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یہ صفحہ صرف وزنِ فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی) میں آنے والی نظمیں دکھاتا ہے۔
How the superiority of exertion to trust in God was established.
How the beasts of chase blamed the hare for his delay in going to the lion.
How the hare answered the beasts.
How the beasts objected to the proposal of the hare.
How the hare again answered the beasts.
An account of the knowledge of the hare and an explanation of the excellence and advantages of knowledge.
How the beasts requested the hare to tell the secret of his thought.
How the hare withheld the secret from them.
The story of the hare's stratagem.
The baseness of the foul interpretation given by the fly.
How the lion roared wrathfully because the hare was late in coming.
Further setting forth the stratagem of the hare.
The hare's coming to the lion and the lion's anger with him.
The hare's apology.
How the lion answered the hare and set off with him.
Story of the hoopoe and Solomon, showing that when the Divine destiny comes to pass, clear eyes are sealed.
How the crow impugned the claim of the hoopoe.
The hoopoe's answer to the attack of the crow.
The story of Adam, on whom be peace, and how the Divine destiny sealed up his sight so that he failed to observe the plain meaning of the prohibition and to refrain from interpreting it.
How the hare drew back from the lion when he approached the well.
How the lion asked the reason of the hare's drawing back.
How the lion looked into the well and saw the reflexion of himself and the hare in the water.
How the hare brought to the beasts of chase the news that the lion had fallen into the well.
How the beasts gathered round the hare and spoke in praise of him.
Commentary on (the Tradition) “We have returned from the lesser Jihád to the greater Jihád.”
How the ambassador of Rúm came to the Commander of the Faithful, ‘Umar, may God be well-pleased with him, and witnessed the gifts of grace with which ‘Umar, may God be well-pleased with him, was endowed.
How the ambassador of Rúm found the Commander of the Faithful, ‘Umar, may God be well-pleased with him, sleeping under the palm-tree.
How the ambassador of Rúm questioned the Commander of the Faithful, may God be well-pleased with him.
How Adam imputed that fault (which he had committed) to himself, saying, “O Lord, we have done wrong,” and how Iblís imputed his own sin to God, saying, “Because Thou hast seduced me.”
How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in these bodies of clay.
On the inner sense of “Let him who desires to sit with God sit with the Súfís.”
The story of the merchant to whom the parrot gave a message for the parrots of India on the occasion of his going (thither) to trade.
Description of the wings of the birds that are Divine Intelligences.
How the merchant saw the parrots of India in the plain and delivered the parrot's message.
Commentary on the saying of Farídu’ddín ‘Attár, may God sanctify his spirit—
How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first, or shall we?”
How the merchant related to the parrot what he had witnessed on the part of the parrots of India.
How the parrot heard what those parrots had done, and died in the cage, and how the merchant made lament for her.
How the merchant cast the parrot out of the cage and how the dead parrot flew away.
How the parrot bade farewell to the merchant and flew away.
The harmfulness of being honoured by the people and of becoming conspicuous.
Explanation of (the Tradition) “Whatsoever God wills cometh to pass.”
The story of the old harper who in the time of ‘Umar, may God be well-pleased with him, on a day when he was starving played the harp for God's sake in the graveyard.
Explanation of the Tradition, “Verily, your Lord hath, during the days of your time, certain breathings: oh, address yourselves to (receive) them.”
The story of ‘Á’isha, may God be well-pleased with her, how she asked Mustafá (Mohammed), on whom be peace, saying, “It rained to-day: since thou wentest to the graveyard, how is it that thy clothes are not wet?”
Commentary on the verse of Hakím (Saná’í): “In the realm of the soul are skies lording over the sky of this world. In the Way of the spirit there are lowlands and highlands, there are lofty mountains and seas.”
