دفتر چهارم

بخش 51–قصهٔ صوفی کی در میان گلستان سر به زانو مراقب بود یارانش گفتند سر برآور تفرج کن بر گلستان و ریاحین و مرغان و آثار رحمةالله تعالی

Story of the Súfí who, head on knee, was engaged in (spiritual) meditation in the garden: his friends said to him, “Lift up thy head and enjoy the garden and the sweet herbs and the birds and the marks of the mercy of God most High.”

بخش 52–قصهٔ رستن خروب در گوشهٔ مسجد اقصی و غمگین شدن سلیمان علیه‌السلام از آن چون به سخن آمد با او و خاصیت و نام خود بگفت

Story of the growing of the carob in a nook of the Farther Mosque, and how Solomon, on whom be peace, was grieved thereat, when it began to talk with him and told its characteristic property and its name

بخش 53–بیان آنک حصول علم و مال و جاه بدگوهران را فضیحت اوست و چون شمشیریست کی افتادست به دست راه‌زن

Explaining that the acquisition of knowledge and wealth and rank by men of evil nature is the (means of) exposing him (such a one) to shame and ü like a sword that has fallen into the hand of a brigand.

بخش 54–تفسیر یا ایها المزمل

Commentary on “O thou that wrappest thyself.”

بخش 55–در بیان آنک ترک الجواب جواب مقرر این سخن کی جواب الاحمق سکوت شرح این هر دو درین قصه است کی گفته می‌آید

Showing that (the proverb), “Omission to reply is a reply,” confirms the saying that silence is the (proper) reply to the fool. The explanation of both these (sayings) is (contained) in the story which will now be related.

بخش 56–در تفسیر این حدیث مصطفی علیه‌السلام کی ان الله تعالی خلق الملائکة و رکب فیهم العقل و خلق البهائم و رکب فیها الشهوة و خلق بنی آدم و رکب فیهم العقل و الشهوة فمن غلب عقله شهوته فهو اعلی من الملائکة و من غلب شهوته عقله فهو ادنی من البهائم

In exposition of the following Hadíth of Mustafá (Mohammed), on whom be peace: “Verily, the most High God created the angels and set reason in them, and He created the beasts and set lust in them, and He created the sons of Adam and set in them reason and lust; and he whose reason prevails over his lust is higher than the angels, and he whose lust prevails over his reason is lower than the beasts.”

بخش 57–در تفسیر این آیت کی و اما الذین فی قلوبهم مرض فزادتهم رجسا و قوله یضل به کثیرا و یهدی به کثیرا

In exposition of the following Verse: “and as for those in whose hearts is a disease, it (each new Súra of the Qur’án) added unto their uncleanness (wicked unbelief)”; and of His Word: “thereby He letteth many be led astray, and thereby He letteth many be guided aright.”

بخش 58–چالیش عقل با نفس هم چون تنازع مجنون با ناقه میل مجنون سوی حره میل ناقه واپس سوی کره چنانک گفت مجنون هوا ناقتی خلفی و قدامی الهوی و انی و ایاها لمختلفان

The battle of the reason against the flesh is like the contention of Majnún with his she camel: Majnún's inclination is towards the noble woman (Laylá), while the she camel's inclination is (to go) back towards her foal, as Majnún said (in verse): “My she-camel's love is behind me, while my love is in front of me; and verily I and she are discordant.”

بخش 59–نوشتن آن غلام قصهٔ شکایت نقصان اجری سوی پادشاه

How the slave wrote to the King a statement complaining of the reduction of his allowance

بخش 60–حکایت آن فقیه با دستار بزرگ و آنک بربود دستارش و بانگ می‌زد کی باز کن ببین کی چه می‌بری آنگه ببر

Story of the divine with a big turban and the man who carried it off, and how he (the divine) shouted, “Undo it and see what you are taking: then take it (if you wish)!”

بخش 61–نصیحت دنیا اهل دنیا را به زبان حال و بی‌وفایی خود را نمودن به وفا طمع دارندگان ازو

The World's mute admonition to worldlings, and how it displays its faithlessness to those who have hope of its keeping faith (with them).

بخش 62–بیان آنک عارف را غذاییست از نور حق کی ابیت عند ربی یطعمنی و یسقینی و قوله الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع یصل طعام‌الله

Explaining that the gnostic hath a nutriment (consisting) of the Light of God, for (the Prophet said), “I pass the night with my Lord: He giveth me meat and drink”; and “Hunger is God's food whereby He revives the bodies of the siddíqs,” that is, “in hunger God's food reaches (them).”

بخش 63–تفسیر اوجس فی نفسه خیفة موسی قلنا لا تخف انک انت الاعلی

Commentary on “Moses conceived a fear in his heart: We said, ‘Fear not, verily thou wilt be the superior.’”

بخش 64–زجر مدعی از دعوی و امر کردن او را به متابعت

Warning the pretender to shun pretension and enjoining him to follow (the true guide).

بخش 65–بقیهٔ نوشتن آن غلام رقعه به طلب اجری

The rest of the story of the slave’s writing a petition for his allowance.

بخش 66–حکایت آن مداح کی از جهت ناموس شکر ممدوح می‌کرد و بوی اندوه و غم اندرون او و خلاقت دلق ظاهر او می‌نمود کی آن شکرها لافست و دروغ

Story of the encomiast who from regard for reputation was thanking the object of his praise, while the scent (signs) of his inward grief and pain and the shabbiness of his outward garb showed that those expressions of gratitude were vain and false.

بخش 67–دریافتن طبیبان الهی امراض دین و دل را در سیمای مرید و بیگانه و لحن گفتار او و رنگ چشم او و بی این همه نیز از راه دل کی انهم جواسیس القلوب فجالسوهم بالصدق

How the divine physicians detect diseases, religious and spiritual, in the countenance of friend or stranger and in the tones of his speech and the colour of his eyes, and even without all these (indications), by the way of the heart; for “verily, they are spies on the hearts (of men); therefore behave with sincerity when ye sit with them.”

بخش 68–مژده دادن ابویزید از زادن ابوالحسن خرقانی قدس الله روحهما پیش از سالها و نشان صورت او سیرت او یک به یک و نوشتن تاریخ‌نویسان آن در جهت رصد

How Abú Yazíd (Bistámí) announced the birth of Abu ’l-Hasan Kharraqání—may God sanctify the spirit of them both—(many) years before it took place, and gave a detailed description of his outer and inner characteristics; and how the chronologers wrote it down for the purpose of observation.

بخش 69–قول رسول صلی الله علیه و سلم انی لاجد نفس الرحمن من قبل الیمن

The words of the Prophet, may God bless and save him, “Verily, I feel the Breath of the Merciful (God) from the direction of Yemen.”

بخش 70–نقصان اجرای جان و دل صوفی از طعام الله

The reduction of the allowance of God’s food for the soul and heart of the Súfí .

بخش 71–آشفتن آن غلام از نارسیدن جواب رقعه از قبل پادشاه

How the slave was indignant because no reply to his letter arrived from the king.

بخش 72–کژ وزیدن باد بر سلیمان علیه‌السلام به سبب زلت او

How the wind blew perversely against Solomon, on whom be peace, because of his lapse.

بخش 73–شنیدن شیخ ابوالحسن رضی الله عنه خبر دادن ابویزید را و بود او و احوال او

How Shaykh Abu ’l-Hasan, may God be well-pleased with him, heard Báyazíd's announcement of his coming into existence and of what should happen to him.

بخش 74–رقعهٔ دیگر نوشتن آن غلام پیش شاه چون جواب آن رقعهٔ اوّل نیافت

How the slave wrote another letter to the king when he received no reply to the first letter.

بخش 75–قصهٔ آنک کسی به کسی مشورت می‌کرد گفتش مشورت با دیگری کن کی من عدوی توم

Story that some one was consulting another, who said, “Consult some one else, for I am your enemy.”

بخش 76–امیر کردن رسول علیه‌السلام جوان هذیلی را بر سریه‌ای کی در آن پیران و جنگ آزمودگان بودند

How the Prophet, on whom be peace, appointed a youth of Hudhayl to be commander of an expeditionary force in which there were elders and veteran warriors.

بخش 77–اعتراض کردن معترضی بر رسول علیه‌السلام بر امیر کردن آن هذیلی

How an objector objected to the Prophet's—on whom be peace— appointing the man of Hudhayl to be commander.

بخش 78–جواب گفتن مصطفی علیه‌السلام اعتراض کننده را

How Mustafá, on whom be peace, answered the objector.

بخش 79–قصهٔ «سُبْحانی، ما اَعْظَمَ شَأْنی» گفتن ابویزید قدّس الله سرّه و اعتراض مریدان و جواب این مر ایشان را نه به طریق گفت زبان بلک از راه عیان

Story of Báyazíd's—may God sanctify his spirit—saying, “Glory to me! How grand is my estate!” and the objection raised by his disciples, and how he gave them an answer to this, not by the way of speech but by the way of vision (immediate experience).

بخش 80–بیان سبب فصاحت و بسیارگویی آن فضول به خدمت رسول علیه‌السلام

Explaining the cause of the eloquence and loquacity of that impertinent man in the presence of the Prophet, on whom be peace.

بخش 81–بیان رسول علیه السلام سبب تفضیل و اختیار کردن او آن هذیلی را به امیری و سرلشکری بر پیران و کاردیدگان

How the Prophet, on whom be peace, explained the cause of his preferring and choosing the (young) man of Hudhayl as commander and chief of the army over the heads of the elders and veterans.

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

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

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 84–سر خواندن وضو کننده اوراد وضو را

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

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

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

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

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

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 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 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 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 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 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 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

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 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

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 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

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

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 95–بیان آنک در توبه بازست

Explaining that the door of repentance is open.

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

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

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

بخش 98–تفسیر کُنْتُ کَنْزاً مَخْفیّاً فَأَحْبَبْتُ اَنْ اُعْرَفَ

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

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

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

[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.”]