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بخش ۱۶ - در صفت و نسب زلیخا که مغرب از طلوع آفتاب جمالش مشرق گشته بود بلکه به هزار درجه از آن گذشته / Section 16 - On the Qualities and Lineage of Zulaikha, by Whose Rising Sun of Beauty the West Had Become the East and Indeed Surpassed It by a Thousand Degrees
Original content
چنین گفت آن سخندان سخن سنج
که در گنجینه بودش از سخن گنج
که در مغرب زمین شاهی به ناموس
همی زد کوس شاهی نام طیموس
همه اسباب شاهی حاصل او
نمانده آرزویی در دل او
ز فرقش تاج را اقبالمندی
ز پایش تخت را پایه بلندی
فلک در خیلش از جوزا کمربند
ظفر با بند تیغش سخت پیوند
زلیخا نام زیبا دختری داشت
که با او از همه عالم سری داشت
نه دختر اختری از برج شاهی
فروزان گوهری از درج شاهی
نگنجد در بیان وصف جمالش
کنم طبع آزمایی با خیالش
ز سر تا پا فرود آیم چو مویش
شوم روشن ضمیر از عکس رویش
ز نوشین لعلش استمداد جویم
ز وصفش آنچه در گنجد بگویم
قدش نخلی ز رحمت آفریده
ز بستان لطافت سر کشیده
ز جوی شهریاری آب خورده
ز سرو جویباری آب برده
به فرقش موی دام هوشمندان
ازو تا مشک فرق اما نه چندان
فراوان مو شکافی کرده شانه
نهاده فرق نازک در میانه
ز فرق او دو نیمه نافه را دل
و زو در نافه کار مشک مشکل
فرو آویخته زلف سمن سای
فکنده شاخ گل را سایه در پای
دو گیسویش دو هندوی رسن ساز
ز شمشاد سرافرازش رسن باز
فلک درس جمالش کرده تلقین
نهاده از جبینش لوح سیمین
ز طرف لوح سیمینش نموده
دو نون سرنگون از مشک سوده
به زیر آن دو نون طرفه دو صادش
نوشته کلک صنع اوستادش
ز حد نون او تا حلقه میم
الف واری کشیده بینی از سیم
فزوده بر الف صفر دهان را
یکی ده کرده آشوب جهان را
شده سینش عیان از لعل خندان
گشاده میم را عقده به دندان
ز بستان ارم رویش نمونه
در او گلها شکفته گونه گونه
به رو هر جانب از خالی نشانی
چو زنگی بچگان در گلستانی
زنخدانش که سیم بی زکات است
در او چاهی پر از آب حیات است
به زیر غبغب ار دانا برد راه
بود گرد آمده رشحی ازان چاه
قرار دل بود نایاب آنجا
که هم چاه است و هم گرداب آنجا
بیاض گردنش صافی تر از عاج
به گردن آورندش آهوان باج
بر و دوشش زده طعنه سمن را
گل اندر جیب کرده پیرهن را
دو پستان هر یکی چون قبه نور
حبابی خاسته از عین کافور
دو نار تازه بر رسته ز یک شاخ
کف امیدشان نبسوده گستاخ
ز بازو گنج سیمش در بغل بود
عیار سیم پیش آن دغل بود
پی تعویذ آن پاکیزه چون در
دل پاکان عالم از دعا پر
پریرویان به جان کرده پسندش
رگ جان ساخته تعویذ بندش
ز تاراج سران تاج و دیهیم
دو ساعد آستینش کرده پر سیم
کفش راحت ده هر محنت اندیش
نهاده مرهمی بر هر دل ریش
به دست آورده ز انگشتان قلم ها
زده از مهر بر دلها رقم ها
دل از هر ناخنش بسته خیالی
فزوده بر سر بدری هلالی
به پنج انگشت مه را برده پنجه
ز زور پنجه مه را کرده رنجه
میانش موی بل کز موی نیمی
ز باریکی بر او از موی بیمی
نیارستی کمر از موی بستن
کزان مو بودیش بیم گسستن
شکم چون تخته قاقم کشیده
به نرمی دایه ناف او بریده
سرینش کوهی اما سیم ساده
چه کوهی کز کمر زیر اوفتاده
بدان نرمی که گر افشردیش مشت
برون رفتی خمیر آیین ز انگشت
ز دست افشار زرین پس خمش شو
بیا وین سیم دست افشار بشنو
ز زیر ناف تا بالای زانو
نگویم هیچ نکته کهنه یا نو
نداده در حریم آن حرمگاه
حصار عصمتش اندیشه را راه
سخن رانم ز ساق او که چون است
بنای حسن را سیمین ستون است
بنامیزد بود گلدسته نور
ولی از چشم هر بی نور مستور
صفای او نمود آیینه را رو
درآمد از ادب پیشش به زانو
ازان آیینه همزانوی او شد
که فیض نوریاب از روی او شد
به وی هر کس که همزانو نشیند
رخ دولت در آن آیینه بیند
قدم در لطف نیز از ساق کم نیست
چو او در لطف کس صاحب قدم نیست
چنان بودش چو رفتی چست و چابک
قدم از پاشنه تا پنجه نازک
که گر بر چشم عاشق بودیش جای
شدی پر آبله ز اشکش کف پای
ندانم از زر و زیور چه گویم
که خواهد بود قاصر هر چه گویم
به زیور خود که وصف آن پری کرد
که زیور را جمالش زیوری کرد
پر از گوهر به تارک افسری داشت
که در هر یک خراج کشوری داشت
در و لعلش که بود آویزه گوش
همی برد از دل و جان لطف آن هوش
اگر بگسستیش گوهر ز گردن
شدی گنج جواهر جیب و دامن
مرصع موی بندش کز قفا بود
هزاران عقد گوهر را بها بود
نه گر لطفش گرفتی یاره را دست
که یارستی به دستانش بر او بست
نیارم بیش ازین از زر خبر داد
که شد خلخال و اندر پایش افتاد
گهی در عشوه مسند نشینی
به زیبا دیبه رومی و چینی
گهی در جلوه ایوان خرامی
ز زرکش حله مصری و شامی
به هر روز نوی کافکنده پرتو
نبوده بر تنش جز خلعتی نو
به یک جیبش دوباره سر نسوده
چون مه هر روز از برجی نموده
ز پابوس سران دامن کشیدی
بدین دولت مگر دامن رسیدی
ندادی دست جز پیراهنش را
که در آغوش خود دیدی تنش را
سهی سروان هواداریش کردی
پریرویان پرستاریش کردی
ز همزادان هزاران حورزاده
به خدمت روز و شب پیشش ستاده
نه هرگز بر دلش باری نشسته
نه یکبارش به پا خاری شکسته
نبوده عاشق و معشوق کس را
نداده ره به خاطر این هوس را
به شب چون نرگس سیراب خفتی
سحر چون غنچه خندان شکفتی
به سیمین لعبتان از خردسالان
به صن خانه در رعنا غزالان
دلی فارغ ز لعب چرخ دوار
نبودی غیر لعبت بازیش کار
بدینسان خرم و دلشاد بودی
وز آن غم خاطرش آزاد بودی
کش از ایام بر گردن چه آید
وز این شبهای آبستن چه زاید
English translation
Thus spoke that eloquent appraiser of speech, Whose treasury held a treasure of words:
In the western lands there was a king of honor, Whose royal drum proclaimed the name Taymus.
All the instruments of kingship were his; No desire remained within his heart.
From his head the crown gained good fortune, And from his feet the throne gained lofty rank.
In his host, heaven wore Gemini as a belt; Victory was tightly bound to the fastening of his sword.
He had a beautiful daughter named Zulaikha, Whom he valued above the entire world.
Not a daughter, but a star from the royal constellation; A radiant jewel from the casket of royalty.
The description of her beauty cannot be contained in words, Yet I shall test my poetic nature upon her image.
From head to foot I shall descend like her hair, And become enlightened in spirit by the reflection of her face.
I shall seek aid from her sweet ruby lips, And say of her whatever description can be contained in speech.
Her stature was a palm created from mercy, Rising above the garden of delicacy.
It had drunk water from the stream of sovereignty And surpassed the cypress beside the brook.
The hair upon her head was a snare for the wise; It differed from musk, though not by much.
The comb had split countless hairs, Setting a delicate parting in their midst.
Her parting divided the musk pod's heart in two, And made the musk pod's claim to musk difficult.
Her jasmine-shading tresses hung down, Casting the flower branch's shadow at its feet.
Her two braids were two Indian rope makers, Letting ropes down from her lofty boxwood form.
Heaven had dictated the lesson of her beauty, Setting her forehead forth as a silver tablet.
At the edges of her silver tablet appeared Two inverted letters nun, rubbed in musk.
Beneath those two wondrous nuns, her two sads Had been inscribed by the masterly pen of creation.
From the curve of her nun to the ring of her mim, A silver nose extended straight as an alif.
A zero of a mouth was added to that alif; Together they made a ten that threw the world into turmoil.
Her sin appeared through her laughing ruby lips, While her teeth untied the knot of the mim.
Her face was a likeness of the Garden of Iram, With flowers of every kind blooming within it.
On either side of her face a beauty mark showed, Like little Zangi children within a rose garden.
Her chin, silver upon which no alms were due, Contained a well filled with the water of life.
If a discerning person found the way beneath her double chin, He would see a drop gathered from that well.
The heart could find no resting place there, For there were both a well and a whirlpool there.
The whiteness of her neck was purer than ivory; Gazelles offered tribute to her neck.
Her breast and shoulders reproached the jasmine, While her gown tucked roses inside its collar.
Her two breasts were each like a dome of light, A bubble risen from a spring of camphor.
Two fresh pomegranates had grown upon one branch, Untouched by the audacious hand of desire.
Beneath her arm lay a treasury of silver; Compared with it, assayed silver was counterfeit.
To serve as an amulet for that pure one, like a pearl, The hearts of all the pure were filled with prayers.
The fairy-faced willingly devoted their lives to her, Making their very lifelines the cords of her amulet.
Through the plunder of chiefs' crowns and diadems, Her two sleeves had filled her forearms with silver.
Her palm gave comfort to everyone contemplating sorrow, Placing a balm upon every wounded heart.
From her fingers she had fashioned pens, And with affection inscribed marks upon hearts.
Every fingernail bound the heart to a vision, Adding a crescent atop a full moon.
With five fingers she grappled with the moon, And by the strength of her grip left the moon distressed.
Her waist was a hair, or rather half a hair; So slender that even a hair feared for it.
A belt dared not bind it with a hair, For fear that the waist would break that hair.
Her belly was stretched smooth like an ermine board; Her nurse had gently cut her navel.
Her hips were a mountain, yet one of smooth silver— A mountain that had fallen beneath her waist.
So soft that, if a fist pressed them, Doughlike flesh would emerge between the fingers.
Now cease speaking of golden hand-pressed objects; Come and hear of this hand-pressed silver.
From beneath the navel to above the knee, I shall say nothing, whether old or new.
Within the sanctuary of that sacred place, The fortress of her chastity admitted no thought.
I shall speak of her shin and what it was like: A silver column supporting the edifice of beauty.
By God, it was a minaret of light, Yet hidden from every sightless eye.
Its purity brought honor to the mirror, Which came before it and knelt out of courtesy.
The mirror thus became her knee companion, For it received the bounty of light from her face.
Whoever sat knee to knee with her Beheld the face of fortune within that mirror.
Her foot was no less graceful than her shin; None had standing equal to hers in grace.
When she walked briskly and nimbly, Her foot was slender from heel to toe.
Had it rested upon a lover's eye, The sole would have blistered from his tears.
I do not know what to say of her gold and jewels, For whatever I say will fall short.
Who could describe that fairy through her ornaments, When her beauty itself adorned every ornament?
Upon her crown she wore a diadem filled with gems, Each one worth the tribute of a kingdom.
The pearls and rubies hanging from her ears Carried sense away from heart and soul through their charm.
If the necklace's string of jewels should break, Her collar and skirt would become a treasury of gems.
Her jeweled hair clasp at the back of her head Was worth thousands of strings of pearls.
It was not that her delicacy took the bracelet by the hand; Rather, the bracelet scarcely dared be fastened upon her hand.
I dare report no more about the gold, For it became an anklet and fell at her feet.
At times she sat coquettishly upon a throne, Clad in beautiful Roman and Chinese brocade.
At times she walked gracefully through the hall, Wearing gold-woven Egyptian and Syrian robes.
Each day cast forth a new radiance, For nothing but a new robe ever touched her body.
No garment's collar touched her head twice; Like the moon, she appeared each day from another mansion.
She drew her skirt away from the kisses of rulers; Perhaps only through such fortune could a hem reach her.
She gave her hand to nothing but her gown, Which saw her body held within its embrace.
Tall cypresses sought to serve her, And fairy-faced beauties attended her.
Thousands of houri-born companions of her own age Stood serving before her day and night.
Never had a burden settled upon her heart, Nor had a thorn once pierced her foot.
She had never loved anyone or been anyone's beloved, And had allowed no such desire into her thoughts.
At night she slept like a well-watered narcissus; At dawn she opened like a laughing bud.
Among silver-bodied dolls from her childhood, Her chamber was an idol house filled with graceful gazelles.
Her heart was free from the sport of the revolving heavens; She had no occupation except playing with dolls.
Thus she lived joyous and glad, Her mind free from that sorrow—
Unaware of what the days would lay upon her neck, Or what these pregnant nights would bring forth.
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Humanities
Literature
Persian Literature Prerequisite Course
Related
بخش ۱ - الله سبحانه هوالبرالودود / Section 1 - Allah, Glorified be He, is the Beneficent, the Loving
بخش ۲ - اشارت به تنزیه و تقدس حضرت حق سبحانه و تعالی / Section 2 - Allusion to the Purity and Holiness of the Exalted Truth, Glorified and Exalted be He
بخش ۳ - در بیان آنکه حقیقت حضرت حق سبحانه و تعالی هستی ساذج است و وجود مطلق / Section 3 - On the Explanation that the Reality of the Exalted Truth, Glorified and Exalted be He, is Pure Being and Absolute Existence
بخش ۴ - اشارت به معنی تنزیه که متقضای عقل و تشبیه که موجب سمع است با تنبیه بر آنکه کمال در مرتبه جمع است / Section 4 - Allusion to the Meaning of Transcendence Necessitated by Intellect and Immanence Required by Revelation, with an Admonition that Perfection Lies in the Degree of Union
بخش ۵ - مناجات در تضرع و ابتهال به حضرت ذوالجلال والافضال جل جلاله و عم نواله / Section 5 - Supplication in Humility and Entreaty to the Lord of Majesty and Bounties, Exalted be His Majesty and Universal be His Grace
بخش ۶ - در نعت سیدالمرسلین و خاتم النبیین علیه من الصلوات الفضلها و من التحیات اکلمها / Section 6 - In Praise of the Master of the Messengers and the Seal of the Prophets, Upon Him be the Most Excellent of Blessings and the Most Perfect of Greetings
بخش ۸ - گفتار در اظهار دولتخواهی و مدحت گزاری حضرت خلافت پناهی سلطنت شعاری خلدالله تعالی ملکه و سلطانه و علا امره و شأنه / Section 8 - Discourse on the Expression of Well-wishing and Praise for His Highness, the Refuge of the Caliphate, Endowed with the Mark of Kingship, May Allah the Exalted Perpetuate His Kingdom and Sovereignty, and Exalt His Command and Status
بخش ۹ - خطاب زمین بوس با ترغیب در رعایت رعایا و شفقت بر عموم برایا / Section 9 - The Address of Kissing the Ground, with Encouragement in Caring for the Subjects and Compassion for All Creatures
بخش ۱۰ - قصه شفقت ورزیدن موسی علیه السلام و بره گریخته را به دوش کشیدن و از گلیم شبانی به خلعت کلیمی رسیدن / Section 10 - The Tale of Moses, Peace Be Upon Him, Showing Compassion, Carrying the Fleeing Lamb on His Shoulders, and Advancing from a Shepherd's Cloak to the Robe of Divine Interlocutorship
بخش ۱۱ - در بیان آنکه حکمت در وجود پادشاه صاحب جلالت حکمت است به موجب راستی و عدالت / Section 11 - In Explaining that the Wisdom in the Existence of the Majestic King is Wisdom by Virtue of Truthfulness and Justice
بخش ۱۲ - در صفت عدل و نصفت / Section 12 - On the Attribute of Justice and Fairness
بخش ۱۳ - در بیان آنکه طمع را که از جمله آفات است با منقبت معدلت منافات است / Section 13 - On the explanation that greed, which is among the blights, is incompatible with the virtue of justice
بخش ۱۴ - پند مأمون به فرزند خویش / Section 14 - Mamun's Advice to His Son
بخش ۱۵ - قطع اطناب اطناب و ختم بر دعای استجابت ماب / Section 15 - Cutting Short Prolixity and Concluding with an Answered Prayer
بخش ۱۶ - گفتار در ترغیب مسترشدان آگاه بر مداومت کلمه طیبه لااله الاالله که مفتاح گنج سعادت و مصباح کنج عبادت است / Section 16 - Discourse on Encouraging Conscious Seekers to Persevere in the Pure Word 'La ilaha illallah', which is the Key to the Treasure of Happiness and the Lamp in the Corner of Worship
بخش ۱۷ - اشارت به آنکه گفته اند الصوفی کاین باین / Section 17 - Allusion to What They Have Said: The Sufi is Ka'in Ba'in
بخش ۱۸ - اشارت به ذکر خفیه که گفته اند لایطلع علیه ملک فیکتبه و لا نفس فتعجب به / Section 18 - Allusion to the Hidden Remembrance, of Which They Have Said: No Angel Discovers It to Record It, and No Soul to Become Conceited by It
بخش ۱۹ - در کشف و اظهار آنکه در نفس کلمه طیبه لااله الاالله اشارتی هست به ستر و اخفای آن / Section 19 - On the Discovery and Revelation that in the Essence of the Pure Word 'La ilaha illallah' There is an Allusion to Its Concealment and Hiding
بخش ۲۰ - اشارت به آنکه در ترکیب و ترتیب حروف کلمه طیبه اشعاری هست به ستر توحید که مفهوم و مضمون آنست / Section 20 - Allusion to the Fact that in the Composition and Arrangement of the Letters of the Pure Word There is an Intimation of the Concealment of Divine Unity, which is its Concept and Content
بخش ۲۱ - قال بعض کبراء العارفین قدس سره معنی لااله الاالله ان لا شی ء مما یدعی الها غیرالله / Section 21 - Some of the Great Mystics, May His Secret be Sanctified, Said: The Meaning of 'La ilaha illallah' is that there is nothing among what is called a god other than Allah
بخش ۲۲ - در مذمت آنان که به جهت اجتماع عوام و استجلاب منافع معاش از ایشان مجالس آرایند و به سبیل جهر و اعلان به ذکر حق سبحانه و تعالی اشتغال نمایند / Section 22 - In condemnation of those who, for the sake of gathering the common people and attracting the benefits of livelihood from them, arrange assemblies and engage in the remembrance of God, the Glorious and Exalted, by way of loudness and public display
سلسلة الذهب / Silsilat al-Dhahab (The Chain of Gold)
بخش ۲۳ - تمثیل / Section 23 - Parable
بخش ۲۵ - تمثیل / Section 25 - Parable
بخش ۲۶ - در ذکر قلبی آنان که دم از ذکر قلبی زنند و بر خود علامات آن نصب کرده آن را از قبیل ذکر خفیه شمارند و ندانند که آن نیز حکم ذکر جهر دارد بلکه ذکر جهر نیز از آن بهتر است زیرا که در ذکر جهر اصل ذکر متحقق است و احتمال غیر آن ندارد به خلاف ذکر خفیه / Section 26 - On the heart-remembrance of those who boast of heart-remembrance, attach signs of it to themselves, consider it a form of hidden remembrance, and do not know that it too has the ruling of loud remembrance; rather, loud remembrance is
بخش ۲۷ - حکایت آن غوری که در مناره پنهان شده بود و فریاد می کرد که مرا مجویید که من اینجا نیستم / Section 27 - The Tale of the Ghouri Who Hid in the Minaret and Shouted, 'Do Not Look for Me, I Am Not Here'
بخش ۲۸ - در بیان آنکه آنچه گذشت مذمت ذکر سر و جهر نیست بلکه مذمت جماعتی است که آن را وسیله لذات جسمانی و شهوات نفسانی ساخته اند / Section 28 - On Explaining That What Preceded Is Not a Condemnation of Hidden or Loud Remembrance, But Rather a Condemnation of a Group Who Have Made It a Means for Bodily Pleasures and Carnal Desires
بخش ۲۹ - در بیان آنکه از خودی خود رستن و از عجب و ریا خلاص شدن جز در خدمت پیر صاحب تصرف دست ندهد / Section 29 - On the explanation that escaping from one's ego and being freed from conceit and hypocrisy cannot be achieved except in the service of a spiritually commanding elder (Pir)
بخش ۳۰ - در بیان معنی رباعی که منسوب است به یکی از سلسه خانواده خواجگان ماوراء النهر قدس الله اسرارهم / Section 30 - On explaining the meaning of the quatrain attributed to one of the lineage of the Khwajagan family of Transoxiana, may Allah sanctify their secrets
بخش ۳۱ - در ترغیب مطالب بر مراقبه که عبارت است از نسیان رؤیة المخلوق بدوام النظر الی الخالق بنسیان رؤیة المخلوق یعنی رونده راه می باید که دائما ناظر جناب احدیت باشد و رقم نسیان و نیستی و فنا بر ناصیه جمیع مخلوقات کشد / Section 31 - On encouraging the seeker to practice contemplation (muraqaba), which consists of forgetting the vision of the created by continuously looking towards the Creator; by forgetting the vision of the created, it means the wayfarer must constantly observe the Divine Majest
بخش ۳۲ - حضرت خواجه بزرگ بهاء الحق و الدین المعروف به نقشبند قدس سره می فرمودند که دوام مراقبه نادر است و از این طایفه اندکی کسب آن کرده اند و ما به طریق حصول آن را یافته ایم که مخالف نفس است / Section 32 - The great Master Baha' al-Haqq wa al-Din, known as Naqshband, may his secret be sanctified, used to say that continuous contemplation is rare, and few of this group have acquired it, and we have found it through a path of attainment which opposes the lower self
بخش ۳۳ - ملاقات پیر کار دیده با جوان نورسیده / Section 33 - The Meeting of the Experienced Old Man with the Newly Arrived Youth
بخش ۳۴ - در بیان آنکه حضرت خواجه بزرگوار قدس سره می فرمودند که بنای کار را به نفس می باید کرد چنانکه اشتغال به وظیفه و زمان حال از تذکر ماضی و تفکر در مستقبل را مشغول گرداند و نفس را مگذارد که ضایع گذرد / Section 34 - On the explanation that the great Khwaja (Master), may his secret be sanctified, used to say that one must build one's affairs upon the breath (the present moment), such that engagement with one's duty and the present time occupies one away from remembering the past and contemplati
بخش ۳۵ - امام شافعی گفت عمری گرد صوفیه گردیدم از ایشان دو سخن پسندیده شنیدم. یکی آنکه الوقت سیف قاطع و دیگر آنکه ان من العصمة ان لا تقدر / Section 35 - Imam Shafi'i said, 'I spent a lifetime around the Sufis and heard two pleasing sayings from them. One is that Time is a cutting sword and the other is that Indeed, part of protection from sin is not having the power to commit it.'
بخش ۳۶ - در بیان سخن آن عارف که گفت دوستان همه عالم دشمنند و همه دشمنان دوستند / Section 36 - On the Explanation of the Saying of that Mystic Who Said All Friends in the World are Enemies and All Enemies are Friends
بخش ۳۸ - در بیان معنی ان من العصمة ان لایقدر / Section 38 - On Explaining the Meaning of 'Indeed, Part of Protection from Sin is Not Having the Power'
بخش ۳۹ - در بیان آنکه در کلام سابق مذکور شد منافی اثبات اختیار آدمی نیست و در تحقیق معنی اختیار و جبر / Section 39 - On Explaining That What Was Mentioned in the Previous Discourse Does Not Contradict the Proof of Human Free Will, and on Investigating the Meaning of Free Will and Determinism
بخش ۴۰ - در بیان جواب از سؤالی که چون بنده مختار در اختیار خود مجبور باشد اختیار وی به جبر راجع شود پس حکمت تکلیف وی به اوامر و نواهی چه باشد / Section 40 - In explaining the answer to a question: since the free servant is compelled in his free will, his free will refers back to determinism; so what is the wisdom of his being obligated by commands and prohibitions?
بخش ۴۱ - حکایت بر سبیل تمثیل / Section 41 - A Tale by Way of Allegory
بخش ۴۲ - امتحان کردن شاه آن دو غلام را / Section 42 - The King Examining Those Two Slaves
بخش ۴۳ - سرعت نمودن غلام مقبول به انقیاد امر پادشاه و تبری کردن او از حول و قوت خویش / Section 43 - The Favored Slave Hastens to Obey the King's Command and Absolves Himself of His Own Power and Strength
بخش ۴۴ - ابا کردن غلام دیگر از امتثال فرمان پادشاه / Section 44 - The Refusal of the Other Slave to Obey the King's Command
بخش ۴۵ - بیان فرمودن پاشاه که مقصود از این امر اتیان بفعل مأمور به بود بلکه غرض آن بود که آنچه در سرشت شماست از انقیاد و عناد ظاهر شود / Section 45 - The King States That the Purpose of This Command Was Not the Performance of the Commanded Act, but Rather the Intent Was That What Is in Your Nature of Submission and Obstinacy Becomes Manifest
بخش ۴۶ - اشارت به آنکه امر دو قسم است ایجادی و ایجابی / Section 46 - Allusion to the Fact That the Command is of Two Types: Existential and Prescriptive
بخش ۴۸ - جواب پادشاه از سؤال غلام / Section 48 - The King's Answer to the Slave's Question
بخش ۴۹ - سؤال دیگر از زبان غلام / Section 49 - Another Question from the Tongue of the Slave
بخش ۵۰ - جواب / Section 50 - Answer
بخش ۵۱ - سؤال دیگر / Section 51 - Another Question
بخش ۵۲ - جواب آن / Section 52 - The Answer to That
بخش ۵۳ - مخاطبة مع المکاشفین بسر القدر / Section 53 - Address to those to whom the secret of destiny has been revealed