صنف کے تحت کتاب
یہ صفحہ صرف صنفِ مثنوی کے تحت آنے والی نظمیں دکھاتا ہے۔
Story of the woman whose children never lived (long), and how, when she made lamentation (to God), the answer came—“That is instead of thy (unpractised) ascetic discipline and is for thee in lieu of the self-mortification of those who mortify themselves.”
How Hamza, may God be well-pleased with him, came to battle without a coat of mail.
The reply of Hamza to the people.
The means of preventing one's self from being swindled in sale and purchase.
How Bilál, may God be well-pleased with him, died rejoicing.
The (Divine) wisdom in ruining the body by death.
Comparison of this world, which is wide in appearance and narrow in reality, (to a bathroom), and comparison (of the next world) to sleep, which is the (means of) release from this narrowness.
Setting forth that whatever is (denoted by the terms) heedlessness and anxiety and indolence and darkness is all (derived) from the body, which belongs to the earth and the lower world.
Comparison between Statute and analogy.
The rules to be observed by listeners and disciples at the emanation of wisdom from the tongue of the Shaykh.
How every animal knows the smell of its enemy and takes precaution. The folly and perdition of him that is the enemy of that One against whom precaution is impossible, and flight is impossible, and resistance is impossible.
The difference between knowing a thing by comparison and convention and knowing the quiddity of that thing.
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.
The question of the faná and baqá of the dervish.
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.
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.
[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.”]
How that Wakil, (moved) by love, made up his mind to return to Bukhara recklessly.
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?”
How his friends hindered him from returning to Bukhárá and threatened him, and how he said, “I don't care.”
How the lover, impelled by love, said “I don't care” to the person who counselled and scolded him.
How that loving servant turned his face towards Bukhárá.
How the reckless lover entered Bukhárá, and how his friends deterred him from showing himself.
How the lover answered those who scolded and threatened him.
How that lover reached his Beloved when he washed his hands of (gave up) his life.
Description of the lover-killing mosque and of the death-seeking reckless lover who became a guest there.
How the guest came into the mosque.
How the people of the mosque blamed the lover-guest for (his intention of) sleeping the night there and threatened him.
The lover's reply to those who chid him.
How the people of the mosque blamed the guest once more for (his intention of) sleeping in the mosque by night.
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.
How the fault-finders repeated their advice to the guest of the guest-killing mosque.
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.
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.
A comparison showing how the true believer becomes patient when he understands the inward meaning and the beneficial nature of tribulation.
(Showing) how the housewife made apologies to the chickpea, and (explaining) the wise purpose in her keeping the chickpea on the boil.
The remainder of the story of the guest of that guest-killing mosque, and his firmness and sincerity.
Account of the conception of evil fancies by those deficient in understanding.
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).
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.
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!
Commentary on (the text), O ye mountains, repeat (the praise of God) in accord with him, and the birds (likewise).
Reply to him who rails at the Mathnawi on account of his being deficient in understanding.
Parable of the foal's refusing to drink the water because of the bawling of the grooms.
The remainder of the story of the guest in the guest-killing mosque.
Commentary on the verse (of the Qur’án): “And raise the battle-cry against them with thy horsemen and men on foot.”
How the talismanic cry came at midnight to (the ears of) the guest in the mosque.
The meeting of the lover with the Şadr-ı Ĵahan.
How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).
