صنف کے تحت کتاب
یہ صفحہ صرف صنفِ مثنوی کے تحت آنے والی نظمیں دکھاتا ہے۔
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.
(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.
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.”
[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.”]
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.
Commentary on the Tradition that Mustafá (Mohammed), on whom be peace, said, “Do not declare me to be more excellent than Yúnus ibn Mattá.”
How the Prophet, on whom be peace, became aware of their chiding him for his exultation.
Showing that the rebellious sinner in the very act of overpowering is overpowered, and in the very moment of victory is made captive.
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.
How, in the presence of Solomon, on whom be peace, the gnat appealed for justice against the Wind.
How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.
How the Beloved caressed the senseless lover, that he might return to his senses.
How the senseless lover came to himself and turned his face in praise and thanksgiving to the Beloved.
Story of the lover who had been long separated (from his beloved) and had suffered much tribulation.
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).
IN THE NAME OF GOD THE MERCIFUL, THE COMPASSIONATE
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.”
Story of the preacher who at the beginning of every exhortation used to pray for the unjust and hard-hearted and irreligious.
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?”
The lover’s attempted perfidy, and how the beloved scolded him.
Story of the Súfí who caught his wife with a strange man.
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).”
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.
The purpose for which God is called Samí‘ (Hearing) and Basír (Seeing).
Comparison of this world to a bath-stove and of piety to the bath.
Story of the tanner who fainted and sickened on smelling otto and musk in the bazaar of the perfumers.
How the tanner’s brother sought to cure him secretly with the smell of dung.
How the beloved rejected the excuses of the lover and rubbed h duplicity into him
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.
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.
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.
The rest of the Story of the building of the Farther Mosque.
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.
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.
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.”
Story of Bilqís' sending a gift from the city of Sabá to Solomon, on whom be peace.
The miraculous gifts and illumination of Shaykh ‘Abdullah Maghribi, may God sanctify his spirit.
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.
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.
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.
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.
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.
[How Solomon, on whom be peace, urged the envoys to hasten the emigration of Bilqis (from her kingdom) for the Faith’s sake.]
The cause of the emigration of (Ibráhím son of) Adham, may God sanctify his spirit, and his abandoning the kingdom of Khurásán.
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.
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.”
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.”
The remainder of the story of Ibrahim son of Adham, may God sanctify his spirit.
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.
