر روز یک درم در خندق انداختی به تفاریق از بهر ستیزه‌ی حرص و آرزوی نفس و وسوسه‌ی نفس کی چون می‌اندازی به خندق باری به یک‌بار بینداز تا خلاص یابم کی الیاس احدی الراحتین او گفته کی این راحت نیز ندهم
How an informer described a girl and exhibited the picture of her on paper, and how the Caliph of Egypt fell in love with it and sent an Amír with a mighty army to the gates of Mawsil (Mosul) and made great slaughter and devastation for the purpose (of obtaining the girl).

صفت کردن مرد غماز و نمودن صورت کنیزک مصور در کاغذ و عاشق شدن خلیفه‌ی مصر بر آن صورت و فرستادن خلیفه امیری را با سپاه گران بدر موصل و قتل و ویرانی بسیار کردن بهر این غرض
How the lord of Mawsil surrendered the girl to the Caliph in order that there might be no more shedding of Moslem blood.

ایثار کردن صاحب موصل آن کنیزک را بدین خلیفه تا خون‌ریز مسلمانان بیشتر نشود
How that military chief repented of the sin which he had committed and adjured the girl not to tell the Caliph anything of what had happened.

پشیمان شدن آن سرلشکر از آن خیانت کی کرد و سوگند دادن او آن کنیزک را کی به خلیفه باز نگوید از آنچ رفت
The argument of those who disbelieve in the after-life, and a demonstration of the weakness of that argument, since their argument amounts to “We do not see any other (world) than this.”

حجت منکران آخرت و بیان ضعف آن حجت زیرا حجت ایشان به دین باز می‌گردد کی غیر این نمی‌بینیم
Venit Khalífa ad puellam formosam concubitus causa. [How the Caliph came next to that one of beautiful face for the sake of (sexual) intercourse.]

آمدن خلیفه نزد آن خوب‌روی برای جماع
Puellam risus occupat propter libidinem Klalífae debilem et libidinem illius ducis validissimam. Khalífa puellae risum animadvertit. [How laughter took hold of the maidservant because of the weakness of the Caliph’s lust and the strength of the captain’s lust, and how the Caliph understood the maidservant’s laughter.]

خنده گرفتن آن کنیزک را از ضعف شهوت خلیفه و قوت شهوت آن امیر و فهم کردن خلیفه از خنده‌ی کنیزک
How the girl disclosed the secret to the Caliph in fear of (having her head cut off by) a blow of the sword, and how she was forced (to speak) by the Caliph (who said), “Give a true account of the cause of thy laughter or else I will kill thee.”

فاش کردن آن کنیزک آن راز را با خلیفه از زخم شمشیر و اکراه خلیفه کی راست گو سبب این خنده را و گر نه بکشمت
How the monarch, on being acquainted with that act of treachery, resolved to conceal and pardon it and give her (the slave-girl) to him (the captain), and recognised that the tribulation was a punishment inflicted on him and was (the result of) his attempt (to obtain the slave-girl) and the wrong which he had done to the lord of Mawsil; for “and whoso doeth evil, it is against himself” and “lo, thy Lord is on the watch”; and how he feared that, if he should avenge himself, the vengeance would recoil on his own head, as this injustice and greed (of his) had (already) recoiled upon him.

عزم کردن شاه چون واقف شد بر آن خیانت کی بپوشاند و عفو کند و او را به او دهد و دانست کی آن فتنه جزای او بود و قصد او بود و ظلم او بر صاحب موصل کی و من اساء فعلیها و ان ربک لبالمرصاد و ترسیدن کی اگر انتقام کشد آن انتقام هم بر سر او آید چنانک این ظلم و طمع بر سرش آمد
Explaining that the words “We have apportioned” mean that He (God) bestows on one the lust and (physical) strength of asses and on another the intelligence and (spiritual) strength of the prophets and the angels. “To turn the head away from sensual desire is (a mark of) nobility; to abandon sensual desire is (a mark of) the (spiritual) strength that belongs to prophethood.” “The seeds that are not sown in lust their fruit only appears at the Resurrection.”

بیان آنک نحن قسمنا کی یکی را شهوت و قوت خران دهد و یکی را کیاست و قوت انبیا و فرشتگان بخشد سر ز هوا تافتن از سروریست ترک هوا قوت پیغامبریست تخمهایی کی شهوتی نبود بر آن جز قیامتی نبود
How the King (Mahmud), in the midst of (the company present in) the Diwán and assembly-place, put a pearl in the hand of the Vizier and asked him what it was worth; and how the Vizier gave an extremely high estimate of its value; and when the King commanded hi to break it, answered, “How should I break it?” and so forth.

دادن شاه گوهر را میان دیوان و مجمع به دست وزیر کی این چند ارزد و مبالغه کردن وزیر در قیمت او و فرمودن شاه او را کی اکنون این را بشکن و گفت وزیر کی این را چون بشکنم الی آخر القصه
How the pearl, (passing) from hand to hand, came round at last to Ayáz; and (concerning) the sagacity of Ayáz, and how he did not act in conformity with them and was not beguiled by the King’s giving them goods and riches and increasing their robes of honour and salaries and praising the intelligence of those erring men; for one ought not to regard the imitator as a Moslem: he may be a Moslem, but it rarely happens that he holds fast to his faith and comes off safely from the trials (to which he is exposed) for he lacks the steadfastness of the clairvoyant except (in the case of) those whom God preserves; because the Truth is one, and its contrary is very deceptive and like unto it (in appearance). Since the imitator does not know the contrary (so as to distinguish it from the Truth), on that account he cannot have known the Truth; but when, notwithstanding his ignorance, God preserves him by favour, that ignorance does him no harm.

رسیدن گوهر از دست به دست آخر دور به ایاز و کیاست ایاز و مقلد ناشدن او ایشان را و مغرور ناشدن او به گال و مال دادن شاه و خلعتها و جامگیها افزون کردن و مدح عقل مخطان کردن به مکر و امتحان که کی روا باشد مقلد را مسلمان داشتن مسلمان باشد اما نادر باشد کی مقلد ازین امتحانها به سلامت بیرون آید کی ثبات بینایان ندارد الا من عصم الله زیرا حق یکیست و آن را ضد بسیار غلط‌افکن و مشابه حق مقلد چون آن ضد را نشناسد از آن رو حق را نشناخته باشد اما حق با آن ناشناخت او چو او را به عنایت نگاه دارد آن ناشناخت او را زیان ندارد
How the Amírs reviled Ayáz, saying, “Why did he break it?” and how Ayáz answered them.

تشنیع زدن امرا بر ایاز کی چرا شکستش و جواب دادن ایاز ایشان را
How the King was about to kill the Amírs, and how Ayáz made intercession before the royal throne, saying, “‘Tis better to forgive.”

قصد شاه به کشتن امرا و شفاعت کردن ایاز پیش تخت سلطان کی ای شاه عالم العفو اولی
Commentary on the Saying of Pharaoh’s magicians in the hour of their punishment, “’Tis no harm, for lo, we shall return unto our Lord.”

تفسیر گفتن ساحران فرعون را در وقت سیاست با او کی لا ضیر انا الی ربنا منقلبون
How Ayáz deemed himself culpable for thus acting as intercessor and begged pardon for this offence and deemed himself culpable for begging pardon; and this self-abasement arises from knowledge of the majesty of the King; for (the Prophet hath said), ‘I know God better than you and fear Him more than you,’ and the High God hath said, ‘None fears God but those of His servants that are possessed of knowledge.’
مجرم دانستن ایاز خود را درین شفاعت‌گری و عذر این جرم خواستن و در آن عذرگویی خود را مجرم دانستن و این شکستگی از شناخت و عظمت شاه خیزد کی انا اعلمکم بالله و اخشیکم لله و قال الله تعالی انما یخشی الله من عباده العلما

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