تراجم
یہ صفحہ صرف رینلڈ اے نکلسن کے دستیاب تراجم والی نظمیں دکھاتا ہے۔
How the (Inspector's) bailiff sought subscriptions in all parts of the city of Tabríz, and how (only) a small amount was collected, and how the poor stranger went to visit the Inspector's tomb and related this (pitiful) tale on his grave by the method of concentrating the mind on prayer (for his help), etc.
رومی » مثنوی معنوی » بخش 98 - توزیع کردن پایمرد در جملهٔ شهر تبریز و جمع شدن اندک چیز و رفتن آن غریب به تربت محتسب به زیارت و این قصه را بر سر گور او گفتن به طریق نوحه الی آخره
How the Khwárizmsháh, may God have mercy upon him, while riding for pleasure, saw an exceedingly fine horse in his cavalcade; and how the king's heart fell in love with the beauty and elegance of the horse; and how the ‘Imádu ’l-Mulk caused the horse to appear undesirable to the king; and how the king preferred his (the ‘Imádu ’l-Mulk's) word to his own sight, as the Hakím (Saná’í), may God have mercy upon him, has said in the Iláhí-náma: “When the tongue of envy turns slave-dealer (salesman), you may get a Joseph for an ell of linen.” Owing to the envious feelings of Joseph's brethren when they acted as brokers (in selling him), (even) such a great beauty (as his) was veiled from the heart (perception) of the buyers and he began to seem ugly (to them), for “they (his brethren) were setting little value on him.”
رومی » مثنوی معنوی » بخش 99 - دیدن خوارزمشاه رحمه الله در سیران در موکب خود اسپی بس نادر و تعلق دل شاه به حسن و چستی آن اسپ و سرد کردن عمادالملک آن اسپ را در دل شاه و گزیدن شاه گفت او را بر دید خویش چنانک حکیم رحمة الله علیه در الهینامه فرمود چون زبان حسد شود نخاس یوسفی یابی از گزی کرباس از دلالی برادران یوسف حسودانه در دل مشتریان آن چندان حسن پوشیده شد و زشت نمودن گرفت کی وَ کانوا فیهِ مِنَ الزّاهِدینَ
How Joseph the Siddíq (truthful witness)—the blessings of God be upon him!—was punished with imprisonment “for several years” because of his seeking help from another than God and saying (to him), “Mention me in thy lord's presence,” together with the exposition thereof.
رومی » مثنوی معنوی » بخش 100 - ماخذهٔ یوسف صدیق صلواتالله علیه به حبس بضع سنین به سبب یاری خواستن از غیر حق و گفتن اذکرنی عند ربک مع تقریره
Return to the Story of the bailiff and the poor debtor: how they turned back from the Khwája's grave, and how the bailiff saw the Khwája in a dream, etc.
رومی » مثنوی معنوی » بخش 101 - رجوع کردن به قصهٔ آن پایمرد و آن غریب وامدار و بازگشتن ایشان از سر گور خواجه و خواب دیدن پایمرد خواجه را الی آخره
[How the Khwája disclosed to the bailiff in his dream the means of paying the debts incurred by the friend who had come (to visit him); and how he indicated the spot where the money was buried, and sent a message to his heirs that on no account should they regard that (sum of money) as too much (for the debtor) or withhold anything (from him), and that (even) though he were to refuse the whole or a part of it they must let it remain in the place (where it was accessible), in order that any one who wished might take it away; ‘for,’ said he, ‘I have made vows to God that not one mite of that money shall come back again to me and those connected with me,’ etc.]
رومی » مثنوی معنوی » بخش 102 - گفتن خواجه در خواب به آن پایمرد وجوه وام آن دوست را کی آمده بود و نشان دادن جای دفن آن سیم و پیغام کردن به وارثان کی البته آن را بسیار نبینند وهیچ باز نگیرند و اگر چه او هیچ از آن قبول نکند یا بعضی را قبول نکند هم آنجا بگذارند تا هر آنک خواهد برگیرد کی من با خدا نذرها کردم کی از آن سیم به من و به متعلقان من حبهای باز نگردد الی آخره
Story of the King who enjoined his three sons, saying, “In this journey through my empire establish certain arrangements in such-and-such a place and appoint certain viceroys in such-and-such a place, but for God's sake, for God's sake, do not go to such-and-such a fortress and do not roam around it.”
رومی » مثنوی معنوی » بخش 103 - حکایت آن پادشاه و وصیت کردن او سه پسر خویش را کی درین سفر در ممالک من فلان جا چنین ترتیب نهید و فلان جا چنین نواب نصب کنید اما الله الله به فلان قلعه مروید و گرد آن مگردید
Explaining that the gnostic seeks replenishment from the Fountainhead of everlasting life and that he is relieved of any need to seek replenishment and draw (supplies) from the fountains of inconstant water; and the sign thereof is his holding aloof from the abode of delusion; for when a man relies on the replenishments drawn from those fountains, he slackens in his search for the Fountain everlasting and permanent. “A work done from within thy soul is necessary, for no door will be opened to thee by things given on loan. A water-spring inside the house is better than an aqueduct that comes from outside.”
رومی » مثنوی معنوی » بخش 104 - بیان استمداد عارف از سرچشمهٔ حیات ابدی و مستغنی شدن او از استمداد و اجتذاب از چشمههای آبهای بیوفا کی علامة ذالک التجافی عن دار الغرور کی آدمی چون بر مددهای آن چشمهها اعتماد کند در طلب چشمهٔ باقی دایم سست شود کاریز درون جان تو میباید کز عاریهها ترا دری نگشاید یک چشمهٔ آب از درون خانه به زان جویی که آن ز بیرون آید
How the princes, having bidden the King farewell, set out on a journey through their father's empire, and how the King repeated his injunctions at the moment of farewell.
رومی » مثنوی معنوی » بخش 105 - روان شدن شهزادگان در ممالک پدر بعد از وداع کردن ایشان شاه را و اعادت کردن شاه وقت وداع وصیت را الی آخره
How the Sultan's sons went to the forbidden fortress, inasmuch as man eagerly covets that which he is refused—“We rendered our service, but thy evil nature could not buy the servant (could not profit by the service that we rendered).” They trod all their father's injunctions and counsels underfoot, so that they fell into the pit of tribulation, and their reproachful souls (consciences) were saying to them, “Did not a warner come to you?” while they, weeping and contrite, replied, “If we had been wont to hearken or understand we should not have been among those who dwell in the flaming Fire.”
رومی » مثنوی معنوی » بخش 106 - رفتن پسران سلطان به حکم آنک الانسان حریص علی ما منع ما بندگی خویش نمودیم ولیکن خوی بد تو بنده ندانست خریدن به سوی آن قلعهٔ ممنوع عنه آن همه وصیتها و اندرزهای پدر را زیر پا نهادند تا در چاه بلا افتادند و میگفتند ایشان را نفوس لوامه الم یاتکم نذیر ایشان میگفتند گریان و پشیمان لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر
How in the pavilion of the fortress adorned with pictures they (the princes) saw a portrait of the daughter of the King of China and how all three lost their senses and fell into distraction and made inquiries, asking, “Whose portrait is this?”
رومی » مثنوی معنوی » بخش 107 - دیدن ایشان در قصر این قلعهٔ ذات الصور نقش روی دختر شاه چین را و بیهوش شدن هر سه و در فتنه افتادن و تفحص کردن کی این صورت کیست
Story of the Sadr-i Jahán of Bukhárá. (It was his custom that) any beggar who begged with his tongue was excluded from his universal and unstinted charity. A certain poor savant, forgetting (this rule) and being excessively eager and in a hurry, begged (alms) with his tongue (while the Sadr was passing) amidst his cavalcade. The Sadr-i Jahán averted his face from him, and (though) he contrived a new trick every day and disguised himself, now as a woman veiled in a chádar and now as a blind man with bandaged eyes and face, he (the Sadr) always had discernment enough to recognize him, etc.
رومی » مثنوی معنوی » بخش 108 - حکایت صدر جهان بخارا کی هر سایلی کی به زبان بخواستی از صدقهٔ عام بیدریغ او محروم شدی و آن دانشمند درویش به فراموشی و فرط حرص و تعجیل به زبان بخواست در موکب صدر جهان از وی رو بگردانید و او هر روز حیلهٔ نو ساختی و خود را گاه زن کردی زیر چادر وگاه نابینا کردی و چشم و روی خود بسته به فراستش بشناختی الی آخره
Story of two brothers, one of whom had a few hairs on his chin while the other was a beardless boy. They went to sleep in a house for celibates. One night, as it happened, the boy lateribus congestis nates obtexit. Denique paedicator adrepsit, lateres ab ejus tergo callide et molliter summovit. The boy awoke and began to quarrel, saying, “Where are these bricks? Where have you taken them to? Why did you take them?” He replied, “Why did you put these bricks there?” etc.
رومی » مثنوی معنوی » بخش 109 - حکایت آن دو برادر یکی کوسه و یکی امرد در عزب خانهای خفتند شبی اتفاقا امرد خشتها بر مقعد خود انبار کرد عاقبت دباب دب آورد و آن خشتها را به حیله و نرمی از پس او برداشت کودک بیدار شد به جنگ کی این خشتها کو کجا بردی و چرا بردی او گفت تو این خشتها را چرا نهادی الی آخره
Commentary on the Tradition that Mustafá (Mohammed)—the blessings of God be upon him!—said, “There are two greedy ones who will never be satisfied: the seeker of the present world and the seeker of knowledge.” This “knowledge” must be different from “knowledge of the present world,” in order that there may be the two (separate) classes (mentioned in the Tradition); but “knowledge of the present world” is just the same (in effect) as “the present world,” etc.; and if it (the double phrase used above) be equivalent to “the seeker of the present world and the seeker of the present world,” that would be repetition, not division (into two categories). With the exposition thereof.
رومی » مثنوی معنوی » بخش 110 - در تفسیر این خبر کی مصطفی صلواتالله علیه فرمود منهومان لا یشبعان طالب الدنیا و طالب العلم کی این علم غیر علم دنیا باید تا دو قسم باشد اما علم دنیا هم دنیا باشد الی آخره و اگر همچنین شود کی طالب الدنیا و طالب الدنیا تکرار بود نه تقسیم مع تقریره
How the three princes discussed the (best) plan to adopt in view of what had occurred.
رومی » مثنوی معنوی » بخش 111 - بحث کردن آن سه شهزاده در تدبیر آن واقعه
The discourse of the eldest brother.
رومی » مثنوی معنوی » بخش 112 - مقالت برادر بزرگین
Anecdote of a king who brought a learned doctor into his banquet-hall by force and made him sit down. (When) the cup-bearer offered him wine and held out the goblet to him, the doctor averted his face and began to look sour and behave rudely. The king said to the cup-bearer, “Come, put him in a good humour.” The cup-bearer beat him on the head several times and made him drink the wine, etc.
رومی » مثنوی معنوی » بخش 113 - ذکر آن پادشاه که آن دانشمند را به اکراه در مجلس آورد و بنشاند ساقی شراب بر دانشمند عرضه کرد ساغر پیش او داشت رو بگردانید و ترشی و تندی آغاز کرد شاه ساقی را گفت کی هین در طبعش آر ساقی چندی بر سرش کوفت و شرابش در خورد داد الی آخره
How, after full discussion and debate, the princes set out for the province of China towards their beloved and the object (of their desire), in order that they might be as near as possible to that object; (for) although the way to union is barred, ’tis praiseworthy to approach as near as is possible.
رومی » مثنوی معنوی » بخش 114 - روان گشتن شاهزادگان بعد از تمام بحث و ماجرا به جانب ولایت چین سوی معشوق و مقصود تا به قدر امکان به مقصود نزدیکتر باشند اگر چه راه وصل مسدودست به قدر امکان نزدیکتر شدن محمودست الی آخره
Story of Imra’u ’l-Qays, who was the king of the Arabs and exceedingly handsome: he was the Joseph of his time, and the Arab women were desperately in love with him, like Zalíkhá (with Joseph). He had the poetic genius (and composed the ode beginning)— “Halt, let us weep in memory of a beloved and a dwelling-place.” Since all the women desired him with (heart and) soul, one may well wonder what was the object of his love-songs and lamentations. Surely he knew that all these (beauteous forms) are copies of a (unique) picture which have been drawn (by the Artist) on frames of earth. At last there came to this Imra’u ’l-Qays such a (spiritual) experience that in the middle of the night he fled from his kingdom and children and concealed himself in the garb of a dervish and wandered from that clime to another clime in search of Him who transcends all climes: “He chooseth for His mercy whom He will”; and so forth.
رومی » مثنوی معنوی » بخش 115 - حکایت امرء القیس کی پادشاه عرب بود و به صورت عظیم به جمال بود یوسف وقت خود بود و زنان عرب چون زلیخا مردهٔ او و او شاعر طبع قفا نبک من ذکری حبیب و منزل چون همه زنان او را به جان میجستند ای عجب غزل او و نالهٔ او بهر چه بود مگر دانست کی اینها همه تمثال صورتیاند کی بر تختههای خاک نقش کردهاند عاقبت این امرء القیس را حالی پیدا شد کی نیمشب از ملک و فرزند گریخت و خود را در دلقی پنهان کرد و از آن اقلیم به اقلیم دیگر رفت در طلب آن کس کی از اقلیم منزه است یختص برحمته من یشاء الی آخره
How, after they had stayed in hiding and tarried patiently for a long while in the capital of China, where the Emperor was enthroned, the eldest (brother) lost patience and said, “Farewell! I will go and present myself to the King. Either my feet will bring me to the object of my quest, or I will lose my head there as (I have already lost) my heart”— (The Persian translation of this Arabic verse is): “Either my feet will bring me to the object of my quest and desire, or I will give away my head there as (I have given away) my heart”— and how the good advice of his brothers was of no avail. “O thou that chidest those in love, let them alone! How shouldst thou direct a band which God has led astray?” And so forth.
رومی » مثنوی معنوی » بخش 116 - بعد مکث ایشان متواری در بلاد چین در شهر تختگاه و بعد دراز شدن صبر بیصبر شدن آن بزرگین کی من رفتم الوداع خود را بر شاه عرضه کنم اما قدمی تنیلنی مقصودی او القی راسی کفادی ثم یا پای رساندم به مقصود و مراد یا سر بنهم همچو دل از دست آنجا و نصیحت برادران او را سود ناداشتن یا عاذل العاشقین دع فة اضلها الله کیف ترشدها الی آخره
[Setting forth (the case of) the earnest seeker who does not refrain from exerting himself to the utmost, although he knows that the amplitude of God's bounty may cause the object of his desire to reach him from a different quarter and by means of work of a different kind which he has never imagined; but since all his thoughts and hopes are fixed on this particular method (of attaining his object), he continues to knock at this same door, (knowing that) maybe God most High will cause his appointed portion to reach him through some other door which he has not foreseen, ‘and will provide for him from a quarter on which he does not reckon’—‘Man proposes but God disposes.’ And, (again), a slave (of God) may conceive, as beseems a slave, that although he keeps knocking at this (particular) door he will be supplied from another door; and (nevertheless) God most High may cause his portion to reach him through this very door (at which he is knocking). In short, all these (doors) are the doors of one Palace. And the exposition thereof.]
رومی » مثنوی معنوی » بخش 117 - بیان مجاهد کی دست از مجاهده باز ندارد اگر چه داند بسطت عطاء حق را کی آن مقصود از طرف دیگر و به سبب نوع عمل دیگر بدو رساند کی در وهم او نبوده باشد او همه وهم و اومید درین طریق معین بسته باشد حلقهٔ همین در میزند بوک حق تعالی آن روزی را از در دیگر بدو رساند کی او آن تدبیر نکرده باشد و یرزقه من حیث لا یحتسب العبد یدبر والله یقدر و بود کی بنده را وهم بندگی بود کی مرا از غیر این در برساند اگر چه من حلقهٔ این در میزنم حق تعالی او را هم ازین در روزی رساند فیالجمله این همه درهای یکی سرایست مع تقریره
Story of the person who dreamed that his hopes of opulence would be fulfilled in Cairo, and that there was a treasure (buried) in a certain house in a certain quarter of that city. When he came to Cairo, some one said to him, “I have dreamed of a treasure in such and such a quarter and such and such a house in Baghdád”; and he named the quarter and house in which this person lived. The latter perceived, however, that the information concerning the treasure in Cairo had been given to him (in his dream) in order to make him realise that, (although) he must not seek anywhere but in his own house, this treasure would really and truly be gained only in Cairo.
رومی » مثنوی معنوی » بخش 118 - حکایت آن شخص کی خواب دید کی آنچ میطلبی از یسار به مصر وفا شود آنجا گنجیست در فلان محله در فلان خانه چون به مصر آمد کسی گفت من خواب دیدهام کی گنجیست به بغداد در فلان محله در فلان خانه نام محله و خانهٔ این شخص بگفت آن شخص فهم کرد کی آن گنج در مصر گفتن جهت آن بود کی مرا یقین کنند کی در غیر خانهٔ خود نمیباید جستن ولیکن این گنج یقین و محقق جز در مصر حاصل نشود
The reason why the answer to the true believer's prayer is delayed.
رومی » مثنوی معنوی » بخش 119 - سبب تاخیر اجابت دعای مؤمن
Returning to the Story of the person who was given a clue to the treasure (buried) at Cairo, and setting forth his supplication to God on account of his poverty.
رومی » مثنوی معنوی » بخش 120 - رجوع کردن به قصهٔ آن شخص کی به او گنج نشان دادند به مصر و بیان تضرع او از درویشی به حضرت حق
How that person arrived at Cairo and at night came out into the street to play the mendicant and beg, and how he was arrested by the night-patrol and after having been soundly beaten succeeded through him in gaining his object. “And it may be that ye loathe a thing though it is better for you”; and as God most High hath (also) said, “God will surely vouchsafe after hardship ease”; and as God most High hath said, “Lo, with hardship goeth ease”; and as he (the Prophet), on whom be peace, hath said, “O year of drought, become severe, and then thou wilt pass away.” And the whole of the Qur’án and all the Revealed Books confirm this.
رومی » مثنوی معنوی » بخش 121 - رسیدن آن شخص به مصر و شب بیرون آمدن به کوی از بهر شبکوکی و گدایی و گرفتن عسس او را و مراد او حاصل شدن از عسس بعد از خوردن زخم بسیار و عَسی أَنْ تَکْرَهوا شَیْئاً وَ هُوَ خَیْرٌ لَکُمْ و قوله تعالی سَیَجْعَلُ اللهُ بَعْدَ عُسْرٍ یُسْراً و قوله علیهالسلام اشتدّی ازمّة تنفرجی و جمیع القرآن و الکتب المنزلة فی تقریر هذا
Explaining the Tradition (of the Prophet), “Falsehood causes suspicion, while veracity inspires confidence.”
رومی » مثنوی معنوی » بخش 122 - بیان این خبر کی الکذب ریبة والصدق طمانینة
Parable.
رومی » مثنوی معنوی » بخش 123 - مثل
How that person returned (to Baghdád) rejoicing and successful and giving thanks to God and prostrating himself (in prayer) and amazed at the wondrous indications vouchsafed (to him) by God and the coming to light of the interpretations thereof in a way that no mind and understanding can conceive.
رومی » مثنوی معنوی » بخش 124 - بازگشتن آن شخص شادمان و مراد یافته و خدای را شکر گویان و سجده کنان و حیران در غرایب اشارات حق و ظهور تاویلات آن در وجهی کی هیچ عقلی و فهمی بدانجا نرسد
How the (two) brothers repeated their advice to theeldest, and how he was unable to endure it and ran away from them and went off, frenzied and beside himself, and rushed into the King's audience-chamber without asking permission; but (this was) from excess of passionate love, not from disrespect and recklessness, etc.
رومی » مثنوی معنوی » بخش 125 - مکرر کردن برادران پند دادن بزرگین را و تاب ناآوردن او آن پند را و در رمیدن او ازیشان شیدا و بیخود رفتن و خود را در بارگاه پادشاه انداختن بیدستوری خواستن لیک از فرط عشق و محبت نه از گستاخی و لاابالی الی آخره
How a cadi was infatuated with the wife of Júhí and remained (hidden) in a chest, and how the cadi's deputy purchased the chest; and how next year (when) Júhí's wife came again, hoping to play the same trick (which had succeeded) last year, the cadi said (to her), “Set me free and seek some one else”; and so on to the end of the story.
رومی » مثنوی معنوی » بخش 126 - مفتون شدن قاضی بر زن جوحی و در صندوق ماندن و نایب قاضی صندوق را خریدن باز سال دوم آمدن زن جوحی بر امید بازی پارینه و گفتن قاضی کی مرا آزاد کن و کسی دیگر را بجوی الی آخر القصه
How the cadi went to the house of Júhí's wife, and how Júhí knocked angrily at the door, and how the cadi took refuge in a chest, etc.
رومی » مثنوی معنوی » بخش 127 - رفتن قاضی به خانهٔ زن جوحی و حلقه زدن جوحی به خشم بر در و گریختن قاضی در صندوقی الی آخره
The arrival of the cadi's deputy in the bazaar and his purchase of the chest from Júhí, etc.
رومی » مثنوی معنوی » بخش 128 - آمدن نایب قاضی میان بازار و خریداری کردن صندوق را از جوحی الی آخره
Expounding the Tradition that Mustafá (Mohammed) said, the blessings of God be upon him: “When I am the protector of any one, ‘Alí too is his protector,” so that the Hypocrites asked sarcastically, “Was not he satisfied with the obedience and service rendered by us to himself that he bids us render the same service to a snivelling child?” etc.
رومی » مثنوی معنوی » بخش 129 - در تفسیر این خبر کی مصطفی صلواتالله علیه فرمود من کنت مولاه فعلی مولاه تا منافقان طعنه زدند کی بس نبودش کی ما مطیعی و چاکری نمودیم او را چاکری کودکی خلم آلودمان هم میفرماید الی آخره
How next year Júhí's wife returned to the court of the cadi, hoping for the same contribution (of money) as last year, and how the cadi recognised her, and so on to the end of the story.
رومی » مثنوی معنوی » بخش 130 - باز آمدن زن جوحی به محکمهٔ قاضی سال دوم بر امید وظیفهٔ پارسال و شناختن قاضی او را الی اتمامه
Resuming the explanation of the Story of the (eldest) prince and his constant attendance at the court of the King.
رومی » مثنوی معنوی » بخش 131 - باز آمدن به شرح قصهٔ شاهزاده و ملازمت او در حضرت شاه
Setting forth how Hell will say, when the Bridge Sirát is (laid) over it (at the Resurrection), “O believer, pass more quickly across the Sirát! Quick, make haste, lest the greatness of thy light put out my fire,” (according to the Tradition), “Pass, O believer, for lo, thy light hath extinguished my fire.”
رومی » مثنوی معنوی » بخش 132 - در بیان آنک دوزخ گوید کی قنطرهٔ صراط بر سر اوست ای مؤمن از صراط زودتر بگذر زود بشتاب تا عظمت نور تو آتش ما را نکشد جز یا مؤمن فان نورک اطفاء ناری
The death of the eldest prince, and how the middle brother came to his funeral—for the youngest was confined to his bed by illness; and how the King treated the middle brother with great affection, so that he too was crippled (captivated) by his kindness; (and how) he remained with the King, and a hundred thousand spoils (precious gifts), from the unseen and visible worlds, were conferred upon him by the fortune and favour of the King; with an exposition of some part thereof.
رومی » مثنوی معنوی » بخش 133 - متوفی شدن بزرگین از شهزادگان و آمدن برادر میانین به جنازهٔ برادر کی آن کوچکین صاحبفراش بود از رنجوری و نواختن پادشاه میانین را تا او هم لنگ احسان شد ماند پیش پادشاه صد هزار از غنایم غیبی و غنی بدو رسید از دولت و نظر آن شاه مع تقریر بعضه
(Concerning) the vicious distempered thoughts that arose in the prince in consequence of the (spiritual) self-sufficiency and illumination with which his heart had been endowed by the King: how he proceeded to show ingratitude and rebelliousness, and how the King, being made aware of it in an inspired and mysterious manner, was pained at heart and, though outwardly unconscious (of it), dealt his (the prince's) spirit a (mortal) wound, etc.
رومی » مثنوی معنوی » بخش 134 - وسوسهای کی پادشاهزاده را پیدا شد از سبب استغنایی و کشفی کی از شاه دل او را حاصل شده بود و قصد ناشکری و سرکشی میکرد شاه را از راه الهام و سر شاه را خبر شد دلش درد کرد روح او را زخمی زد چنانک صورت شاه را خبر نبود الی آخره
How God addressed Azrael, saying, “Of all these creatures whose souls thou hast seized, whom didst thou pity most?” and the answer given by Azrael to the Lord.
رومی » مثنوی معنوی » بخش 135 - خطاب حق تعالی به عزرائیل علیهالسلام کی ترا رحم بر کی بیشتر آمد ازین خلایق کی جانشان قبض کردی و جواب دادن عزرائیل حضرت را
The miracles of Shaybán Rá‘í, may God sanctify his venerable spirit!
رومی » مثنوی معنوی » بخش 136 - کرامات شیخ شیبان راعی قدس الله روحه العزیز
Resuming the Story of the most High God's bringing up Nimrod in his childhood without the intervention of mother and nurse.
رومی » مثنوی معنوی » بخش 137 - رجوع کردن به قصهٔ پروردن حق تعالی نمرود را بیواسطهٔ مادر و دایه در طفلی
Returning to the Story of the prince who was smitten by a (mortal) blow from the heart of the King and departed from this world before he was fully endowed with the other (spiritual) excellences.
رومی » مثنوی معنوی » بخش 138 - رجوع کردن بدان قصه کی شاهزاده بدان طغیان زخم خورد از خاطر شاه پیش از استکمال فضایل دیگر از دنیا برفت
The injunctions given by a certain person that after he died his property should be inherited by whichever of his three sons was the laziest.
رومی » مثنوی معنوی » بخش 139 - وصیت کردن آن شخص کی بعد از من او برد مال مرا از سه فرزند من کی کاهلترست
Parable.
رومی » مثنوی معنوی » بخش 140 - مثل
IN THE NAME OF GOD THE MERCIFUL, THE COMPASSIONATE
رومی » مثنوی معنوی » بخش 1 - سر آغاز
Commenting on “Take four birds and turn them towards thee.”
رومی » مثنوی معنوی » بخش 2 - تفسیر خذ اربعة من الطیر فصرهن الیک
Concerning the occasion of the coming of the Tradition of Mustafá (Mohammed), the blessings of God be upon him, that the infidel takes his food in seven bowels, while the true believer takes his food in one bowel.
رومی » مثنوی معنوی » بخش 3 - در سبب ورود این حدیث مصطفی صلوات الله علیه که الکافر یأکل فی سبعة امعاء و المؤمن یأکل فی معا واحد
How Mustafá (Mohammed) opened the door of the room for his guest and concealed himself in order that he (the guest) might not see the form of the person who opened it and be overcome with shame, but might go forth boldly.
رومی » مثنوی معنوی » بخش 4 - در حجره گشادن مصطفی علیهالسلام بر مهمان و خود را پنهان کردن تا او خیال گشاینده را نبیند و خجل شود و گستاخ بیرون رود
The cause of the guest's return to the house of Mustafá, on whom be peace, at the hour when Mustafá was washing his befouled bed-rug with his own hand; and how he was overcome with shame and rent his garment and made lamentation for himself and for his plight.
رومی » مثنوی معنوی » بخش 5 - سبب رجوع کردن آن مهمان به خانهٔ مصطفی علیهالسلام در آن ساعت که مصطفی نهالین ملوث او را به دست خود میشست و خجل شدن او و جامه چاک کردن و نوحهٔ او بر خود و بر سعادت خود
How Mustafá, on whom be peace, treated the Arab guest with loving kindness and calmed his distress and stilled the sobbing and lamentation for himself which he was making in his shame and penitence and fire of despair.
رومی » مثنوی معنوی » بخش 6 - نواختن مصطفی علیهالسلام آن عرب مهمان را و تسکین دادن او را از اضطراب و گریه و نوحه کی بر خود میکرد در خجالت و ندامت و آتش نومیدی
Explaining that (ritual) prayer and fasting and all (such) external things are witnesses to the inner light.
رومی » مثنوی معنوی » بخش 7 - بیان آنک نماز و روزه و همه چیزهای برونی گواهیهاست بر نور اندرونی
