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یہ صفحہ صرف وزنِ فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی) میں آنے والی نظمیں دکھاتا ہے۔
The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor.
The Khwaja’s departure to the country.
How the Khwaja and his family went to the country.
How Majnún petted the dog that lived in Layla's abode.
How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them:
How the jackal fell into the dyeing-vat and was dyed with many colours and pretended amongst the jackals that he was a peacock.
How a braggart greased his lips and moustache every morning with the skin of a fat sheep's tail and came amongst his companions, saying, “I have eaten such and such (viands).”
How Bal‘am the son of Bá‘úr was (felt himself) secure, because the Lord had made (many) tests (of him) and he had come through them honourably.
Comparison of Pharaoh and his pretence of divinity to the jackal which pretended to be a peacock.
Explanation of (the text), And thou wilt surely know them in the perversion of their speech.
The Story of Hárút and Márút and their boldness in encountering the probation of God most High.
The Story of Pharaoh's dream of the coming of Moses, on whom be peace, and how he took thought to relieve himself (of the threatened danger).
How they summoned the Israelites to the maydán, as a device to prevent the begetting of Moses, on whom be peace.
Story.
How Pharaoh returned from the maydán to the city, glad at having parted the Israelites from their wives on the night of the conception (of Moses).
How ‘Imrán lay with the mother of Moses and how the mother of Moses, on him be peace, became pregnant.
How after having lain with her ‘Imrán charged his wife to pretend that she had not visited him.
How Pharaoh was frightened by the noise.
The appearance of the star of Moses, on whom be peace, in the sky and the outcry of the astrologers in the maydán.
How Pharaoh summoned the women who had new-born children to the maydán, (doing this) also for the sake of his plot (against Moses).
How Moses was born and how the officers came to ‘Imrán's house and how it was divinely revealed to the mother of Moses that she should cast Moses into the fire.
How it was divinely revealed to the mother of Moses that she should throw Moses into the water.
Story of the snake-catcher who thought the frozen serpent was dead and wound it in ropes and brought it to Baghdád.
How Pharaoh threatened Moses, on whom be peace.
The answer of Moses to Pharaoh concerning the threats which he made against him.
The reply of Pharaoh to Moses, on whom be peace.
The answer of Moses, on whom be peace, to Pharaoh.
The reply of Pharaoh to Moses, and the coming of a Divine revelation to Moses, on whom be peace.
How Moses, on whom be peace, gave Pharaoh a respite, that he might assemble the magicians from the cities.
How Pharaoh sent (messengers) to the cities in search of the magicians.
How the dead magician answered his sons.
Comparison of the sublime Qur’án to the rod of Moses, and the death of Mustafá (Mohammed), on whom be peace, to the sleep of Moses, and those who seek to alter the Qur’án to the two young magicians who attempted to carry off the rod of Moses when they found him asleep.
How the magicians from the cities assembled before Pharaoh and received robes of honour and laid their hands upon their breasts, (pledging themselves) to subdue his enemy (Moses), and saying, “Write this down against us.”
The disagreement as to the description and shape of the elephant.
Reconciliation of these two Traditions: “To be satisfied with infidelity is an act of infidelity,” and “If any one is not satisfied with My ordainment, let him seek a lord other than Me.”
A parable illustrating the fact that (mystical) bewilderment prevents investigation and consideration.
Story.
Story of a lover's being engrossed in reading and perusing a love-letter in the presence of his beloved, and how the beloved was displeased thereat. It is shameful to seek the proof in the presence of that which is proved, and blameworthy to occupy one's self with knowledge after having attained to that which is known.
Story of the person who in the time of David, on whom be peace, used to pray night and day, crying, “Give me a lawful livelihood without trouble (on my part).”
How a cow ran into the house of him that was praying importunately. The Prophet, may God bless him and grant him peace, has said, “God loves them that are importunate in prayer,” because the actual asking (of anything) from God most High and the importunity (itself) is better for the petitioner than the thing which he is asking of Him.
The Poet's excusing himself and asking help.
Explaining that Knowledge has two wings, and Opinion (only) one: “Opinion is defective and curtailed in flight”; and a comparison illustrating opinion and certainty in knowledge.
Parable of a man's being made (spiritually) ill by vain conceit of the veneration in which he is held by the people and of the supplication addressed to him by those seeking his favour; and the (following) story of the Teacher.
People's intellects differ in their original nature, (though) according to the Mu‘tazilites they are (originally) equal and the difference in intellects arises from the acquisition of knowledge.
How the boys made the teacher imagine (that he was ill).
How Pharaoh was made (spiritually) ill by vain imagination arising from the people's reverence (for him).
How the teacher was made ill by imagination.
How the master went to bed and moaned, imagining himself to be ill.
