رینلڈ اے نکلسن کے تراجم میں رومی کی کتاب مثنوی معنوی

بخش 176–جمع و توفیق میان نفی و اثبات یک چیز از روی نسبت و اختلاف جهت

How the negation and affirmation of one (and the same) thing may be combined and reconciled from the standpoint of relativity and difference of aspect.

بخش 177–مسلهٔ فنا و بقای درویش

The question of the faná and baqá of the dervish.

بخش 178–قصه وکیل صدر جهان کی متهم شد و از بخارا گریخت از بیم جان باز عشقش کشید رو کشان کی کار جان سهل باشد عاشقان را

Story of the Sadr-i Jahán's Wakíl (minister), who fell under suspicion and fled from Bukhárá in fear of his life; then love drew him back irresistibly, for the matter of life is of small account to lovers.

بخش 179–پیدا شدن روح القدس بصورت آدمی بر مریم بوقت برهنگی و غسل کردن و پناه گرفتن بحق تعالی

The appearance of the Holy Spirit (Gabriel) in the shape of a man to Mary when she was undressed and washing herself, and how she took refuge with God.

بخش 180–گفتن روح القدس مریم راکی من رسول حقم به تو آشفته مشو و پنهان مشو از من کی فرمان اینست

[How the Holy Spirit said to Mary, “I am sent to thee by God: be not agitated and do not hide from me, for this is the (Divine) command.”]

بخش 181–عزم کردن آن وکیل ازعشق کی رجوع کند به بخارا لاابالی‌وار

How that Wakil, (moved) by love, made up his mind to return to Bukhara recklessly.

بخش 182–پرسیدن معشوقی از عاشق غریب خود کی از شهرها کدام شهر را خوشتر یافتی و انبوه‌تر و محتشم‌تر و پر نعمت‌تر و دلگشاتر

How a loved one asked her lover who had travelled in foreign countries, “Which city didst thou find the fairest and most thronged and the most magnificent and rich and charming?”

بخش 183–منع کردن دوستان او را از رجوع کردن به بخارا وتهدید کردن و لاابالی گفتن او

How his friends hindered him from returning to Bukhárá and threatened him, and how he said, “I don't care.”

بخش 184–لاابالی گفتن عاشق ناصح و عاذل را از سر عشق

How the lover, impelled by love, said “I don't care” to the person who counselled and scolded him.

بخش 185–رو نهادن آن بندهٔ عاشق سوی بخارا

How that loving servant turned his face towards Bukhárá.

بخش 186–در آمدن آن عاشق لاابالی در بخارا وتحذیر کردن دوستان او را از پیداشدن

How the reckless lover entered Bukhárá, and how his friends deterred him from showing himself.

بخش 187–جواب گفتن عاشق عاذلان را و تهدید‌کنندگان را

How the lover answered those who scolded and threatened him.

بخش 188–رسیدن آن عاشق به معشوق خویش چون دست از جان خود بشست

How that lover reached his Beloved when he washed his hands of (gave up) his life.

بخش 189–صفت آن مسجد کی عاشق‌کش بود و آن عاشق مرگ‌جوی لا ابالی کی درو مهمان شد

Description of the lover-killing mosque and of the death-seeking reckless lover who became a guest there.

بخش 190–مهمان آمدن در آن مسجد

How the guest came into the mosque.

بخش 191–ملامت کردن اهل مسجد مهمان عاشق را از شب خفتن در آنجا و تهدید کردن مرورا

How the people of the mosque blamed the lover-guest for (his intention of) sleeping the night there and threatened him.

بخش 192–جواب گفتن عاشق عاذلان را

The lover's reply to those who chid him.

بخش 193–عشق جالینوس برین حیات دنیا بود کی هنر او همینجا بکار می‌آید هنری نورزیده است کی در آن بازار بکار آید آنجا خود را به عوام یکسان می‌بیند

بخش 194–دیگر باره ملامت کردن اهل مسجد مهمان را از شب خفتن در آن مسجد

How the people of the mosque blamed the guest once more for (his intention of) sleeping in the mosque by night.

بخش 195–گفتن شیطان قریش را کی به جنگ احمد آیید کی من یاریها کنم وقبیلهٔ خود را بیاری خوانم و وقت ملاقات صفین گریختن

How Satan said to the Quraysh, “Go to war with Ahmad (Mohammed), for I will aid you and call my tribe to help”; and how, when the two battle-lines confronted each other, he fled.

بخش 196–مکرر کردن عاذلان پند را بر آن مهمان آن مسجد مهمان کش

How the fault-finders repeated their advice to the guest of the guest-killing mosque.

بخش 197–جواب گفتن مهمان ایشان را و مثل آوردن بدفع کردن حارس کشت به بانگ دف از کشت شتری را کی کوس محمودی بر پشت او زدندی

How the guest answered them and adduced the parable of the guardian of the cornfield who, by making a noise with the tomtom, sought to drive away from the cornfield a camel on whose back they were beating the big kettle-drum of (Sultan) Mahmúd.

بخش 198–تمثیل گریختن مؤمن و بی‌صبری او در بلا به اضطراب و بی‌قراری نخود و دیگر حوایج در جوش دیگ و بر دویدن تا بیرون جهند

Comparison of the true believer's fleeing (from tribulation) and his impatience in affliction to the agitation and restlessness of chick-peas and other pot-herbs when boiling in the pot, and to their running upwards in order to jump out.

بخش 199–تمثیل صابر شدن مؤمن چون بر شر و خیر بلا واقف شود

A comparison showing how the true believer becomes patient when he understands the inward meaning and the beneficial nature of tribulation.

بخش 200–عذر گفتن کدبانو با نخود و حکمت در جوش داشتن کدبانو نخود را

(Showing) how the housewife made apologies to the chickpea, and (explaining) the wise purpose in her keeping the chickpea on the boil.

بخش 201–باقی قصهٔ مهمان آن مسجد مهمان کش و ثبات و صدق او

The remainder of the story of the guest of that guest-killing mosque, and his firmness and sincerity.

بخش 202–ذکرخیال بد اندیشیدن قاصر فهمان

Account of the conception of evil fancies by those deficient in understanding.

بخش 203–تفسیر این خبر مصطفی علیه السلام کی للقران ظهر و بطن و لبطنه بطن الی سبعة ابطن

Commentary on the Tradition of Mustafá (Mohammed), on whom be peace, that the Qur’án hath an exterior (sense) and an interior (sense), and that its interior (sense) hath an interior (sense), (and so on) to seven interior (senses).

بخش 204–بیان آنک رفتن انبیا و اولیا به کوهها و غارها جهت پنهان کردن خویش نیست و جهت خوف تشویش خلق نیست بلک جهت ارشاد خلق است و تحریض بر انقطاع از دنیا به قدر ممکن

It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves, is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people, but for the purpose of guiding the people in the right way and inciting them to abandon this world as much as is possible.

بخش 205–تشبیه صورت اولیا و صورت کلام اولیا به صورت عصای موسی و صورت افسون عیسی علیهما السلام

Comparison of the form of the saints and the form of the speech of the saints to the form of the rod of Moses and to the form of the incantation of Jesus, peace be on them both!

بخش 206–تفسیر یا جبال اوبی معه والطیر

Commentary on (the text), O ye mountains, repeat (the praise of God) in accord with him, and the birds (likewise).

بخش 207–جواب طعنه‌زننده در مثنوی از قصور فهم خود

Reply to him who rails at the Mathnawi on account of his being deficient in understanding.

بخش 208–مثل زدن در رمیدن کرهٔ اسپ از آب خوردن به سبب شخولیدن سایسان

Parable of the foal's refusing to drink the water because of the bawling of the grooms.

بخش 209–بقیهٔ ذکر آن مهمان مسجد مهمان‌کش

The remainder of the story of the guest in the guest-killing mosque.

بخش 210–تفسیر آیت وَ أَجْلِبْ عَلَیْهِمْ بِخَیْلِکَ وَ رَجِلِکَ

Commentary on the verse (of the Qur’án): “And raise the battle-cry against them with thy horsemen and men on foot.”

بخش 211–رسیدن بانگ طلسمی نیم‌شب مهمان مسجد را

How the talismanic cry came at midnight to (the ears of) the guest in the mosque.

بخش 212–ملاقات آن عاشق با صدر جهان

The meeting of the lover with the Şadr-ı Ĵahan.

بخش 213–جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس

How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).

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.