دفتر ششم

IN THE NAME OF GOD THE MERCIFUL, THE COMPASSIONATE

بخش 1–تمامت کتاب الموطد الکریم

How an inquirer asked (a preacher) about a bird that was supposed to have settled on the wall of a city— “Is its head more excellent and estimable and noble and honourable or its tail?”—and how the preacher gave him a reply suited to the measure of his understanding.

بخش 2–سؤال سایل از مرغی کی بر سر ربض شهری نشسته باشد سر او فاضل‌ترست و عزیزتر و شریف‌تر و مکرم‌تر یا دم او و جواب دادن واعظ سایل را به قدر فهم او

In blame of the rotten (worthless) reputations which prevent spiritual experience of the Faith and point to insincerity and stand in the way of hundreds of thousands of fools; as (for example) the (flock of) sheep stood in the way of a certain effeminate person, and he durst not pass, so he asked the shepherd, “Will these sheep of yours bite me, I wonder?” “If you are a man,” he replied, “and the root of manhood is in you, they all are devoted to you; but if you are effeminate, each one of them is a dragon to (destroy) you.” There is another (kind of) effeminate person who, when he sees the sheep, immediately turns back and does not dare to ask (the shepherd); for he is afraid that, if he asks, the sheep will fall upon him and bite him.

بخش 3–نکوهیدن ناموسهای پوسیده را کی مانع ذوق ایمان و دلیل ضعف صدق‌اند و راه‌زن صد هزار ابله چنانک راه‌زن آن مخنث شده بودند گوسفندان و نمی‌یارست گذشتن و پرسیدن مخنث از چوپان کی این گوسفندان تو مرا عجب گزند گفت ای مردی و در تو رگ مردی هست همه فدای تو اند و اگر مخنثی هر یکی ترا اژدرهاست مخنثی دیگر هست کی چون گوسفندان را بیند در حال از راه باز گردد نیارد پرسیدن ترسد کی اگر بپرسم گوسفندان در من افتند و مرا بگزند

A prayer and a seeking refuge with God from the temptation of free-will and from the temptation of those things that minister to free-will; for the heavens and the earths dreaded and feared free-will and the things that minister to it, while the nature of Man is addicted to seeking free-will and all that ministers to his free-will; as (for example) if he is sick he feels himself to have little free-will and desires health, which ministers to free-will, in order that his free-will may be increased; and he desires high office in order that his free-will may be increased. And it was excess of free-will and of whatever ministers to it that caused the wrath of God to fall upon the peoples of the past. No one ever saw Pharaoh destitute.

بخش 4–مناجات و پناه جستن به حق از فتنهٔ اختیار و از فتنهٔ اسباب اختیار کی سماوات و ارضین از اختیار و اسباب اختیار شکوهیدند و ترسیدند و خلقت آدمی مولع افتاد بر طلب اختیار و اسباب اختیار خویش چنانک بیمار باشد خود را اختیار کم بیند صحت خواهد کی سبب اختیارست تا اختیارش بیفزاید و منصب خواهد تا اختیارش بیفزاید و مهبط قهر حق در امم ماضیه فرط اختیار و اسباب اختیار بوده است هرگز فرعون بی‌نوا کس ندیده است

Story of the Hindú slave who had secretly fallen in love with his master's daughter. On learning that the girl was betrothed to the son of a nobleman, the slave sickened and began to waste away. No physician could diagnose his malady, and he (the slave) durst not tell.

بخش 5–حکایت غلام هندو کی به خداوند‌زادهٔ خود پنهان هوای آورده بود چون دختر را با مهتر‌زاده‌ای عقد کردند غلام خبر یافت رنجور شد و می‌گداخت و هیچ طبیب علت او را در نمی‌یافت و او را زهرهٔ گفتن نه

How the Khwája bade the girl's mother be patient, saying, “Don't scold the slave: without scolding him I will make him abandon this desire in such a way that neither will the spit be burnt nor the meat be left uncooked.

بخش 6–صبر فرمودن خواجه مادر دختر را کی غلام را زجر مکن من او را بی‌زجر ازین طمع باز آرم کی نه سیخ سوزد نه کباب خام ماند

Explaining that this self-delusion was not (peculiar) to that Hindú alone; on the contrary, every human being is afflicted with a similar self-delusion at every stage (of the journey), except those whom God has preserved.

بخش 7–در بیان آنک این غرور تنها آن هندو را نبود بلک هر آدمیی به چنین غرور مبتلاست در هر مرحله‌ای الا من عصم الله

Concerning the interpretation, in a general sense, of the Verse: “as often as they kindle a fire for war.”

بخش 8–در عموم تاویل این آیت کی کلما اوقدوا نارا للحرب

A Story in further exposition of this.

بخش 9–قصه‌ای هم در تقریر این

How the King (Mahmúd) revealed to the Amírs and those who were intriguing against Ayáz the reason of his superiority to them in rank and favour and salary, (explaining it) in such a manner that no argument or objection was left for them (to bring forward).

بخش 10–وا نمودن پادشاه به امرا و متعصبان در راه ایاز سبب فضیلت و مرتبت و قربت و جامگی او بریشان بر وجهی کی ایشان را حجت و اعتراض نماند

How the Amírs endeavoured to rebut that argument by the Necessitarian error and how the King answered them.

بخش 11–مدافعهٔ امرا آن حجت را به شبههٔ جبریانه و جواب دادن شاه ایشان را

Story of the fowler who had wrapped himself in grass and drawn over his head a handful of roses and red anemones, like a cap, in order that the birds might think he was grass. The clever bird had some little notion that he was (really) a man, and said (to itself), “I have never seen grass of this shape”; but it did not wholly apprehend (the truth) and was deceived by his guile, because at the first view it had no decisive argument, (whereas) on its second view of the trick it had a decisive argument, namely, cupidity and greed, (which are) especially (potent) at the time of excessive want and poverty. The Prophet—God bless and save him!—has said that poverty is almost infidelity.

بخش 12–حکایت آن صیادی کی خویشتن در گیاه پیچیده بود و دستهٔ گل و لاله را کله‌وار به سر فرو کشیده تا مرغان او را گیاه پندارند و آن مرغ زیرک بوی برد اندکی کی این آدمیست کی برین شکل گیاه ندیدم اما هم تمام بوی نبرد به افسون او مغرور شد زیرا در ادراک اول قاطعی نداشت در ادراک مکر دوم قاطعی داشت و هو الحرص و الطمع لا سیما عند فرط الحاجة و الفقر قال النبی صلی الله علیه و سلم کاد الفقر ان یکون کفرا

Story of the person whose ram was stolen by some thieves. Not content with that, they stole his clothes too by means of a trick.

بخش 13–حکایت آن شخص کی دزدان قوج او را بدزدیدند و بر آن قناعت نکرد به حیله جامه‌هاش را هم دزدیدند

The bird's debate with the fowler concerning monasticism and about the meaning of the monasticism which Mustafá (Mohammed), on whom be peace, forbade his community to practise, saying, “There is no monkery in Islam.”

بخش 14–مناظرهٔ مرغ با صیاد در ترهب و در معنی ترهبی کی مصطفی علیه‌السلام نهی کرد از آن امت خود را کی لا رهبانیة فی الاسلام

Story of the watchman who kept silence till the robbers had carried off the entire stock of the merchants, but afterwards made an outcry and did the duty of a watchman.

بخش 15–حکایت پاسبان کی خاموش کرد تا دزدان رخت تاجران بردند به کلی بعد از آن هیهای و پاسبانی می‌کرد

How the bird attributed its being caught in the trap to the artifice and cunning and hypocrisy of the ascetic; and how the ascetic answered the bird.

بخش 16–حواله کردن مرغ گرفتاری خود را در دام به فعل و مکر و زرق زاهد و جواب زاهد مرغ را

Story of the lover who, in hope of the tryst promised (to him) by his beloved, came at night to the house that he had indicated. He waited (there) part of the night; (then) he was overcome by sleep. (When) his beloved came to fulfil his promise and found him asleep, he filled his lap with walnuts and left him sleeping and returned (home).

بخش 17–حکایت آن عاشق کی شب بیامد بر امید وعدهٔ معشوق بدان وثاقی کی اشارت کرده بود و بعضی از شب منتظر ماند و خوابش بربود معشوق آمد بهر انجاز وعده او را خفته یافت جیبش پر جوز کرد و او را خفته گذاشت و بازگشت

How a drunken Turkish Amír summoned a minstrel at the hour of the morning-drink; and a commentary on the Tradition, “Verily, God most High hath a wine that He prepared for His friends: when they drink it they become intoxicated, and when they become intoxicated they are purified,” to the end of the Tradition. “The wine is bubbling in the jars of the mysteries in order that any one who is denuded (of self-existence) may drink of that wine.” God most High hath said, “Lo, the righteous shall drink.” “This wine that thou drinkest is forbidden; we drink none but a lawful wine.” “Endeavour through non-existence (of self) to become (really) existent and to be intoxicated with God's wine.”

بخش 18–استدعاء امیر ترک مخمور مطرب را به وقت صبوح و تفسیر این حدیث کی ان لله تعالی شرابا اعده لاولیائه اذا شربوا سکروا و اذا سکروا طابوا الی آخر الحدیث. می در خم اسرار بدان می‌جوشد؛ تا هر که مجردست از آن می‌نوشد قال الله تعالی ان الابرار یشربون این می که تو می‌خوری حرامست ما می نخوریم جز حلالی «جهد کن تا ز نیست هست شوی وز شراب خدای مست شوی»

How a blind man entered the house of Mustafá (Mohammed), on whom be peace, and how ‘Á’isha, may God be pleased with her, fled from the presence of the blind man, and how the Prophet, on whom be peace, asked, “Why art thou running away? He cannot see thee”; and the answer given by ‘Á’isha, may God be pleased with her, to the Prophet—God bless and save him!

بخش 19–در آمدن ضریر در خانهٔ مصطفی علیه‌السلام و گریختن عایشه رضی الله عنها از پیش ضریر و گفتن رسول علیه‌السلام کی چه می‌گریزی او ترا نمی‌بیند و جواب دادن عایشه رضی الله عنها رسول را صلی الله علیه و سلم

How Mustafá (Mohammed), on whom be peace, made trial of ‘Á’isha, may God be pleased with her, and said, “Why art thou hiding? Do not hide, for the blind man cannot see thee,” in order that it might appear whether ‘Á’isha was acquainted with the secret thoughts of Mustafá, on whom be peace, or whether she was (merely) one who would follow his expressed wishes.

بخش 20–امتحان کردن مصطفی علیه‌السلام عایشه را رضی الله عنها کی چه پنهان می‌شوی پنهان مشو که اعمی ترا نمی‌بیند تا پدید آید کی عایشه رضی الله عنها از ضمیر مصطفی علیه السلام واقف هست یا خود مقلد گفت ظاهرست

Story of the minstrel who began to sing this ode at the banquet of the Turkish Amír: “Art Thou a rose or a lily or a cypress or a man? I know not. What dost Thou desire from this bewildered one who has lost his heart? I know not”— and how the Turk shouted at him, “Tell of that which you know!”—and the minstrel's reply to the Amír.

بخش 21–حکایت آن مطرب کی در بزم امیر ترک این غزل آغاز کرد گلی یا سوسنی یا سرو یا ماهی نمی‌دانم ازین آشفتهٔ بی‌دل چه می‌خواهی نمی‌دانم و بانگ بر زدن ترک کی آن بگو کی می‌دانی و جواب مطرب امیر را

Commentary on his (the Prophet's) saying—peace be upon him!— ‘Die before ye die.’ ‘O friend, die before thy death if thou desirest life; for by so dying Idrís became a dweller in Paradise before (the rest of) us.’]

بخش 22–تفسیر قوله علیه‌السلام موتوا قبل ان تموتوا بمیر ای دوست پیش از مرگ اگر می زندگی خواهی کی ادریس از چنین مردن بهشتی گشت پیش از ما

Comparison of (the behaviour of) the heedless man who wastes his life and (only) begins to repent and ask pardon (of God) when he lies in extreme distress on his death-bed to the yearly mourning of the Shí‘ites of Aleppo at the Antioch Gate (of the city) during the ‘Áshúrá; and how a poet, who was a stranger, arrived (there) on his journey and asked what was the cause of these shrieks of mourning.

بخش 23–تشبیه مغفلی کی عمر ضایع کند و وقت مرگ در آن تنگاتنگ توبه و استغفار کردن گیرد به تعزیت داشتن شیعهٔ اهل حلب هر سالی در ایام عاشورا به دروازهٔ انطاکیه و رسیدن غریب شاعر از سفر و پرسیدن کی این غریو چه تعزیه است

The poet's subtle discourse in criticism of the Shí‘ites of Aleppo.

بخش 24–نکته گفتن آن شاعر جهت طعن شیعه حلب

Comparison of the covetous man, who does not see the all-providingness of God and the (infinite) stores of His mercy, to an ant struggling with a single grain of wheat on a great threshing-floor and showing violent agitation and trembling and dragging it hurriedly along, unconscious of the amplitude of the threshing-floor.

بخش 25–تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمن‌گاه بزرگ با دانهٔ گندم می‌کوشد و می‌جوشد و می‌لرزد و به تعجیل می‌کشد و سعت آن خرمن را نمی‌بیند

Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.

بخش 26–داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را

The Story of Bilál's crying “One! One!” in the heat of the Hijáz, from his love for Mustafá (Mohammed), on whom be peace, in the forenoons when his master, (impelled) by Jewish fanaticism, used to flog him with a thorny branch under the (blazing) sun of the Hijáz; and how at (each) blow the blood spurted from Bilál's body, and (the words) “One! One!” escaped (from his lips) involuntarily, just as sobs escape involuntarily from others stricken with grief, because he was (so) full of the passion of love (that) there was no room for any care about relieving the pain of the thorns to enter (his heart). (His case was) like (that of) Pharaoh's magicians and Jirjís and others (who are) innumerable and beyond computation.

بخش 27–قصهٔ احد احد گفتن بلال در حر حجاز از محبت مصطفی علیه‌السلام در آن چاشتگاهها کی خواجه‌اش از تعصب جهودی به شاخ خارش می‌زد پیش آفتاب حجاز و از زخم خون از تن بلال برمی‌جوشید ازو احد احد می‌جست بی‌قصد او چنانک از دردمندان دیگر ناله جهد بی‌قصد زیرا از درد عشق ممتلی بود اهتمام دفع درد خار را مدخل نبود هم‌چون سحرهٔ فرعون و جرجیس و غیر هم لایعد و لا یحصی

How the Siddíq (Abú Bakr), may God be pleased with him, recalled (to his mind) what had happened to Bilál, may God be pleased with him, and his maltreatment by the Jews and his crying “One! One!” and the Jews becoming more incensed (against him); and how he told the story of the affair to Mustafá (Mohammed), on whom be peace, and consulted him as to buying him (Bilál) from the Jews.

بخش 28–باز گردانیدن صدیق رضی الله عنه واقعهٔ بلال را رضی الله عنه و ظلم جهودان را بر وی و احد احد گفتن او و افزون شدن کینهٔ جهودان و قصه کردن آن قضیه پیش مصطفی علیه‌السلام و مشورت در خریدن او

How Mustafá (Mohammed), on whom be peace, enjoined the Siddíq, may God be pleased with him, saying, “Since thou art going to purchase Bilál, they (the Jews) will certainly raise his price by wrangling (with thee): make me thy partner in this merit, be my agent, and receive from me half the purchase-money.”

بخش 29–وصیت کردن مصطفی علیه‌السلام صدیق را رضی الله عنه کی چون بلال را مشتری می‌شوی هر آینه ایشان از ستیز بر خواهند در بها فزود و بهای او را خواهند فزودن مرا درین فضیلت شریک خود کن وکیل من باش و نیم بها از من بستان

How the Jew laughed and imagined that the Siddíq had been swindled in this bargain.

بخش 30–خندیدن جهود و پنداشتن کی صدیق مغبونست درین عقد

How Mustafá (Mohammed), on whom be peace, reproached the Siddíq, may God be pleased with him, saying, “I enjoined thee to buy in partnership with me: why hast thou bought for thyself alone?” and his (the Siddíq's) excuse.

بخش 31–معاتبهٔ مصطفی علیه‌السلام با صدیق رضی الله عنه کی ترا وصیت کردم کی به شرکت من بخر تو چرا بهر خود تنها خریدی و عذر او

Story of Hilal, who was a devoted servant to God. (He was) possessed of spiritual insight and (in his religion) was not a mere imitator (of others). He had concealed himself in (the disguise of) being a slave to (God's) creatures, not from helplessness but for good reason, as Luqmán and Joseph and others (did, who were slaves) in appearance. He was a groom in the service of a certain Amír, and that Amír was a Moslem, but (spiritually) blind. “The blind man knows that he has a mother, but he cannot conceive what she is like.” If, having this knowledge, he show reverence towards his mother, it is possible that he may gain deliverance from blindness, for (the Prophet has said that) when God wills good unto a servant (of His) He opens the eyes of his heart, that He may let him see the Invisible (World) with them.

بخش 32–قصهٔ هلال کی بندهٔ مخلص بود خدای را صاحب بصیرت بی‌تقلید پنهان شده در بندگی مخلوقان جهت مصلحت نه از عجز چنانک لقمان و یوسف از روی ظاهر و غیر ایشان بندهٔ سایس بود امیری را و آن امیر مسلمان بود اما چشم بسته داند اعمی که مادری دارد لیک چونی بوهم در نارد اگر با این دانش تعظیم این مادر کند ممکن بود کی از عمی خلاص یابد کی اذا اراد الله به عبد خیرا فتح عینی قلبه لیبصره بهما الغیب این راه ز زندگی دل حاصل کن کین زندگی تن صفت حیوانست

Story in exposition of the same topic.

بخش 33–حکایت در تقریر همین سخن

Parable.

بخش 34–مثل

How this Hilál fell ill, and how his master was unaware of his being ill, because he despised him and did not recognise (his real worth); and how the heart of Mustafá (Mohammed), on whom be peace, came to know of his illness and his state (of weakness), and how the Prophet, on whom be peace, inquired after this Hilál and went to see him.

بخش 35–رنجور شدن این هلال و بی‌خبری خواجهٔ او از رنجوری او از تحقیر و ناشناخت و واقف شدن دل مصطفی علیه‌السلام از رنجوری و حال او و افتقاد و عیادت رسول علیه‌السلام این هلال را

How Mustafá, on whom be peace, came into the Amír's stable to see the sick Hilál, and how he caressed Hilál, may God be pleased with him!

بخش 36–در آمدن مصطفی علیه‌السلام از بهر عیادت هلال در ستورگاه آن امیر و نواختن مصطفی هلال را رضی الله عنه

[Explanation of (the following Tradition), that Mustafá (Mohammed), on whom be peace, hearing that Jesus, on whom be peace, walked on the water, said, ‘If his faith had increased, he would have walked on the air.’]

بخش 37–در بیان آنک مصطفی علیه‌السلام شنید کی عیسی علیه‌السلام بر روی آب رفت فرمود لو ازداد یقینه لمشی علی الهواء

Story of the old woman who used to depilate and rouge her ugly face, though it could never be put right and become pleasing.

بخش 38–داستان آن عجوزه کی روی زشت خویشتن را جندره و گلگونه می‌ساخت و ساخته نمی‌شد و پذیرا نمی‌آمد

Story of the dervish who blessed a man of Gílán, saying, “May God bring thee back in safety to thy home and household!”

بخش 39–داستان آن درویش کی آن گیلانی را دعا کرد کی خدا ترا به سلامت به خان و مان باز رساناد

[Description of the old woman.]

بخش 40–صفت آن عجوز

Story of the dervish to whom, whenever he begged anything from a certain house, he (the owner) used to say, “It is not (to be had here).”

بخش 41–قصهٔ درویشی کی از آن خانه هرچه می‌خواست می‌گفت نیست

Return to the tale of the old woman.

بخش 42–رجوع به داستان آن کمپیر

Story of the sick man of whose recovery the physician despaired.

بخش 43–حکایت آن رنجور کی طبیب درو اومید صحت ندید

Returning to the Story of the sick man.

بخش 44–رجوع به قصهٔ رنجور

Story of Sultan Mahmúd and the Hindú boy.

بخش 45–قصهٔ سلطان محمود و غلام هندو

Those who have passed away do not grieve on account of death; their only regret is to have missed the opportunities (of life).

بخش 46–لیس للماضین هم الموت انما لهم حسرة الفوت

بخش 47–بار دیگر رجوع کردن به قصهٔ صوفی و قاضی

How the Cadi was incensed fry the slap of the poor (sick) man and how the Súfi taunted the Cadi.

بخش 48–طیره شدن قاضی از سیلی درویش و سرزنش کردن صوفی قاضی را

The Cadi’s reply to the Súfi.

بخش 49–جواب دادن قاضی صوفی را

How the Súfi questioned the Cadi.

بخش 50–سؤال کردن آن صوفی قاضی را