آڈیوز
یہ صفحہ صرف صداکار بامشاد لطف آبادی کی دستیاب آڈیوز دکھاتا ہے۔
صداکار بامشاد لطف آبادی کی آڈیوز میں رومی کی کتاب مثنوی معنوی
IN THE NAME OF GOD THE MERCIFUL, THE COMPASSIONATE
How in the time of ‘Umar, may God be well-pleased with him, a certain person imagined that what he saw was the new moon.
How a snake-catcher stole a snake from another snake-catcher.
How the companion of Jesus, on whom be peace, entreated Jesus, on whom be peace, to give life to the bones.
How the Súfí enjoined the servant to take care of his beast and how the servant said, “Lá hawl.”
How the explanation of the (inner) meaning of the tale was stopped because of the hearer's desire to hear the superficial form of it.
How the people of the caravan supposed the Súfí's beast was ill.
How the King found his falcon in the house of a decrepit old woman.
How by Divine inspiration Shaykh Ahmad son of Khizrúya, may God sanctify his revered spirit, bought halwá (sweetmeat) for his creditors.
How a certain person frightened an ascetic, saying, “Weep little, lest thou become blind.”
Conclusion of the story of the coming to life of the bones at the prayer of Jesus, on whom be peace!
How a peasant stroked a lion in the dark, because he thought it was his ox.
How the Súfís sold the traveller's beast (to pay) for the (expenses of the) mystic dance.
How the criers of the Cadi advertised an insolvent round the town.
How the prisoners laid a complaint of the insolvent's high-handedness before the agent of the Cadi.
Parable.
How men blamed a person who killed his mother because he suspected her (of adultery).
How the King made trial of the two slaves whom he had recently purchased.
How the King sent away one of the two slaves and interrogated the other.
How the slave, from the purity of his thought, swore to the truth and loyalty of his friend.
How the (King's) retainers envied the favourite slave.
How the thirsty man threw bricks from the top of the wall into the stream of water.
How the Governor commanded a certain man, saying, “Root up the thorn bush which you have planted on the road.”
How friends came to the madhouse for Dhu ’l-Nún—may God sanctify his honoured spirit!
How the disciples understood that Dhu ’l-Nún had not become mad, (but) had acted with intention.
Resumption of the story of Dhu ’l-Nún, may God sanctify his spirit!
How Luqmán's master tested his sagacity.
The evidentiary miracle of Húd, on whom be peace, in the deliverance of the true believers of the community at the moment when the Wind descended.
Returning to the Story of the dome and the treasure.
How the seeker of the treasure, after having searched much and having been reduced to helplessness and despair, turned to God most High, saying, “O Thou to whom manifestation belongs, do. Thou make this hidden thing evident!”
How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
Story of the three travellers—a Moslem, a Christian, and a Jew— who obtained (a gift of) some food at a hostelry. The Christian and the Jew had already eaten their fill, so they said, “Let us eat this food to- morrow.” The Moslem was fasting, and he remained hungry because he was overpowered (by his companions).
Story of the camel and the ox and the ram who found a bunch of grass on the road, and each said, “I will eat it.”
How the Moslem in reply told his companions, the Jew and the Christian, what he had seen (in his dream), and how they were disappointed.
How the Sayyid, the King of Tirmid, proclaimed that he would give robes of honour and horses and slave-boys and slave-girls and a large sum in gold to any one who would go on urgent business to Samarcand (and complete the journey) in three or four days; and how Dalqak, having heard the news of this proclamation in the country (where he then was), came post-haste to the king, saying, “I, at all events, cannot go.”
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.”
