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Story of the captive bird which gave the (following) injunctions: do not feel sorrow for what is past, think about taking precaution for the present (need), and do not spend time in repenting.
How the half-intelligent fish devised a means (of escape) and feigned to be dead.
Explaining that the promise made by the fool at the moment of seizure (punishment) and contrition is faithless, for though they should be sent back, they would surely return to that which they were forbidden to do, and verily they are liars. The false dawn keeps not faith.
Explaining that imagination (wahm) is the counterfeit of Reason and in opposition to it, and that though it resembles Reason it is not Reason; and the story of the replies given to each other by Moses, on whom be peace, who was the possessor of Reason, and Pharaoh, who was the possessor of imagination.
Explaining that cultivation consists in devastation and composure in distraction and wholeness in brokenness and success in failure and existence in non-existence; and thus (with) the rest of the contraries and pairs.
Explaining that every percipient sense of man has different objects of perception too, of which the other senses are ignorant, as (for example) every skilled craftsman is unfamiliar with the work of those skilled in other crafts; and its (another sense's) ignorance of that which is not its business does not prove that those objects of perception are non-existent. Although it virtually denies them, yet here in this place we only mean by its ‘denial’ its ignorance.
How the people of this world attack the people of that (other) world and charge (against them) as far as the frontier, namely, generation and propagation, which is the boundary of the Unseen, and how they (the people of this world) are unaware of the ambush (prepared for them); for the infidel makes his assault (only) when the holy warrior does not go to war.
[Explaining that the earthen body of man, like iron of fine substance, is capable of becoming a mirror, so that therein even in this world Paradise and Hell and the Resurrection et cetera are shown by immediate vision, not in the mode of phantasy.]
How Moses, on whom be peace, declared (by inspiration) from the Unseen the secret thoughts and visions of Pharaoh, in order that he might truly believe in the omniscience of God or (at least) hold that opinion.
Explaining that the door of repentance is open.
How Moses, on whom be peace, said to Pharaoh, “Accept one counsel from me and take four excellent qualities as recompense.”
Exposition of “I was a hidden treasure, and I desired to be known.”
[How Man is deluded by the sagacity and imaginations of his (carnal) nature and does not seek knowledge of the Unseen, which is the knowledge possessed by the prophets.]
[Explanation of the Tradition, “Speak ye unto men according to the measure of their understandings, not according to the measure of your understandings, so that God and His messenger may not be given the lie.”]
[The saying of the Prophet, on whom be peace, “Whosoever shall bring me the glad news of the expiration of (the month) Safar, I will give him the glad news of (his being destined to enter) Paradise.”]
How Pharaoh took counsel with Ésiya (Ásiya) as to believing in Moses, on whom be peace.
Story of the king's falcon and the decrepit old woman.
Story of the woman whose child crawled to the top of the water-spout and was in danger of falling; (whereupon) she besought help of ‘Alí Murtadá, may God ennoble his person.
How Pharaoh took counsel with ha vizier, Hámán, as to believing in Moses, on whom be peace.
Showing the falsity of Hámán’s speech— the curse (of God) be upon him!
How Moses, on whom be peace, despaired of Pharaoh’s accepting the true faith, because the words of Hámán made an impression on Pharaoh’s heart.
How the Amírs of the Arabs wrangled with Mustafá (Mohammed), on whom be peace, saying, “Share the kingdom with us, in order that there may be no contention”; and how Mustafá, on whom be peace, answered and said, “I am commanded (by God) in respect of this Amírate”; and the arguments on both sides.
Explaining that one who knows the power of God will not ask, “Where are Paradise and Hell?”
Reply to the materialist who disbelieves in the Deity and says that the world is eternal.
Commentary on the Verse, “And We did not create the heavens and the earth and what is between them save with real ground”: (i.e.) “I did not create them for the sake of just this which ye see; nay, but for the sake of the essential meaning and everlasting providence which ye see not.”
How God made a revelation to Moses, on whom be peace, saying, “O Moses, I who am the exalted Creator love thee.”
How a king was enraged with his boon-companion, and an intercessor interceded on behalf of the object of (the king's) anger and begged the king (to pardon the offender); and how (when) the king accepted his intercession, the boon-companion resented the action of the intercessor and asked, “Why did you intercede?”
How Khalíl (Abraham) answered Gabriel, on both of whom be peace, when he asked him, “Hast thou any need?”—“As regards need of thee, no!”
How Moses, on whom be peace, besought the Lord, saying, “Thou didst create creatures and destroy them,” and how the answer came.
Explaining that the animal spirit and the particular (discursive) reason and the imagination and the fancy may be compared to buttermilk, while the spirit, which is everlasting, is hidden in this buttermilk, like the butter.
Another parable on the same subject.
Story of the prince to whom the true kingdom displayed itself, (so that the realities of) “on the Day when a man shall flee from his brother and his mother and his father” became the object of his immediate experience; (and he saw that) the kingdom of this earth-heap of the childish (is like the game) called “castle-taking,” (in which) the child that gains the victory mounts upon the earth-heap and says boastfully, “The castle belongs to me,” while the other children envy him; for (to play with) earth is the pastime of boys. When the prince was delivered from the bondage of colours, he said, “I say that these coloured pieces of earth (earthly gauds) are just the same vile earth; I do not call them gold and satin and brocade: I have been delivered from this brocade (aksún) and have gone to that which is simple (yaksún).” (God hath said), “And We bestowed wisdom upon him whilst he was yet a boy”; it needeth not the passing of (many) years for (any one to receive) the guidance of God: none speaks of the capacity to receive in (connexion with) the Power of Be, and it is.
How the king brought his son a bride for fear of his race coming to an end.
How the king chose the daughter of a poor ascetic for his son and how the ladies of the harem raised objections and disdained the (proposed) alliance with the dervish.
How the king's prayer for the deliverance of his son from the witch of Kábul was granted.
Explaining that the prince is Man, the vicegerent of God, and that his father is Adam, the chosen one, the vicegerent of God, he to whom the angels bowed in worship; and that the old hag of Kábul is the World which separated Man from his Father by sorcery, while the prophets and saints are (like) the physician who applied the remedy.
Story of the ascetic who, notwithstanding his destitution and numerous family, was rejoicing and laughing in a year of drought whilst the people were dying of hunger. They said to him, “What is the occasion for joy? It is an occasion for a hundred mournings.” “For me at any rate ’tis not (so),” he replied.
Explaining that the whole world is the form of Universal Reason, (and that) when by trespassing you act unjustly towards Universal Reason, in most cases the aspect of the world increases your vexation, just as when you show ill-feeling to your father the aspect of your father increases your vexation and you cannot (bear to) look on his face, though before that he will have been the light of your eye and the comfort of your soul.
Story of the sons of ‘Uzayr, on whom be peace, who were making inquiries about their father from (one who really was) their father. “Yes,” he replied, “I have seen him: he is coming.” Some (of them) recognised him and became unconscious, (while) others did not recognise him and said, “He has only announced (our father's coming): what is this unconsciousness?”
Commentary on the Tradition, “Verily, I ask pardon of God seventy times every day.”
Explaining that the particular (discursive) intellect does not see beyond the grave and, as regards all the rest, is subject to the authority of the saints and prophets.
Explaining (the Verse), “O ye that believe, do not put (yourselves) forward in the presence of God and His Apostle.” Since thou art not the Prophet, be one of the religious community; since thou art not the sovereign, be a subject.
Story of the mule's complaining to the camel (and saying), “I often fall on my face when going along, while you seldom do so: why is this?” and the camel's answer to him.
How the mule declared the replies of the camel to be true and acknowledged his (the camel's) superiority to himself and besought his aid and took refuge with him sincerely; and how the camel treated him with kindness and showed him the way and gave help in fatherly and kingly fashion.
How the Egyptian entreated the Israelite, saying, “Of thine own intention fill a jug from the Nile and put it to my lips, that I may drink. (I beseech thee) by the right of friendship and brotherhood; for the jug which ye Israelites fill from the Nile for yourselves is pure water, while the jug which we Egyptians fill is pure blood.”
How the Egyptian besought blessing and guidance from the Israelite, and how the Israelite prayed for the Egyptian and received a favourable answer to his prayer from the Most Gracious and Merciful (God).
Story of the lewd woman who said to her husband, “Those illusions appear to thee from the top of the pear-tree, for the top of that pear-tree causes the human eye to see such things: come down from the top of the pear-tree, that those illusions may vanish.” And if any one should say that what that man saw was not an illusion, the answer is that this (story) is a parable, not a (precise) similitude. In the (story regarded as a) parable this amount (of resemblance) is sufficient, for if he had not gone to the top of the peartree, he would never have seen those things, whether illusory or real.
The diverse modes and stages of the nature of Man from the beginning.
