Masnavi-ye Maʿnavi by Rumi, in translations by Reynold A. Nicholson

بخش 82–علامت عاقل تمام و نیم‌عاقل و مرد تمام و نیم‌مرد و علامت شقی مغرور لاشی

Story of the lake and the fishermen and the three fishes, one intelligent and one half intelligent and the third deluded, foolish, heedless and good-for-naught; and the end of all three.

بخش 83–قصهٔ آن آبگیر و صیادان و آن سه ماهی یکی عاقل و یکی نیم عاقل وان دگر مغرور و ابله مغفل لاشی و عاقبت هر سه

The inner meaning of the recitation of the ablutionary prayers by one who performs the ritual ablution.

بخش 84–سر خواندن وضو کننده اوراد وضو را

A certain person used to say at the time of abstersion, “O God, let me smell the sweet odour of Paradise” instead of “O God, make me one of those who repent much, and make me one of those who purify themselves,” which is the (proper) form of prayer in abstersion; and he (also) used to recite the formula proper to abstersion at the time of rinsing his nose. A venerable man heard (him) and could not endure it.

بخش 85–شخصی به وقت استنجا می‌گفت اللهم ارحنی رائحة الجنه به جای آنک اللهم اجعلنی من التوابین واجعلنی من المتطهرین کی ورد استنجاست و ورد استنجا را به وقت استنشاق می‌گفت عزیزی بشنید و این را طاقت نداشت

Story of the captive bird which gave the (following) injunctions: do not feel sorrow for what is past, think about taking precaution for the present (need), and do not spend time in repenting.

بخش 86–قصهٔ آن مرغ گرفته کی وصیت کرد کی بر گذشته پشیمانی مخور تدارک وقت اندیش و روزگار مبر در پشیمانی

How the half-intelligent fish devised a means (of escape) and feigned to be dead.

بخش 87–چاره اندیشیدن آن ماهی نیم‌عاقل و خود را مرده کردن

Explaining that the promise made by the fool at the moment of seizure (punishment) and contrition is faithless, for though they should be sent back, they would surely return to that which they were forbidden to do, and verily they are liars. The false dawn keeps not faith.

بخش 88–بیان آنک عهد کردن احمق وقت گرفتاری و ندم هیچ وفایی ندارد کی لو ردوالعادوا لما نهوا عنه و انهم لکاذبون صبح کاذب وفا ندارد

Explaining that imagination (wahm) is the counterfeit of Reason and in opposition to it, and that though it resembles Reason it is not Reason; and the story of the replies given to each other by Moses, on whom be peace, who was the possessor of Reason, and Pharaoh, who was the possessor of imagination.

بخش 89–در بیان آنک وهم قلب عقلست و ستیزهٔ اوست بدو ماند و او نیست و قصهٔ مجاوبات موسی علیه‌السلام کی صاحب عقل بود با فرعون کی صاحب وهم بود

Explaining that cultivation consists in devastation and composure in distraction and wholeness in brokenness and success in failure and existence in non-existence; and thus (with) the rest of the contraries and pairs.

بخش 90–بیان آنک عمارت در ویرانیست و جمعیت در پراکندگیست و درستی در شکستگیست و مراد در بی‌مرادیست و وجود در عدم است و عَلی هَذا بَقیَّةُ الأَضْدادِ وَ الأَزْواجِ

Explaining that every percipient sense of man has different objects of perception too, of which the other senses are ignorant, as (for example) every skilled craftsman is unfamiliar with the work of those skilled in other crafts; and its (another sense's) ignorance of that which is not its business does not prove that those objects of perception are non-existent. Although it virtually denies them, yet here in this place we only mean by its ‘denial’ its ignorance.

بخش 91–بیان آنک هر حس مدرکی را از آدمی نیز مدرکاتی دیگرست کی از مدرکات آن حس دگر بی‌خبرست چنانک هر پیشه‌ور استاد اعجمی کار آن استاد دگر پیشه‌ورست و بی‌خبری او از آنک وظیفهٔ او نیست دلیل نکند کی آن مدرکات نیست اگرچه به حکم حال منکر بود آن را اما از منکری او اینجا جز بی‌خبری نمی‌خواهیم درین مقام

How the people of this world attack the people of that (other) world and charge (against them) as far as the frontier, namely, generation and propagation, which is the boundary of the Unseen, and how they (the people of this world) are unaware of the ambush (prepared for them); for the infidel makes his assault (only) when the holy warrior does not go to war.

بخش 92–حمله بردن این جهانیان بر آن جهانیان و تاختن بردن تا سینور ذر و نسل کی سر حد غیب است و غفلت ایشان از کمین کی چون غازی به غزا نرود کافر تاختن آورد

[Explaining that the earthen body of man, like iron of fine substance, is capable of becoming a mirror, so that therein even in this world Paradise and Hell and the Resurrection et cetera are shown by immediate vision, not in the mode of phantasy.]

بخش 93–بیان آنک تن خاکی آدمی هم‌چون آهن نیکو جوهر قابل آینه شدن است تا درو هم در دنیا بهشت و دوزخ و قیامت و غیر آن معاینه بنماید نه بر طریق خیال

How Moses, on whom be peace, declared (by inspiration) from the Unseen the secret thoughts and visions of Pharaoh, in order that he might truly believe in the omniscience of God or (at least) hold that opinion.

بخش 94–باز گفتن موسی علیه‌السلام اسرار فرعون را و واقعات او را ظهر الغیب تا به خبیری حق ایمان آورد یا گمان برد

Explaining that the door of repentance is open.

بخش 95–بیان آنک در توبه بازست

How Moses, on whom be peace, said to Pharaoh, “Accept one counsel from me and take four excellent qualities as recompense.”

بخش 96–گفتن موسی علیه‌السلام فرعون را کی از من یک پند قبول کن و چهار فضیلت عوض بستان

بخش 97–شرح کردن موسی علیه‌السلام آن چهار فضیلت را جهت پای مزد ایمان فرعون

Exposition of “I was a hidden treasure, and I desired to be known.”

بخش 98–تفسیر کُنْتُ کَنْزاً مَخْفیّاً فَأَحْبَبْتُ اَنْ اُعْرَفَ

[How Man is deluded by the sagacity and imaginations of his (carnal) nature and does not seek knowledge of the Unseen, which is the knowledge possessed by the prophets.]

بخش 99–غره شدن آدمی به ذکاوت و تصویرات طبع خویشتن و طلب ناکردن علم غیب کی علم انبیاست

[Explanation of the Tradition, “Speak ye unto men according to the measure of their understandings, not according to the measure of your understandings, so that God and His messenger may not be given the lie.”]

بخش 100–بیان این خبر کی کلموا الناس علی قدر عقولهم لا علی قدر عقولکم حتی لا یکذبوا الله و رسوله

[The saying of the Prophet, on whom be peace, “Whosoever shall bring me the glad news of the expiration of (the month) Safar, I will give him the glad news of (his being destined to enter) Paradise.”]

بخش 101–قوله علیه السلام من بشرنی بخروج صفر بشرته بالجنة

How Pharaoh took counsel with Ésiya (Ásiya) as to believing in Moses, on whom be peace.

بخش 102–مشورت کردن فرعون با ایسیه در ایمان آوردن به موسی علیه‌السلام

Story of the king's falcon and the decrepit old woman.

بخش 103–قصهٔ باز پادشاه و کمپیر زن

Story of the woman whose child crawled to the top of the water-spout and was in danger of falling; (whereupon) she besought help of ‘Alí Murtadá, may God ennoble his person.

بخش 104–قصهٔ آن زن کی طفل او بر سر ناودان غیژید و خطر افتادن بود و از علی کرم‌الله وجهه چاره جست

How Pharaoh took counsel with ha vizier, Hámán, as to believing in Moses, on whom be peace.

بخش 105–مشورت کردن فرعون با وزیرش هامان در ایمان آوردن به موسی علیه‌السلام

Showing the falsity of Hámán’s speech— the curse (of God) be upon him!

بخش 106–تزییف سخن هامان علیه اللعنة

How Moses, on whom be peace, despaired of Pharaoh’s accepting the true faith, because the words of Hámán made an impression on Pharaoh’s heart.

بخش 107–نومید شدن موسی علیه‌السلام از ایمام فرعون به تاثیر کردن سخن هامان در دل فرعون

How the Amírs of the Arabs wrangled with Mustafá (Mohammed), on whom be peace, saying, “Share the kingdom with us, in order that there may be no contention”; and how Mustafá, on whom be peace, answered and said, “I am commanded (by God) in respect of this Amírate”; and the arguments on both sides.

بخش 108–منازعت امیران عرب با مصطفی علیه‌السلام کی ملک را مقاسمت کن با ما تا نزاعی نباشد و جواب فرمودن مصطفی علیه‌السلام کی من مامورم درین امارت و بحث ایشان از طرفین

Explaining that one who knows the power of God will not ask, “Where are Paradise and Hell?”

بخش 109–در بیان آنک شناسای قدرت حق نپرسد کی بهشت و دوزخ کجاست

Reply to the materialist who disbelieves in the Deity and says that the world is eternal.

بخش 110–جواب دهری کی منکر الوهیت است و عالم را قدیم می‌گوید

Commentary on the Verse, “And We did not create the heavens and the earth and what is between them save with real ground”: (i.e.) “I did not create them for the sake of just this which ye see; nay, but for the sake of the essential meaning and everlasting providence which ye see not.”

بخش 111–تفسیر این آیت کی و ما خلقنا السموات والارض و ما بینهما الا بالحق نیافریدمشان بهر همین کی شما می‌بینید بلک بهر معنی و حکمت باقیه کی شما نمی‌بینید آن را

How God made a revelation to Moses, on whom be peace, saying, “O Moses, I who am the exalted Creator love thee.”

بخش 112–وحی کردن حق به موسی علیه‌السلام کی ای موسی من کی خالقم تعالی ترا دوست می‌دارم

How a king was enraged with his boon-companion, and an intercessor interceded on behalf of the object of (the king's) anger and begged the king (to pardon the offender); and how (when) the king accepted his intercession, the boon-companion resented the action of the intercessor and asked, “Why did you intercede?”

بخش 113–خشم کردن پادشاه بر ندیم و شفاعت کردن شفیع آن مغضوب علیه را و از پادشاه درخواستن و پادشاه شفاعت او قبول کردن و رنجیدن ندیم از این شفیع کی چرا شفاعت کردی

How Khalíl (Abraham) answered Gabriel, on both of whom be peace, when he asked him, “Hast thou any need?”—“As regards need of thee, no!”

بخش 114–گفتن خلیل مر جبرئیل را علیهماالسلام چون پرسیدش کی الک حاجة خلیل جوابش داد کی اما الیک فلا

How Moses, on whom be peace, besought the Lord, saying, “Thou didst create creatures and destroy them,” and how the answer came.

بخش 115–مطالبه کردن موسی علیه‌السلام حضرت را کی خَلَقتَ خَلقاً اَهلَکتَهُم و جواب آمدن

Explaining that the animal spirit and the particular (discursive) reason and the imagination and the fancy may be compared to buttermilk, while the spirit, which is everlasting, is hidden in this buttermilk, like the butter.

بخش 116–بیان آنک روح حیوانی و عقل‌ِ جزوی و وهم و خیال بر مثال دوغند و روح کی باقیست درین دوغ هم‌چون روغن پنهانست

Another parable on the same subject.

بخش 117–مثال دیگر هم درین معنی

Story of the prince to whom the true kingdom displayed itself, (so that the realities of) “on the Day when a man shall flee from his brother and his mother and his father” became the object of his immediate experience; (and he saw that) the kingdom of this earth-heap of the childish (is like the game) called “castle-taking,” (in which) the child that gains the victory mounts upon the earth-heap and says boastfully, “The castle belongs to me,” while the other children envy him; for (to play with) earth is the pastime of boys. When the prince was delivered from the bondage of colours, he said, “I say that these coloured pieces of earth (earthly gauds) are just the same vile earth; I do not call them gold and satin and brocade: I have been delivered from this brocade (aksún) and have gone to that which is simple (yaksún).” (God hath said), “And We bestowed wisdom upon him whilst he was yet a boy”; it needeth not the passing of (many) years for (any one to receive) the guidance of God: none speaks of the capacity to receive in (connexion with) the Power of Be, and it is.

بخش 118–حکایت آن پادشاه‌زاده کی پادشاهی حقیقی به وی روی نمود یَوْمَ یَفِرُّ المَرْءُ مِنْ أَخیهِ وَ  أُمِّهِ وَ أَبیهِ نقد وقت او شد پادشاهی این خاک تودهٔ کودک طبعان کی قلعه گیری نام کنند آن کودک کی چیره آید بر سر خاک توده برآید و لاف زندگی قلعه مراست کودکان دیگر بر وی رشک برند کی التُّرابُ رَبیعُ الصِّبْیانِ آن پادشاه‌زاده چو از قید رنگها برست گفت من این خاکهای رنگین را همان خاک دون می‌گویم زر و اطلس و اکسون نمی‌گویم من ازین اکسون رستم یکسون رفتم و آتیناه الحکم صبیا ارشاد حق را مرور سالها حاجت نیست در قدرت کن فیکون هیچ کس سخن قابلیت نگوید

How the king brought his son a bride for fear of his race coming to an end.

بخش 119–عروس آوردن پادشاه فرزند خود را از خوف انقطاع نسل

How the king chose the daughter of a poor ascetic for his son and how the ladies of the harem raised objections and disdained the (proposed) alliance with the dervish.

بخش 120–اختیار کردن پادشاه دختر درویش زاهدی را از جهت پسر و اعتراض کردن اهل حرم و ننگ داشتن ایشان از پیوندی درویش

How the king's prayer for the deliverance of his son from the witch of Kábul was granted.

بخش 121–مستجاب شدن دعای پادشاه در خلاص پسرش از جادوی کابلی

Explaining that the prince is Man, the vicegerent of God, and that his father is Adam, the chosen one, the vicegerent of God, he to whom the angels bowed in worship; and that the old hag of Kábul is the World which separated Man from his Father by sorcery, while the prophets and saints are (like) the physician who applied the remedy.

بخش 122–در بیان آنک شه‌زاده آدمی بچه است خلیفهٔ خداست پدرش آدم صفی خلیفهٔ حق مسجود ملایک و آن کمپیر کابلی دنیاست کی آدمی‌بچه را از پدر ببرید به سحر و انبیا و اولیا آن طبیب تدارک کننده

Story of the ascetic who, notwithstanding his destitution and numerous family, was rejoicing and laughing in a year of drought whilst the people were dying of hunger. They said to him, “What is the occasion for joy? It is an occasion for a hundred mournings.” “For me at any rate ’tis not (so),” he replied.

بخش 123–حکایت آن زاهد کی در سال قحط شاد و خندان بود با مفلسی و بسیاری عیان و خلق می‌مردند از گرسنگی گفتندش چه هنگام شادیست کی هنگام صد تعزیت است گفت مرا باری نیست

Explaining that the whole world is the form of Universal Reason, (and that) when by trespassing you act unjustly towards Universal Reason, in most cases the aspect of the world increases your vexation, just as when you show ill-feeling to your father the aspect of your father increases your vexation and you cannot (bear to) look on his face, though before that he will have been the light of your eye and the comfort of your soul.

بخش 124–بیان آنک مجموع عالم صورت عقل کل است چون با عقل کل به‌کژ‌روی جفا کردی صورت عالم ترا غم فزاید اغلب احوال چنانک دل با پدر بد کردی صورت پدر غم فزاید ترا و نتوانی رویش را دیدن اگر چه پیش از آن نور دیده بوده باشد و راحت جان

Story of the sons of ‘Uzayr, on whom be peace, who were making inquiries about their father from (one who really was) their father. “Yes,” he replied, “I have seen him: he is coming.” Some (of them) recognised him and became unconscious, (while) others did not recognise him and said, “He has only announced (our father's coming): what is this unconsciousness?”

بخش 125–قصهٔ فرزندان عزیر علیه‌السلام کی از پدر احوال پدر می‌پرسیدند می‌گفت آری دیدمش می‌آید بعضی شناختندش بیهوش شدند بعضی نشناختند می‌گفتند خود مژده‌ای داد این بیهوش شدن چیست

Commentary on the Tradition, “Verily, I ask pardon of God seventy times every day.”

بخش 126–تفسیر این حدیث کی ائنی لاستغفر الله فی کل یوم سبعین مرة

Explaining that the particular (discursive) intellect does not see beyond the grave and, as regards all the rest, is subject to the authority of the saints and prophets.

بخش 127–بیان آنک عقل جزوی تا بگور بیش نبیند در باقی مقلد اولیا و انبیاست

Explaining (the Verse), “O ye that believe, do not put (yourselves) forward in the presence of God and His Apostle.” Since thou art not the Prophet, be one of the religious community; since thou art not the sovereign, be a subject.

بخش 128–بیان آنک یا ایها الذین آمنوا لا تقدموا بین یدی الله و رسوله چون نبی نیستی ز امت باش چونک سلطان نه‌ای رعیت باش پس رو خاموش باش از خود زحمتی و رایی متراش

Story of the mule's complaining to the camel (and saying), “I often fall on my face when going along, while you seldom do so: why is this?” and the camel's answer to him.

بخش 129–قصهٔ شکایت استر با شتر کی من بسیار در رو می‌افتم در راه رفتن تو کم در روی می‌آیی این چراست و جواب گفتن شتر او را

How the mule declared the replies of the camel to be true and acknowledged his (the camel's) superiority to himself and besought his aid and took refuge with him sincerely; and how the camel treated him with kindness and showed him the way and gave help in fatherly and kingly fashion.

بخش 130–تصدیق کردن استر جوابهای شتر را و اقرار کردن بفضل او بر خود و ازو استعانت خواستن و بدو پناه گرفتن به صدق و نواختن شتر او را و ره نمودن و یاری دادن پدرانه و شاهانه

How the Egyptian entreated the Israelite, saying, “Of thine own intention fill a jug from the Nile and put it to my lips, that I may drink. (I beseech thee) by the right of friendship and brotherhood; for the jug which ye Israelites fill from the Nile for yourselves is pure water, while the jug which we Egyptians fill is pure blood.”

بخش 131–لابه کردن قبطی سبطی را کی یک سبو به نیت خویش از نیل پر کن و بر لب من نه تا بخورم به حق دوستی و برادری کی سبو کی شما سبطیان بهر خود پر می‌کنید از نیل آب صاف است و سبوکی ما قبطیان پر می‌کنیم خون صاف است