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یہ صفحہ صرف وزنِ فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی) میں آنے والی نظمیں دکھاتا ہے۔
On the meaning of the Tradition, “Take advantage of the coolness of the spring season, etc.”
How the Siddíqa (‘Á’isha), may God be well-pleased with her, asked Mustafá (Mohammed), God bless him and give him peace, saying, “What was the inner meaning of to-day's rain?”
The remainder of the story of the old harper and the explanation of its issue (moral)
How the heavenly voice spoke to ‘Umar, may God be well-pleased with him, while he was asleep, saying, “Give a certain sum of gold from the public treasury to the man who is sleeping in the graveyard.”
How the moaning pillar complained when they made a pulpit for the Prophet, on whom be peace—for the multitude had become great, and said, “We do not see thy blessed face when thou art exhorting us”—and how the Prophet and his Companions heard that complaint, and how Mustafá conversed with the pillar in clear language.
How the Prophet, on whom be peace, manifested a miracle by the speaking of the gravel in the hand of Abú Jahl—God's curse on him!—and by the gravel's bearing witness to the truth of Mohammed, on whom be God's blessing and peace.
The rest of the story of the minstrel, and how the Commander of the Faithful, ‘Umar, may God be well-pleased with him, conveyed to him the message spoken by the heavenly voice.
How ‘Umar, may God be well-pleased with him, bade him (the harper) turn his gaze from the stage of weeping, which is (self-) existence, to the stage of absorption (in God), which is non-existence (of self).
Commentary on the prayer of the two angels who daily make proclamation in every market, saying, “O God, bestow on every prodigal some boon in exchange! O God, bestow on every niggard some bane (in return)”; and an explanation that the prodigal is he that strives earnestly in the Way of God, not he that squanders his wealth in the way of sensuality.
The story of the Caliph who in his time surpassed Hátim of Tayyi' in generosity and had no rival.
Story of the poor Arab of the desert and his wife's altercation with him because of (their) penury and poverty.
How disciples (novices in Súfism) are beguiled in their need by false impostors and imagine them to be Shaykhs and venerable personages and (saints) united (with God), and do not know the difference between fact (naqd) and fiction (naql) and between what is tied on (artificially) and what has grown up (naturally).
Explaining how it may happen, (though) rarely, that a disciple sincerely puts his faith in a false impostor (and believes) that he is a (holy) personage, and by means of this faith attains unto a (spiritual) degree which his Shaykh has never (even) dreamed of, and (then) fire and water do him no hurt, though they hurt his Shaykh; but this occurs very seldom.
How the Bedouin bade his wife be patient and declared to her the excellence of patience and poverty.
How the wife counselled her husband, saying, “Don't talk any more about thy merit and (spiritual) rank—‘why say ye that which ye do not?’—for although these words are true, yet thou hast not attained to the degree of trust in God, and to speak thus above thy station and devotional practice is harmful and ‘exceedingly hateful in the sight of God.’”
How the man counselled his wife, saying, “Do not look with contempt on the poor, but regard the work of God as perfect, and do not let thy vain thought and opinion of thine own penury cause thee to sneer at poverty and revile the poor.”
Explaining how every one's movement (action) proceeds from the place where he is, (so that) he sees every one (else) from the circle of his own self-existence: a blue glass shows the sun as blue, a red glass as red, (but) when the glass escapes from (the sphere of) colour, it becomes white, (and then) it is more truthful than all other glasses and is the Imám (exemplar to them all).
How the wife paid regard to her husband and begged God to forgive her for what she had said.
Explanation of the Tradition, “Verily, they (women) prevail over the wise man, and the ignorant man prevails over them.”
How the man yielded to his wife's request that he should seek the means of livelihood, and regarded her opposition (to him) as a Divine indication. (Verse): To the mind of every knowing man it is a fact that with the revolving object there is one that causes it to revolve.
Explaining that both Moses and Pharaoh are subject to the Divine Will, like antidote and poison and darkness and light, and how Pharaoh conversed in solitude with God, praying that He would not destroy his (good) reputation.
The reason why the unblest are disappointed of both worlds, (according to the text) “he has lost this life and the life to come.”
How the eyes of (external) sense regarded Sálih and his she-camel as despicable and without a champion; (for) when God is about to destroy an army He makes their adversaries appear despicable and few in their sight, even though the adversary be superior in strength: “and He was making you few in their eyes, that God might bring to pass a thing that was to be done.”
On the meaning of “He let the two seas go to meet one another: between them is a barrier which they do not seek (to cross).”
Concerning the impropriety of the disciple's (muríd) presuming to do the same things as are done by the saint (walí), inasmuch as sweetmeat does no harm to the physician, but is harmful to the sick, and frost and snow do no harm to the ripe grape, but are injurious to the young fruit; for he (the disciple) is (still) on the way, for he has not (yet) become (the saint to whom are applicable the words in the Qur’án): “That God may forgive thee thy former and latter sins.”
The moral of the altercation of the Arab and his wife.
How the Arab set his heart on (complying with) his beloved's request and swore that in thus submitting (to her) he had no (idea of) trickery and making trial (of her).
How the wife specified to her husband the way to earn daily bread and how he accepted (her proposal).
How the Arab carried a jug of rain-water from the midst of the desert as a gift to the Commander of the Faithful at Baghdád, in the belief that in that town also there was a scarcity of water.
How the Arab's wife sewed the jug of rain-water in a felt cloth and put a seal on it because of the Arab's utter conviction (that it was a precious gift for the King).
Showing that, as the beggar is in love with bounty and in love with the bountiful giver, so the bounty of the bountiful giver is in love with the beggar: if the beggar have the greater patience, the bountiful giver will come to his door; and if the bountiful giver have the greater patience, the beggar will come to his door; but the beggar's patience is a virtue in the beggar, while the patience of the bountiful giver is in him a defect.
The difference between one that is poor for (desirous of) God and thirsting for Him and one that is poor of (destitute of) God and thirsting for what is other than He.
How the Caliph's officers and chamberlains came forward to pay their respects to the Bedouin and to receive his gift.
Showing that the lover of this world is like the lover of a wall on which the sunbeams strike, who makes no effort and exertion to perceive that the radiance and splendour do not proceed from the wall, but from the orb of the sun in the Fourth Heaven; consequently he sets his whole heart on the wall, and when the sunbeams rejoin the sun (at sunset), he is left for ever in despair: “and a bar is placed between them and that which they desire.”
The Arabic proverb, “If you commit fornication, commit it with a free woman, and if you steal, steal a pearl.”
How the Arab delivered the gift, that is, the jug to the Caliph's servants.
The story of what passed between the grammarian and the boatman.
How the Caliph accepted the gift and bestowed largesse, notwithstanding that he was entirely without need of the gift (the water) and the jug.
Concerning the qualities of the Pír (Spiritual Guide) and (the duty of) obedience to him.
How the Prophet, on whom be peace, enjoined ‘Alí—may God make his person honoured—saying, “When every one seeks to draw nigh to God by means of some kind of devotional act, do thou seek the favour of God by associating with His wise and chosen servant, that thou mayst be the first of all to arrive (to gain access to Him).”
How the man of Qazwín was tattooing the figure of a lion in blue on his shoulders, and (then) repenting because of the (pain of the) needle-pricks.
How the wolf and fox went to hunt in attendance on the lion.
How the lion made trial of the wolf and said, “Come forward, O wolf, and divide the prey amongst us.”
The story of the person who knocked at a friend's door: his friend from within asked who he was: he said, “’Tis I,” and the friend answered, “Since thou art thou, I will not open the door: I know not any friend that is ‘I.’”
How the lion punished the wolf who had shown disrespect in dividing (the prey).
How Noah, on whom be peace, threatened his people, saying, “Do not struggle with me, for I am (only) a veil: ye are really struggling with God (who is) within this (veil), O God-forsaken men!”
How kings seat in front of them the Súfís who know God, in order that their eyes may be illumined by (seeing) them.
How the guest came to Joseph, on whom be peace, and how Joseph demanded of him a gift and present on his return from abroad.
How the guest said to Joseph, “I have brought thee the gift of a mirror, so that whenever thou lookest in it thou wilt see thine own fair face and remember me.”
How the writer of the (Qur’ánic) Revelation fell into apostasy because (when) the ray of the Revelation shot upon him, he recited the (revealed) verse before the Prophet, on whom be peace, (had dictated it to him); then he said, “So I too am one upon whom Revelation has descended.”
