تراجم
رینلڈ اے نکلسن کے تراجم میں رومی کی کتاب مثنوی معنوی
یہ صفحہ صرف رینلڈ اے نکلسن کے دستیاب تراجم والی نظمیں دکھاتا ہے۔
تراجم والی نظمیں
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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.
بخش 132فرق میان آنک درویش است به خدا و تشنهٔ خدا و میان آنک درویش است از خدا و تشنهٔ غیرست
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.
بخش 133پیش آمدن نقیبان و دربانان خلیفه از بهر اکرام اعرابی و پذیرفتن هدیهٔ او را
How the Caliph's officers and chamberlains came forward to pay their respects to the Bedouin and to receive his gift.
بخش 134در بیان آنک عاشق دنیا بر مثال عاشق دیواریست کی بر او تاب آفتاب زند و جهد و جهاد نکرد تا فهم کند کی آن تاب و رونق از دیوار نیست از قرص آفتابست در آسمان چهارم لاجرم کلی دل بر دیوار نهاد چون پرتو آفتاب به آفتاب پیوست او محروم ماند ابدا و حیل بینهم و بین ما یشتهون
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.”
بخش 135مثل عرب اذا زنیت فازن بالحرة و اذا سرقت فاسرق الدرة
The Arabic proverb, “If you commit fornication, commit it with a free woman, and if you steal, steal a pearl.”
بخش 136سپردن عرب هدیه را یعنی سبو را به غلامان خلیفه
How the Arab delivered the gift, that is, the jug to the Caliph's servants.
بخش 137حکایت ماجرای نحوی و کشتیبان
The story of what passed between the grammarian and the boatman.
بخش 138قبول کردن خلیفه هدیه را و عطا فرمودن با کمال بینیازی از آن هدیه و از آن سبو
How the Caliph accepted the gift and bestowed largesse, notwithstanding that he was entirely without need of the gift (the water) and the jug.
بخش 139در صفت پیر و مطاوعت وی
Concerning the qualities of the Pír (Spiritual Guide) and (the duty of) obedience to him.
بخش 140وصیت کردن رسول صلی الله علیه و سلم مر علی را کرم الله وجهه کی چون هر کسی به نوع طاعتی تقرب جوید به حق، تو تقرب جوی به صحبت عاقل و بندهٔ خاص تا ازیشان همه پیشقدمتر باشی
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).”
بخش 141کبودی زدن قزوینی بر شانهگاه صورت شیر و پشیمان شدن او به سبب زخم سوزن
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.
بخش 142رفتن گرگ و روباه در خدمت شیر به شکار
How the wolf and fox went to hunt in attendance on the lion.
بخش 143امتحان کردن شیر گرگ را و گفتن کی پیش آی ای گرگ بخش کن صیدها را میان ما
How the lion made trial of the wolf and said, “Come forward, O wolf, and divide the prey amongst us.”
بخش 144قصه آنکس کی در یاری بکوفت از درون گفت کیست آن گفت منم گفت چون تو توی در نمیگشایم هیچ کس را از یاران نمیشناسم کی او من باشد برو
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.’”
بخش 145ادب کردن شیر گرگ را کی در قسمت بیادبی کرده بود
How the lion punished the wolf who had shown disrespect in dividing (the prey).
بخش 146تهدید کردن نوح علیهالسلام مر قوم را کی با من مپیچید کی من روپوشم با خدای میپیچید در میان این بحقیقت ای مخذولان
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!”
بخش 147نشاندن پادشاه، صوفیانِ عارف را پیش روی خویش تا چشمشان بدیشان روشن شود
How kings seat in front of them the Súfís who know God, in order that their eyes may be illumined by (seeing) them.
بخش 148آمدن مهمان پیش یوسف علیهالسلام و تقاضا کردن یوسف علیهالسلام ازو تحفه و ارمغان
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.
بخش 149گفتن مهمان یوسف علیهالسلام کی آینهای آوردمت کی تا هر باری کی در وی نگری روی خوب خویش را بینی مرا یاد کنی
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.”
بخش 150مرتد شدن کاتب وحی به سبب آنک پرتو وحی برو زد آن آیت را پیش از پیغامبر صلی الله علیه و سلم بخواند گفت پس من هم محل وحیم
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.”