صنف کے تحت کتاب
یہ صفحہ صرف صنفِ مثنوی کے تحت آنے والی نظمیں دکھاتا ہے۔
How Bilqis was freed from her kingdom and was intoxicated with longing for the Faith, and how at the moment of her (spiritual) emigration the regard of her desire became severed from the whole of her kingdom except from her throne.
How Solomon, on whom be peace, devised a plan for bringing the throne of Bilqis from Saba.
Story of Halíma's asking help of the idols when she lost Mustafá (Mohammed)—on whom be peace—after he was weaned, and how the idols trembled and prostrated themselves and bore witness to the grandeur of Mohammed's estate—may God bless and save him!
Story of the old Arab who directed Halíma to seek help from the idols.
How ‘Abdu ’l-Muttalib, the grandfather of Mustafá (Mohammed), got news of Halíma's having lost Mohammed, on whom be peace, and searched for him round the city and made lamentation at the door of the Ka‘ba and besought God and found him (Mohammed), on whom be peace.
How ‘Abdu ’l-Muttalib asked for a clue to the place where Mohammed was—peace be upon him!—saying, “Where shall I find him?” and how he was answered from within the Ka‘ba and obtained the clue.
The rest of the story of (the Divine) Mercy’s calling Bilqis.
Parable of Man's being contented with (the goods of) this world, and his greed in seeking (them) and his indifference to the high and blessed estate of the spiritual who are his congeners (and are) crying, “Oh, would that my people might know!”
The rest of the story of Solomon, on whom be peace: how he built the Farther Mosque (the Temple of Solomon) by instruction and inspiration from God, (given to him) for wise purposes which He (only) knows; and how angels, demons, genies, and men lent visible aid.
Story of the poet and how the king gave him a reward and how the vizier, whose name was Bu ’l-Hasan, made it many times greater.
How after several years the poet came back in the hope of (receiving) the same reward, and how the king according to his custom ordered a thousand dinars to be given to him, and how the new vizier, who was also named Hasan, said to the king, “This is very much: we have (great) expenses and the treasury is empty, and I will satisfy him with a tenth of that (sum).”
The resemblance of the bad judgement of this base vizier in corrupting the king's generosity to (that of) the vizier of Pharaoh, namely, Hámán, in corrupting the readiness of Pharaoh to receive (the true Faith).
How the Demon sat on the place (throne) of Solomon, on whom be peace, and imitated his actions; and concerning the manifest difference between the two Solomons, and how the Demon called himself Solomon son of David.
How Solomon, on whom be peace, entered the Farther Mosque daily, after its completion, for the purpose of worshipping and directing the worshippers and devotees; and how medicinal herbs grew in the Mosque.
How Qábíl (Cain) learned the trade of grave-digging from the crow (raven), before knowledge of grave-digging and graves existed in the world.
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.”
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
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.
Commentary on “O thou that wrappest thyself.”
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.
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.”
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.”
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.”
How the slave wrote to the King a statement complaining of the reduction of his allowance
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)!”
The World's mute admonition to worldlings, and how it displays its faithlessness to those who have hope of its keeping faith (with them).
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).”
Commentary on “Moses conceived a fear in his heart: We said, ‘Fear not, verily thou wilt be the superior.’”
Warning the pretender to shun pretension and enjoining him to follow (the true guide).
The rest of the story of the slave’s writing a petition for his allowance.
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.
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.”
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.
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.”
The reduction of the allowance of God’s food for the soul and heart of the Súfí .
How the slave was indignant because no reply to his letter arrived from the king.
How the wind blew perversely against Solomon, on whom be peace, because of his lapse.
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.
How the slave wrote another letter to the king when he received no reply to the first letter.
Story that some one was consulting another, who said, “Consult some one else, for I am your enemy.”
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.
How an objector objected to the Prophet's—on whom be peace— appointing the man of Hudhayl to be commander.
How Mustafá, on whom be peace, answered the objector.
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).
Explaining the cause of the eloquence and loquacity of that impertinent man in the presence of the Prophet, on whom be peace.
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.
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.
The inner meaning of the recitation of the ablutionary prayers by one who performs the ritual ablution.
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.
