صنفِ مثنوی میں رومی کی کتاب مثنوی معنوی

بخش 214–منجذب شدن جان نیز به عالم ارواح و تقاضای او و میل او به مقر خود و منقطع شدن از اجزای اجسام کی هم کندهٔ پای باز روح‌اند

How likewise the soul is drawn to the world of spirits, and how it craves and desires its home, and becomes severed from the bodily parts which are a fetter on the leg of the spiritual falcon.

بخش 215–فسخ عزایم و نقضها جهت با خبر کردن آدمی را از آنک مالک و قاهر اوست و گاه گاه عزم او را فسخ ناکردن و نافذ داشتن تا طمع او را بر عزم کردن دارد تا باز عزمش را بشکند تا تنبیه بر تنبیه بود

(Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non- annulment of his (man's) resolution and His carrying it into effect (is) in order that hope may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.

بخش 216–نظر کردن پیغامبر علیه السلام به اسیران و تبسم کردن و گفتن کی عَجِبْتُ مِنْ قَوْمٍ یُجَرّونَ إِلَی الجَنَّةِ بِالسَّلاسِلِ وَ الأَغْلالِ

How the Prophet, on whom be peace, looked at the captives and smiled and said, “I marvel at folk who are dragged to Paradise in chains and shackles.”

بخش 217–تفسیر این آیت کی ان تستفتحوا فقد جائکم الفتح ایه‌ای طاعنان می‌گفتید کی از ما و محمد علیه السلام آنک حق است فتح و نصرتش ده و این بدان می‌گفتید تا گمان آید کی شما طالب حق‌اید بی غرض اکنون محمد را نصرت دادیم تا صاحب حق را ببینید

[Commentary on the verse (of the Qur’án), “If ye ask for a decision, the decision has indeed come to you. O railers, ye were saying, ‘Give the decision and victory to us or to Mohammed, whichever is in the right’; and ye were saying this in order that it might be supposed that ye were seeking the right disinterestedly. Now We have given the victory to Mohammed, to the end that ye may see the champion of the right.”]

بخش 218–سر آنک بی‌مراد بازگشتن رسول علیه السلام از حدیبیه حق تعالی لقب آن فتح کرد کی انا فتحنا کی به صورت غلق بود و به معنی فتح چنانک شکستن مشک به ظاهر شکستن است و به معنی درست کردنست مشکی او را و تکمیل فواید اوست

The hidden reason why God most High gave the title of “victory” to the return of the Prophet, on whom be peace, from Hudaybiya without having gained his purpose: as (God said), “Lo, We have opened (to thee the way to) victory”; for it was a locking in appearance (only), and in reality an opening, just as the crushing of musk is apparently a crushing, but really the confirmation of its muskiness and the exhibition of its virtues in their perfection.

بخش 219–تفسیر این خبر کی مصطفی علیه السلام فرمود لا تفضلونی علی یونس بن متی

Commentary on the Tradition that Mustafá (Mohammed), on whom be peace, said, “Do not declare me to be more excellent than Yúnus ibn Mattá.”

بخش 220–آگاه شدن پیغامبر علیه السلام از طعن ایشان بر شماتت او

How the Prophet, on whom be peace, became aware of their chiding him for his exultation.

بخش 221–بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور

Showing that the rebellious sinner in the very act of overpowering is overpowered, and in the very moment of victory is made captive.

بخش 222–جذب معشوق عاشق را من حیث لا یعمله العاشق و لا یرجوه و لا یخطر بباله و لا یظهر من ذلک الجذب اثر فی العاشق الا الخوف الممزوج بالیاس مع دوام الطلب

How the Beloved attracts the lover in such wise that the lover neither knows it nor hopes for it, nor does it occur to his mind, nor does any trace of that attraction appear in the lover except the fear that is mingled with despair, though he still perseveres in the quest.

بخش 223–داد خواستن پشه از باد به حضرت سلیمان علیه السلام

How, in the presence of Solomon, on whom be peace, the gnat appealed for justice against the Wind.

بخش 224–امرکردن سلیمان علیه السلام پشهٔ متظلم را به احضار خصم به دیوان حکم

How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.

بخش 225–نواختن معشوق عاشق بیهوش را تا به هوش باز آید

How the Beloved caressed the senseless lover, that he might return to his senses.

بخش 226–با خویش آمدن عاشق بیهوش و روی آوردن به ثنا و شکر معشوق

How the senseless lover came to himself and turned his face in praise and thanksgiving to the Beloved.

بخش 227–حکایت عاشقی دراز هجرانی بسیار امتحانی

Story of the lover who had been long separated (from his beloved) and had suffered much tribulation.

بخش 228–یافتن عاشق معشوق را و بیان آنک جوینده یابنده بود کی وَ مَنْ یَعْمَلْ مِثْقالَ ذَرَّةٍ خَیْراً یَرَهُ

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

بخش 1–سر آغاز

IN THE NAME OF GOD THE MERCIFUL, THE COMPASSIONATE

بخش 2–تمامی حکایت آن عاشق که از عسس گریخت در باغی مجهول خود معشوق را در باغ یافت و عسس را از شادی دعای خیر می‌کرد و می‌گفت کی عَسی أَنْ تَکْرَهوا شَیْئاً وَ هُوَ خَیْرٌ لَکُمْ

Conclusion of the story of the lover who fled from the night-patrol into an orchard unknown to him, and for joy at finding his beloved in the orchard called down blessings on the night-patrol and said, “It may be that ye loathe a thing although it is better for you.”

بخش 3–حکایت آن واعظ کی هر آغاز تذکیر دعای ظالمان و سخت‌دلان و بی‌اعتقادان کردی

Story of the preacher who at the beginning of every exhortation used to pray for the unjust and hard-hearted and irreligious.

بخش 4–سؤال کردن از عیسی علیه‌السلام کی در وجود از همهٔ صعبها صعب‌تر چیست

How they asked Jesus, on whom be peace, saying, “O Spirit of God, what is the hardest thing to bear of all the hard things in existence?”

بخش 5–قصد خیانت کردن عاشق و بانگ بر زدن معشوق بر وی

The lover’s attempted perfidy, and how the beloved scolded him.

بخش 6–قصهٔ آن صوفی کی زن خود را بیگانه‌ای بگرفت

Story of the Súfí who caught his wife with a strange man.

بخش 7–معشوق را زیر چادر پنهان کردن جهت تلبیس و بهانه گفتن زن کی ان کید کن عظیم

How the wife, for the sake of imposition, hid the beloved one under her chádar and offered a false excuse, “for verily, great is the cunning of you (women).”

بخش 8–گفتن زن کی او در بند جهاز نیست مراد او ستر و صلاحست و جواب گفتن صوفی این را سرپوشیده

How the wife said that she (the lady) was not bent upon household goods, and that what she wanted was modesty and virtue; and how the Súfí answered her (his wife) cryptically.

بخش 9–غرض از سمیع و بصیر گفتن خدا را

The purpose for which God is called Samí‘ (Hearing) and Basír (Seeing).

بخش 10–مثال دنیا چون گولخن و تقوی چون حمام

Comparison of this world to a bath-stove and of piety to the bath.

بخش 11–قصهٔ آن دباغ کی در بازار عطاران از بوی عطر و مشک بیهوش و رنجور شد

Story of the tanner who fainted and sickened on smelling otto and musk in the bazaar of the perfumers.

بخش 12–معالجه کردن برادر دباغ دباغ را به خفیه به بوی سرگین

How the tanner’s brother sought to cure him secretly with the smell of dung.

بخش 13–عذر خواستن آن عاشق از گناه خویش به تلبیس و روی پوش و فهم کردن معشوق آن را نیز

بخش 14–رد کردن معشوقه عذر عاشق را و تلبیس او را در روی او مالیدن

How the beloved rejected the excuses of the lover and rubbed h duplicity into him

بخش 15–گفتن آن جهود علی را کرم الله وجهه کی اگر اعتماد داری بر حافظی حق از سر این کوشک خود را در انداز و جواب گفتن امیرالمؤمنین او را

How the Jew said to ‘Alí, may God honour his person, “If thou hast confidence in God's protection, cast thyself down from the top of this kiosk”; and how the Prince of the Faithful answered him.

بخش 16–قصهٔ مسجد اقصی و خروب و عزم کردن داود علیه‌السلام پیش از سلیمان علیه‌السلام بر بنای آن مسجد

Story of the Farther Mosque and the carob and how, before (the reign of) Solomon, on whom be peace, David, on whom be peace, resolved on building that Mosque.

بخش 17–شرح انما المؤمنون اخوة والعلماء کنفس واحدة خاصه اتحاد داود و سلیمان و سایر انبیا علیهم‌السلام کی اگر یکی ازیشان را منکر شوی ایمان به هیچ نبی درست نباشد و این علامت اتحادست کی یک خانه از هزاران خانه ویران کنی آن همه ویران شود و یک دیوار قایم نماند کی لانفرق بین احد منهم و العاقل یکفیه الاشارة این خود از اشارت گذشت

Explanation of “Verily, the Faithful are brothers, and the ‘ulamá (divines) are as one soul”; in particular, the oneness of David, Solomon, and all the other prophets, on whom be peace: if you disbelieve in one of them, (your) faith in any prophet will not be perfect; and this is the sign of (their) oneness, that if you destroy a single one of those thousands of houses, all the rest will be destroyed, and not a single wall will be left standing; for “We make no distinction between any of them (the prophets).” Indication is sufficient for him that hath intelligence: this goes even beyond indication.

بخش 18–بقیهٔ قصهٔ بنای مسجد اقصی

The rest of the Story of the building of the Farther Mosque.

بخش 19–قصهٔ آغاز خلافت عثمان رضی الله عنه و خطبهٔ وی در بیان آنک ناصح فعال به فعل به از ناصح قوال به قول

Story of the beginning of the Caliphate of ‘Uthmán, may God be well-pleased with him, and his sermon expounding that the doer who exhorts by deeds is better than the speaker who exhorts by words.

بخش 20–در بیان آنک حکما گویند آدمی عالم صغریست و حکمای اللهی گویند آدمی عالم کبریست زیرا آن علم حکما بر صورت آدمی مقصور بود و علم این حکما در حقیقت حقیقت آدمی موصول بود

Explaining that (while) philosophers say that Man is the microcosm, theosophists say that Man is the macrocosm, the reason being that philosophy is confined to the phenomenal form of Man, whereas theosophy is connected with the essential truth of his true nature.

بخش 21–تفسیر این حدیث کی مثل امتی کمثل سفینة نوح من تمسک بها نجا و من تخلف عنها غرق

Exposition of the Hadíth, “The parable of my community is the parable of the Ship (Ark) of Noah: whoso shall cleave to it is saved, and whoso shall hold back from it is drowned.”

بخش 22–قصهٔ هدیه فرستادن بلقیس از شهر سبا سوی سلیمان علیه‌السلام

Story of Bilqís' sending a gift from the city of Sabá to Solomon, on whom be peace.

بخش 23–کرامات و نور شیخ عبدالله مغربی قدس الله سره

The miraculous gifts and illumination of Shaykh ‘Abdullah Maghribi, may God sanctify his spirit.

بخش 24–بازگردانیدن سلیمان علیه‌السلام رسولان بلقیس را به آن هدیه‌ها کی آورده بودند سوی بلقیس و دعوت کردن بلقیس را به ایمان و ترک آفتاب‌پرستی

How Solomon, on whom be peace, bade the envoys of Bilqis ret urn to her with the gifts which they had brought; and how he called Bilqis to (accept) the Faith and to abandon sun-worship.

بخش 25–قصهٔ عطاری کی سنگ ترازوی او گل سرشوی بود و دزدیدن مشتری گل خوار از آن گل هنگام سنجیدن شکر دزدیده و پنهان

Story of the druggist whose balance-weight was clay for washing the head; and how a customer, who was a clay-eater, stole some of that clay covertly and secretly, whilst sugar was being weighed.

بخش 26–دلداری کردن و نواختن سلیمان علیه‌السلام مر آن رسولان را و دفع وحشت و آزار از دل ایشان و عذر قبول ناکردن هدیه شرح کردن با ایشان

How Solomon, on whom be peace, showed affection and kindness to the envoys and removed (feelings of) resentment and injury from their hearts and explained to them the reason for declining the gift.

بخش 27–دیدن درویش جماعت مشایخ را در خواب و درخواست کردن روزی حلال بی‌مشغول شدن به کسب و از عبادت ماندن و ارشاد ایشان او را و میوه‌های تلخ و ترش کوهی بر وی شیرین شدن به داد آن مشایخ

How a dervish saw in dream a company of Shaykhs and begged for a daily portion of lawful food (which he should receive) without being occupied with earning (it) and being (thereby) incapacitated from devotional service; and how they directed him, and how the sour and bitter mountain-fruit became sweet to him through the bounty of those Shaykhs.

بخش 28–نیت کردن او کی این زر بدهم بدان هیزم‌کش چون من روزی یافتم به کرامات مشایخ و رنجیدن آن هیزم‌کش از ضمیر و نیت او

How he formed an intention, saying, ‘I will give this money to that carrier of firewood, since I have obtained daily provision through the miraculous gifts of the Shaykhs’; and how the carrier of firewood was offended by his secret thought and intention.

بخش 29–تحریض سلیمان علیه‌السلام مر رسولان را بر تعجیل به هجرت بلقیس بهر ایمان

[How Solomon, on whom be peace, urged the envoys to hasten the emigration of Bilqis (from her kingdom) for the Faith’s sake.]

بخش 30–سبب هجرت ابراهیم ادهم قدس الله سره و ترک ملک خراسان

The cause of the emigration of (Ibráhím son of) Adham, may God sanctify his spirit, and his abandoning the kingdom of Khurásán.

بخش 31–حکایت آن مرد تشنه کی از سر جوز بن جوز می‌ریخت در جوی آب کی در گو بود و به آب نمی‌رسید تا به افتادن جوز بانگ آب# بشنود و او را چو سماع خوش بانگ آب اندر طرب می‌آورد

Story of the thirsty man who dropped walnuts from the top of a walnut-tree into the water-brook that was in the hollow, without reaching the water (himself), in order that he might hear the sound made by the walnuts falling on the water, which thrilled him with joy as (though it were) sweet music.

بخش 32–تهدید فرستادن سلیمان علیه‌السلام پیش بلقیس کی اصرار میندیش بر شرک و تاخیر مکن

How Solomon, on whom be peace, sent a threatening message to Bilqis, saying, “Do not think to persist in polytheism and do not make delay.”

بخش 33–پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست مرا نه در نفس تو و حسن تو و نه در ملک تو خود بینی چون چشم جان باز شود به نورالله

How Solomon, on whom be peace, explained (to Bilqis), saying, “My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake: I have not one atom of self-interest, either as regards thy person or thy beauty or thy kingdom. Thou thyself wilt see (this) when the eye of thy spirit is opened by the light of God.”

بخش 34–باقی قصهٔ ابراهیم ادهم قدس‌الله سره

The remainder of the story of Ibrahim son of Adham, may God sanctify his spirit.

بخش 35–بقیهٔ قصهٔ اهل سبا و نصیحت و ارشاد سلیمان علیه‌السلام آل بلقیس را هر یکی را اندر خور خود و مشکلات دین و دل او و صید کردن هر جنس مرغ ضمیری به صفیر آن جنس مرغ و طعمهٔ او

The rest of the story of the people of Saba, and of the admonition and guidance given by Solomon, on whom be peace, to the kinsfolk of Bilqis—to every one (the particular guidance) suitable to his religious and spiritual difficulties; and how he caught (decoyed) each sort of conceptional bird with the whistle and bait proper for that sort of bird.