آڈیوز
صداکار عندلیب کی آڈیوز میں رومی کی کتاب مثنوی معنوی
یہ صفحہ صرف صداکار عندلیب کی دستیاب آڈیوز دکھاتا ہے۔
نظمیں
بخش 99قصهٔ سوال کردن عایشه رضی الله عنها از مصطفی صلیالله علیه و سلم کی امروز باران بارید چون تو سوی گورستان رفتی جامههای تو چون تر نیست
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?”
بخش 99گفتن عایشه رضیالله عنها مصطفی را علیهالسلام کی تو بی مصلی به هر جا نماز میکنی، چونست؟
How ‘Á’isha—may God be well-pleased with her!—said to Mustafá (Mohammed), on whom be peace, “Thou performest the prayer anywhere, without a prayer-carpet.”
بخش 100تفسیر بیت حکیم سنائی رضی الله عنه «آسمانهاست در ولایتِ جان، کارفرمای آسمان جهان» «در ره روح پست و بالاهاست، کوههای بلند و دریاهاست»
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.”
بخش 100کشیدن موش مهار شتر را و معجب شدن موش در خود
How the mouse pulled (the rope attached to) the camel's nose-ring and became self conceited.
بخش 101در معنی این حدیث کی اغتنموا برد الربیع الی آخره
On the meaning of the Tradition, “Take advantage of the coolness of the spring season, etc.”
بخش 101کرامات آن درویش کی در کشتی متهمش کردند
The miracles of the dervish who was suspected of theft in a ship.
بخش 102پرسیدن صدیقه رضیالله عنها از مصطفی صلیالله علیه و سلم کی سر باران امروزینه چه بود
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?”
بخش 102تشنیع صوفیان بر آن صوفی کی پیش شیخ بسیار میگوید
How some Súfís abused a certain Súfí, saying that he talked too much in the presence of the Shaykh.
بخش 103بقیهٔ قصهٔ پیر چنگی و بیان مخلص آن
The remainder of the story of the old harper and the explanation of its issue (moral)
بخش 103عذر گفتن فقیر به شیخ
How the dervish excused himself to the Shaykh.
بخش 104در خواب گفتن هاتف مر عمر را رضی الله عنه کی چندین زر از بیت المال به آن مرد ده کی در گورستان خفته است
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.”
بخش 104بیان دعویی که عین آن دعوی گواه صدق خویش است
Explaining (that there are) some assertions the truth of which is attested by their very nature.
بخش 105نالیدن ستون حنانه چون برای پیغامبر صلی الله علیه و سلم منبر ساختند کی جماعت انبوه شد گفتند «ما روی مبارک ترا به هنگام وعظ نمیبینیم» و شنیدن رسول و صحابه آن ناله را و سؤال و جواب مصطفی صلی الله علیه و سلم با ستون صریح
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.
بخش 105سجده کردن یحیی علیه السلام در شکم مادر مسیح را علیه السلام
How Yahyá*, on whom be peace, in his mother's womb bowed in worship to the Messiah (Jesus), on whom be peace.
بخش 106اظهار معجزهٔ پیغمبر صلی الله علیه و سلم به سخن آمدن سنگریزه در دست ابوجهل علیه اللعنه و گواهی دادن سنگریزه بر حقیت محمد صلی الله علیه و سلم به رسالت او
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.
بخش 106اشکال آوردن برین قصه
On raising a difficulty as to this story.
بخش 107بقیهٔ قصهٔ مطرب و پیغام رسانیدن امیرالمؤمنین عُمَر -رضی الله عنه- به او آنچه هاتف آواز داد
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.
بخش 107جواب اشکال
The answer to the difficulty.
بخش 108گردانیدن عمر رضی الله عنه نظر او را از مقام گریه کی هستیست به مقام استغراق
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).
بخش 108سخن گفتن به زبان حال و فهم کردن آن
On mute eloquence and the understanding of it.
بخش 109تفسیر دعای آن دو فرشته کی هر روز بر سر هر بازاری منادی میکنند کی اللهم اعط کل منفق خلفا اللهم اعط کل ممسک تلفا و بیان کردن کی آن منفق مجاهد راه حقست نی مسرف راه هوا
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.
بخش 109پذیرا آمدن سخن باطل در دل باطلان
How worthless sayings find acceptance in the minds of worthless folk.
بخش 110قصهٔ خلیفه کی در کرم در زمان خود از حاتم طائی گذشته بود و نظیر خود نداشت
The story of the Caliph who in his time surpassed Hátim of Tayyi' in generosity and had no rival.
بخش 110جستن آن درخت کی هر که میوهٔ آن درخت خورد نمیرد
On seeking the tree whereof none that eats the fruit shall die.
بخش 111قصهٔ اعرابی درویش و ماجرای زن با او به سبب قلت و درویشی
Story of the poor Arab of the desert and his wife's altercation with him because of (their) penury and poverty.
بخش 111شرح کردن شیخ سِرّ آن درخت با آن طالب مقلد
How the Shaykh explained the hidden meaning of the tree to the seeker who was in the bondage of formalism.
بخش 112مغرور شدن مریدان محتاج به مدعیان مزور و ایشان را شیخ و محتشم و واصل پنداشتن و نقل را از نقد فرق نادانستن و بر بسته را از بر رسته
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).
بخش 112منازعت چهار کس جهت انگور کی هر یکی به نام دیگر فهم کرده بود آن را
How four persons quarrelled about grapes, which were known to each of them by a different name.
بخش 113در بیان آنک نادر افتد کی مریدی در مدعی مزور اعتقاد بصدق ببندد کی او کسی است و بدین اعتقاد به مقامی برسد کی شیخش در خواب ندیده باشد و آب و آتش او را گزند نکند و شیخش را گزند کند ولیکن بنادر نادر
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.
بخش 113برخاستن مخالفت و عداوت از میان انصار به برکات رسول علیه السلام
How dissension and enmity amongst the Ansár were removed by the blessings of the Prophet—may God bless and save him!
بخش 114صبر فرمودن اعرابی زن خود را و فضیلت صبر و فقر بیان کردن با زن
How the Bedouin bade his wife be patient and declared to her the excellence of patience and poverty.
بخش 114قصهٔ بط بچگان کی مرغ خانگی پروردشان
The story of the ducklings which were fostered by a domestic fowl.
بخش 115نصحیت کردن زن مر شوی را کی سخن افزون از قدم و از مقام خود مگو لم تقولون ما لا تفعلون کی این سخنها اگرچه راستست این مقام توکل ترا نیست و این سخن گفتن فوق مقام و معاملهٔ خود زیان دارد و کبر مقتا عند الله باشد
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.’”
بخش 115حیران شدن حاجیان در کرامات آن زاهد کی در بادیه تنهاش یافتند
How the pilgrims were amazed at the miracles of the ascetic whom they found (living) alone in the desert.
بخش 116نصیحت کردن مرد مر زن را کی در فقیران به خواری منگر و در کار حق به گمان کمال نگر و طعنه مزن در فقر و فقیران به خیال و گمان بینوایی خویشتن
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.”
بخش 117در بیان آنک جنبیدن هر کسی از آنجا کی ویست هر کس را از چنبرهٔ وجود خود بیند تابهٔ کبود آفتاب را کبود نماید و سرخ سرخ نماید چون تابهها از رنگها بیرون آید سپید شود از همه تابههای دیگر او راستگوتر باشد و امام باشد
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).
بخش 118مراعات کردن زن شوهر را و استغفار کردن از گفتهٔ خویش
How the wife paid regard to her husband and begged God to forgive her for what she had said.
بخش 119در بیان این خبر کی انهن یغلبن العاقل و یغلبهن الجاهل
Explanation of the Tradition, “Verily, they (women) prevail over the wise man, and the ignorant man prevails over them.”
بخش 120تسلیم کردن مرد خود را به آنچ التماس زن بود از طلب معیشت و آن اعتراضِ زن را اشارات حق دانستن. به نزد عقلِ هر داننده ای هست، که با گردنده گرداننده ای هست
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.
بخش 121در بیان آنک موسی و فرعون هر دو مسخر مشیتاند چنانک زهر و پازهر و ظلمات و نور و مناجات کردن فرعون بخلوت تا ناموس نشکند
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.
بخش 122سبب حرمان اشقیا از دو جهان کی خسر الدنیا و الآخرة
The reason why the unblest are disappointed of both worlds, (according to the text) “he has lost this life and the life to come.”
بخش 123حقیر و بیخصم دیدن دیدههای حس صالح و ناقهٔ صالح علیهالسلام را چون خواهد کی حق لشکری را هلاک کند در نظر ایشان حقیر نماید خصمان را و اندک اگرچه غالب باشد آن خصم و یقللکم فی اعینهم لیقضی الله امرا کان مفعولا
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.”
بخش 124در معنی آنک مرج البحرین یلتقیان بینهما برزخ لا یبغیان
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).”
بخش 125در معنی آنک آنچ ولی کند مرید را نشاید گستاخی کردن و همان فعل کردن کی حلوا طبیب را زیان ندارد اما بیماران را زیان دارد و سرما و برف انگور را زیان ندارد اما غوره را زیان دارد کی در راهست کی لیغفرلک الله ما تقدم من ذنبک و ما تاخر
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.”
بخش 126مخلص ماجرای عرب و جفت او
The moral of the altercation of the Arab and his wife.
بخش 127دل نهادن عرب بر التماس دلبر خویش و سوگند خوردن کی درین تسلیم مرا حیلتی و امتحانی نیست
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).
بخش 128تعیین کردن زن طریق طلب روزی کدخدای خود را و قبول کردن او
How the wife specified to her husband the way to earn daily bread and how he accepted (her proposal).
بخش 129هدیه بردن عرب سبوی آب باران از میان بادیه سوی بغداد به امیرالمؤمنین بر پنداشت آنک آنجا هم قحط آبست
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.
بخش 130در نمد دوختن زن عرب سبوی آب باران را و مهر نهادن بر وی از غایت اعتقاد عرب
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).
بخش 131در بیان آنک چنانک گدا عاشق کرمست و عاشق کریم، کرمِ کریم هم عاشق گداست اگر گدا را صبر بیش بود کریم بر در او آید و اگر کریم را صبر بیش بود گدا بر در او آید اما صبر گدا کمال گداست و صبر کریم نقصان اوست
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.