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 125جواب گفتن انبیا طعن ایشان را و مثل زدن ایشان را
How the prophets answered their sneers and uttered parables unto them.
بخش 126بیان آنک هر کس را نرسد مثل آوردن خاصه در کار الهی
[Explaining that it is not seemly for every one to adduce parables, especially concerning Divine actions.]
بخش 128حکایت آن دزد کی پرسیدند چه میکنی نیمشب در بن این دیوار گفت دهل میزنم
Story of the thief who was asked, “What are you doing at the bottom of this wall at midnight?” and replied, “I am beating a drum.”
بخش 129جواب آن مثل کی منکران گفتند از رسالت خرگوش پیغام به پیل از ماه آسمان
The answer to the parable which the unbelievers related concerning the hare's being sent as ambassador with a message to the elephant from the Moon in heaven.
بخش 130معنی حزم و مثال مرد حازم
The meaning of prudence, and a parable of the prudent man.
بخش 131وخامت کار آن مرغ کی ترک حزم کرد از حرص و هوا
The banefulness of the action of the bird that abandons prudence from (motives of) greed and vain desire.
بخش 132حکایت نذر کردن سگان هر زمستان کی این تابستان چون بیاید خانه سازیم از بهر زمستان را
Story of the vow made by the dogs every winter that when next summer comes they will build a house for the winter.
بخش 133منع کردن انبیا را از نصیحت کردن و حجت آوردن جبریانه
How the unbelievers stopped the prophets, on whom be peace, from giving admonition and brought forward Necessitarian arguments.
بخش 134جواب انبیا علیهم السلام مر جبریان را
The answer of the prophets, on whom be peace, to the Necessitarians.
بخش 135مکرر کردن کافران حجتهای جبریانه را
How the infidels repeated the Necessitarian arguments.
بخش 136باز جواب انبیا علیهم السلام ایشان را
How the prophets, on whom be peace, answered them again.
بخش 137مکرر کردن قوم اعتراض ترجیه بر انبیا علیهمالسلام
How the people (of Sabá) repeated their resistance to the (prophets') hope (of converting them and set themselves) against the prophets, on whom be peace.
بخش 138باز جواب انبیا علیهم السلام
How the prophets, on whom be peace, answered them once more.
بخش 139حکمت آفریدن دوزخ آن جهان و زندان این جهان تا معبد متکبّران باشد کی ائتیا طوعا او کرها
The wisdom of (God's) having created Hell in the world hereafter and the prison of (tribulation in) the present world to the end that they may be places of worship for the arrogant (evil-doers): “Come ye willingly or unwillingly.”
بخش 140بیان آنک حق تعالی صورت ملوک را سبب مسخر کردن جباران کی مسخر حق نباشند ساخته است چنانک موسی علیه السلام باب صغیر ساخت بر ربض قدس جهت رکوع جباران بنی اسرائیل وقت در آمدن کی ادخلوا الباب سجدا و قولوا حطة
Explaining how God most High has made the bodily form of kings a means of subduing the insolent (sinners) who are not subject to God, just as Moses, on whom be peace, built the Báb-i Saghír in the wall of Jerusalem in order that the insolent (and wicked) men among the Israelites might bow low when they entered in, (according to the text), “Enter the gate, prostrating yourselves, and say ‘hittatun.’”
بخش 141قصه عشق صوفی بر سفرهٔ تهی
Story of the Súfí's being enamoured of the empty food-wallet.
بخش 142مخصوص بودن یعقوب علیه السلام به چشیدن جام حق از روی یوسف و کشیدن بوی حق از بوی یوسف و حرمان برادران و غیر هم ازین هر دو
How Jacob, on whom be peace, was privileged to taste the cup of God from the face of Joseph, and inhale the scent of God from the scent of Joseph; and the exclusion of his (Joseph's) brethren and others from both these (privileges).
بخش 143حکایت امیر و غلامش کی نماز باره بود وانس عظیم داشت در نماز و مناجات با حق
Story of the Amír and his slave who was very fond of the ritual prayer and had a great joy in the ritual prayer and in communing with God.
بخش 144نومید شدن انبیا از قبول و پذیرای منکران قوله حتی اذا استیاس الرسل
How the prophets lost hope of being accepted and approved by the unbelievers, as God hath said: “Until, when the (Divine) Messengers despaired…”
بخش 145بیان آنک ایمان مقلد خوفست و رجا
Explaining how the faith of the conventional (worldly) man consists in fear and hope.
بخش 146بیان آنک رسول علیه السلام فرمود ان لله تعالی اولیاء اخفیاء
Setting forth how the Prophet, on whom be peace, said, “Verily, God most High hath friends who are concealed.”
بخش 147حکایت مندیل در تنور پر آتش انداختن انس رضی الله عنه و ناسوختن
The story of Anas, may God be pleased with him: how he cast a napkin into a fiery oven, and it was not burnt.
بخش 148قصهٔ فریاد رسیدن رسول علیه السلام کاروان عرب را کی از تشنگی و بیآبی در مانده بودند و دل بر مرگ نهاده شتران و خلق زبان برون انداخته
Story of the Prophet's, on whom be peace, coming to the aid of a caravan of Arabs who had been brought to sore straits by thirst and lack of water and had set their minds on death: (both) the camels and the people (of the caravan) had let their tongues drop out (of their mouths from exhaustion).
بخش 149مشک آن غلام ازغیب پر آب کردن بمعجزه و آن غلام سیاه را سپیدرو کردن باذن الله تعالی
How he (the Prophet) miraculously filled the slave's water-skin with water from the Unseen World and made the face of that negro slave white by permission of God most High.
بخش 150دیدن خواجه غلام خود را سپید و ناشناختن کی اوست و گفتن کی غلام مرا تو کشتهای خونت گرفت و خدا ترا به دست من انداخت
How the master saw his slave white and did not recognise him and said, “Thou hast killed my slave: the murder hath found thee out, and God hath thrown thee into my hands.”
بخش 151بیان آنک حق تعالی هرچه داد و آفرید از سماوات و ارضین و اعیان و اعراض همه به استدعاء حاجت آفرید؛ خود را محتاج چیزی باید کردن تا بدهد؛ کی «امن یجیب المضطر اذا دعاه»؛ اضطرار، گواه استحقاق است
Explaining that whatsoever God most High bestowed and created— the heavens and the earths and the substances and the accidents— He created all (this) at the demand of need, and that one must make one's self in need of a thing, so that He may bestow it; for “… Or He who answers the sorely distressed when he calls unto Him?” Sore distress is the evidence of worthiness (to receive the Divine bounty).
بخش 152آمدن آن زن کافر با طفل شیرخواره به نزدیک مصطفی علیه السلام و ناطق شدن عیسیوار به معجزات رسول صلی الله علیه و سلم
How the unbelieving woman came to Mustafá (Mohammed), on whom be peace, with a sucking babe, and how it spoke, like Jesus, of the miracles of the Prophet, God bless and save him!
بخش 153ربودن عقاب موزهٔ مصطفی علیه السلام و بردن بر هوا و نگون کردن و از موزه مار سیاه فرو افتادن
How an eagle seized the boot of the Prophet, on whom be peace, and carried it into the air and turned it upside down, and how a black serpent dropped down from the boot.
بخش 154وجه عبرت گرفتن ازین حکایت و یقین دانستن کی ان مع العسر یسرا
The right way of taking a lesson from this story and knowing with certainty that “verily, together with hardship there is ease.”
بخش 155استدعاء آن مرد از موسی زبان بهایم با طیور
How a certain man demanded of Moses (that he should teach him) the language of the beasts and birds.
بخش 156وحی آمدن از حق تعالی به موسی کی بیاموزش چیزی کی استدعا کند یا بعضی از آن
How Revelation came from God most High to Moses that he should teach him the thing demanded by him, or part of it.
بخش 157قانع شدن آن طالب به تعلیم زبان مرغ خانگی و سگ و اجابت موسی علیه السلام
How that seeker was content to be taught the language of domestic fowls and dogs, and how Moses, on whom be peace; complied with his request.
بخش 158جواب خروس سگ را
The cock's answer to the dog.
بخش 159خجل گشتن خروس پیش سگ به سبب دروغ شدن در آن سه وعده
[How the cock became abashed before the dog on account of being false in those three promises.]
بخش 160خبر کردن خروس از مرگ خواجه
How the cock foretold the death of the Khwája.
بخش 161دویدن آن شخص به سوی موسی به زنهار چون از خروس خبر مرگ خود شنید
How that person ran to Moses for protection when he heard from the cock the announcement of his death.
بخش 162دعاکردن موسی آن شخص را تا بایمان رود از دنیا
How Moses prayed for that person, that he might depart from the world (die) in the Faith.
بخش 163اجابت کردن حق تعالی دعای موسی را علیه السلام
How God most High answered favourably the prayer of Moses, on whom be peace.
بخش 164حکایت آن زنی کی فرزندش نمیزیست بنالید جواب آمد کی آن عوض ریاضت تست و به جای جهاد مجاهدانست ترا
Story of the woman whose children never lived (long), and how, when she made lamentation (to God), the answer came—“That is instead of thy (unpractised) ascetic discipline and is for thee in lieu of the self-mortification of those who mortify themselves.”
بخش 165در آمدن حمزه رضی الله عنه در جنگ بی زره
How Hamza, may God be well-pleased with him, came to battle without a coat of mail.
بخش 166جواب حمزه مر خلق را
The reply of Hamza to the people.
بخش 167حیله دفع مغبون شدن در بیع و شرا
The means of preventing one's self from being swindled in sale and purchase.
بخش 168وفات یافتن بلال رضی الله عنه با شادی
How Bilál, may God be well-pleased with him, died rejoicing.
بخش 169حکمت ویران شدن تن به مرگ
The (Divine) wisdom in ruining the body by death.
بخش 170تشبیه دنیا کی بظاهر فراخست و بمعنی تنگ و تشبیه خواب کی خلاص است ازین تنگی
Comparison of this world, which is wide in appearance and narrow in reality, (to a bathroom), and comparison (of the next world) to sleep, which is the (means of) release from this narrowness.
بخش 171بیان آنک هرچه غفلت و غم و کاهلی و تاریکیست همه از تن است کی ارضی است و سفلی
Setting forth that whatever is (denoted by the terms) heedlessness and anxiety and indolence and darkness is all (derived) from the body, which belongs to the earth and the lower world.
بخش 172تشبیه نص با قیاس
Comparison between Statute and analogy.
بخش 173آداب المستمعین والمریدین عند فیض الحکمة من لسان الشیخ
The rules to be observed by listeners and disciples at the emanation of wisdom from the tongue of the Shaykh.
بخش 174شناختن هر حیوانی بوی عدو خود را و حذر کردن و بطالت و خسارت آنکس کی عدو کسی بود کی ازو حذر ممکن نیست و فرار ممکن نی و مقابله ممکن نی
How every animal knows the smell of its enemy and takes precaution. The folly and perdition of him that is the enemy of that One against whom precaution is impossible, and flight is impossible, and resistance is impossible.
بخش 175فرق میان دانستن چیزی به مثال و تقلید و میان دانستن ماهیت آن چیز
The difference between knowing a thing by comparison and convention and knowing the quiddity of that thing.