رینلڈ اے نکلسن کے تراجم میں رومی کی کتاب مثنوی معنوی

بخش 25–قصهٔ هاروت و ماروت و دلیری ایشان بر امتحانات حق تعالی

The Story of Hárút and Márút and their boldness in encountering the probation of God most High.

بخش 26–قصهٔ خواب دیدن فرعون آمدن موسی را علیه السلام و تدارک اندیشیدن

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).

بخش 27–به میدان خواندن بنی اسرائیل برای حیلهٔ ولادت موسی علیه السلام

How they summoned the Israelites to the maydán, as a device to prevent the begetting of Moses, on whom be peace.

بخش 28–حکایت

Story.

بخش 29–بازگشتن فرعون از میدان به شهر شاد بتفریق بنی اسرائیل از زنانشان در شب حمل

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).

بخش 30–جمع آمدن عمران به مادر موسی و حامله شدن مادر موسی علیه‌السلام

How ‘Imrán lay with the mother of Moses and how the mother of Moses, on him be peace, became pregnant.

بخش 31–وصیت کردن عمران جفت خود را بعد از مجامعت کی مرا ندیده باشی

How after having lain with her ‘Imrán charged his wife to pretend that she had not visited him.

بخش 32–ترسیدن فرعون از آن بانگ

How Pharaoh was frightened by the noise.

بخش 33–پیدا شدن استارهٔ موسی علیه السلام بر آسمان و غریو منجمان در میدان

The appearance of the star of Moses, on whom be peace, in the sky and the outcry of the astrologers in the maydán.

بخش 34–خواندن فرعون زنان نوزاده را سوی میدان هم جهت مکر

How Pharaoh summoned the women who had new-born children to the maydán, (doing this) also for the sake of his plot (against Moses).

بخش 35–بوجود آمدن موسی و آمدن عوانان به خانهٔ عمران و وحی آمدن به مادر موسی کی موسی را در آتش انداز

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.

بخش 36–وحی آمدن به مادر موسی کی موسی را در آب افکن

How it was divinely revealed to the mother of Moses that she should throw Moses into the water.

بخش 37–حکایت مارگیر کی اژدهای فسرده را مرده پنداشت در ریسمانهاش پیچید و آورد به بغداد

Story of the snake-catcher who thought the frozen serpent was dead and wound it in ropes and brought it to Baghdád.

بخش 38–تهدید کردن فرعون موسی را علیه السلام

How Pharaoh threatened Moses, on whom be peace.

بخش 39–جواب موسی فرعون را در تهدیدی کی می‌کردش

The answer of Moses to Pharaoh concerning the threats which he made against him.

بخش 40–پاسخ فرعون موسی را علیه السلام

The reply of Pharaoh to Moses, on whom be peace.

بخش 41–جواب موسی فرعون را

The answer of Moses, on whom be peace, to Pharaoh.

بخش 42–جواب فرعون موسی را و وحی آمدن موسی را علیه‌السلام

The reply of Pharaoh to Moses, and the coming of a Divine revelation to Moses, on whom be peace.

بخش 43–مهلت دادن موسی علیه‌السلام فرعون را تا ساحران را جمع کند از مداین

How Moses, on whom be peace, gave Pharaoh a respite, that he might assemble the magicians from the cities.

بخش 44–فرستادن فرعون به مداین در طلب ساحران

How Pharaoh sent (messengers) to the cities in search of the magicians.

بخش 45–خواندن آن دو ساحر پدر را از گور و پرسیدن از روان پدر حقیقت موسی علیه السلام

بخش 46–جواب گفتن ساحر مرده با فرزندان خود

How the dead magician answered his sons.

بخش 47–تشبیه کردن قرآن مجید را به عصای موسی و وفات مصطفی را علیه السلام نمودن بخواب موسی و قاصدان تغییر قرآن را با آن دو ساحر بچه کی قصد بردن عصا کردند چو موسی را خفته یافتند

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.

بخش 48–جمع آمدن ساحران از مداین پیش فرعون و تشریفها یافتن و دست بر سینه زدن در قهر خصم او کی این بر ما نویس

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.”

بخش 49–اختلاف کردن در چگونگی و شکل پیل

The disagreement as to the description and shape of the elephant.

بخش 50–توفیق میان این دو حدیث کی الرضا بالکفر کفر و حدیث دیگر من لم یرض بقضایی فلیطلب ربا سوای

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.”

بخش 51–مثل در بیان آنک حیرت مانع بحث و فکرتست

A parable illustrating the fact that (mystical) bewilderment prevents investigation and consideration.

بخش 52–حکایت

Story.

بخش 53–داستان مشغول شدن عاشقی به عشق‌نامه خواندن و مطالعه کردن عشق‌نامه در حضور معشوق خویش و معشوق آن را ناپسند داشتن کی طلب الدلیل عند حضور المدلول قبیح والاشتغال بالعلم بعد الوصول الی المعلوم مذموم

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.

بخش 54–حکایت آن شخص کی در عهد داود شب و روز دعا می‌کرد کی مرا روزی حلال ده بی رنج

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).”

بخش 55–دویدن گاو در خانهٔ آن دعا کننده بالحاح قال النبی صلی الله علیه وسلم ان الله یحب الملحین فی الدعا زیرا عین خواست از حق تعالی و الحاح خواهنده را به است از آنچ می‌خواهد آن را ازو

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.

بخش 56–عذر گفتن نظم کننده و مدد خواستن

The Poet's excusing himself and asking help.

بخش 57–بیان آنک علم را دو پرست و گمان را یک پرست ناقص آمد ظن به پرواز ابترست مثال ظن و یقین در علم

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.

بخش 58–مثال رنجور شدن آدمی به‌وَهم تعظیم خلق و رغبت مشتریان به‌وی و حکایت معلم

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.

بخش 59–عقول خلق متفاوتست در اصل فطرت و نزد معتزله متساویست تفاوت عقول از تحصیل علم است

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.

بخش 60–در وهم افکندن کودکان اوستاد را

How the boys made the teacher imagine (that he was ill).

بخش 61–بیمار شدن فرعون هم به وهم از تعظیم خلقان

How Pharaoh was made (spiritually) ill by vain imagination arising from the people's reverence (for him).

بخش 62–رنجور شدن اوستاد به وهم

How the teacher was made ill by imagination.

بخش 63–در جامهٔ خواب افتادن استاد و نالیدن او از وهم رنجوری

How the master went to bed and moaned, imagining himself to be ill.

بخش 64–دوم بار وهم افکندن کودکان استاد را کی او را از قرآن خواندن ما درد سر افزاید

How for the second time the boys made the master imagine (that he was ill), saying that their recitation of the Qur’án would increase his headache.

بخش 65–خلاص یافتن کودکان از مکتب بدین مکر

How the boys escaped from school by this trick.

بخش 66–رفتن مادران کودکان به عیادت اوستاد

How the mothers of the boys went to visit the sick master.

بخش 67–در بیان آنک تن روح را چون لباسی است و این دست آستین دست روحست واین پای موزهٔ پای روحست

Explaining that the body is as a garment to the spirit, and that this (bodily) hand is the sleeve of the spirit's hand, and that this (bodily) foot is the shoe of the spirit's foot.

بخش 68–حکایت آن درویش کی در کوه خلوت کرده بود و بیان حلاوت انقطاع و خلوت و داخل شدن درین منقبت کی أَنا جَلیسُ مَنْ ذَکَرَني وَ أَنیسُ مَنِ اسْتَأنَسَ بي گر با همه‌ای چو بی منی بی همه‌ای ور بی همه‌ای چو با منی با همه‌ای

Story of the dervish who had secluded himself in the mountains, with an account of the sweetness of severance (from the world) and seclusion and of entering upon this path, for (God hath said), “I am the companion of them that commemorate Me and the friend of them that take Me as their friend. If thou art with all, thou art without all when thou art without Me; And if thou art without all, thou art with all when thou art with Me.”

بخش 69–دیدن زرگر عاقبت کار را و سخن بر وفق عاقبت گفتن با مستعیر ترازو

How a goldsmith discerned the end of the affair and spoke in accordance with the end to one who wished to borrow his scales.

بخش 70–بقیهٔ قصهٔ آن زاهد کوهی کی نذر کرده بود کی میوهٔ کوهی از درخت باز نکنم و درخت نفشانم و کسی را نگویم صریح و کنایت کی بیفشان آن خورم کی باد افکنده باشد از درخت

The rest of the Story of the ascetic of the mountain who had made a vow that he would not pluck any mountain fruit from the trees or shake the trees or tell any one to shake them, either plainly or in veiled terms, and that he would only eat what the wind might cause to fall from the trees.

بخش 71–تشبیه بند و دام قضا به صورت پنهان به اثر پیدا

A comparison (showing that) the bonds and snares of Destiny, though outwardly invisible, are manifest in their effects.

بخش 72–مضطرب شدن فقیر نذر کرده به‌کندن امرود از درخت و گوشمال حق رسیدن بی مهلت

How the dervish who had made the vow was reduced (by hunger) to plucking the pears from the tree, and how God’s chastisement came (upon him) without delay.

بخش 73–متهم کردن آن شیخ را با دزدان وبریدن دستش را

How the Shaykh was suspected of being in company with thieves and had his hand cut off.

بخش 74–کرامات شیخ اقطع و زنبیل بافتن او به دو دست

The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands.