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بخش ۸ - حکایت / Section 8 - Tale
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داشت شاهی بر انس و جان غالب
دختری بلکه اختری ثاقب
از قضا روزی آن یگانه عصر
سر فرو کرد از کرانه قصر
حبشی زاده ای بدید از دور
دلربا همچو خال چهره حور
قامت آن سیاه چرده روان
چون الف کرد منزلش در جان
با سواد رخ و جبین و عذار
ساخت جا در دلش سویداوار
ماندش آن صورت پسندیده
چون سیاهی دیده در دیده
گرچه او بد سمر به ماه وشی
سوخت جانش به داغ آن حبشی
عجب افسانه ای و خوش لاغی
که زند بر تذرو ره زاغی
لیکن اینها ز عشق نیست شگفت
خود چه گل کان ز باغ او نشگفت
عشق در بند حسن و احسان است
عشق بنده ست و حسن سلطان است
هر کجا حسن می نماید روی
می نهد سر به سجده عشق آن سوی
حسن بود آنکه در لباس ایاز
خواند محمود را به کوی نیاز
حسن بود آن به کسوت لیلی
قیس را داده سوی خود میلی
حسن بود آن ز صورت عذار
عذر وامق نهاده بر صحرا
حسن بود آن کزان سیاه نمود
که ازان ماه صبر و دین بربود
صبر و دین چیست آن ستوده غلام
برد ازان ماه هر چه داشت تمام
هر چه از جنس هستی اش در دست
دید برد و به جای آن بنشست
یکسر از رنج خویشتن برهید
غیر معشوق خویش هیچ ندید
حبذا عاشقی که رست از خویش
هر چه جز دوست برگرفت از پیش
یکدل و یک جهت شد و یکروی
روی همت بتافت از همه سوی
دوست دانست و دوست دید و شنید
هر چه جز دوست دید ازان ببرید
دختر القصه ماند بی خور و خواب
دل پر آتش ز عشق و دیده پر آب
لب فرو بست از پرستاران
مهر بگسست از وفاداران
پشت بر بزم و عیش و شادی کرد
رو به دیوار نامرادی کرد
همه حیران کار او ماندند
سخن از کار و بار او راندند
آن یکی گفت راه او زد دیو
ساخت دیوانه اش به حیله و ریو
وان دگر گفت با پری شد یار
کارش از یاری پری شد زار
وان دگر گفت خوبیی به تمام
داشت، چشمش رسید از ایام
وان دگر گفت هیچ از اینها نیست
آفتش غیر عشق و سودا نیست
دلبری دیده دل به او داده
وز غمش در کشاکش افتاده
بود با او همیشه یک دایه
از فسون و فسانه پر مایه
گنده پیری که تا جوان بوده
هدف تیر این و آن بوده
زده بعد از جوانی گذران
دست در کارسازی دگران
چون لبش در فسون بجنبیدی
بر خود افسونگران بلرزیدی
ور زبان در فسانه بگشادی
مالش صد فسانه خوان دادی
گرچه از بهر سبحه داشت به فن
مهره ای چند کرده در گردن
بود چون سبحه اش به زخم درشت
خرد به مهره های گردن و پشت
ورچه می کرد نفس حیله گرش
وصله وصله مرقعی به برش
بود اولی ز دهر خونخواره
چون مرقع تنش به صد پاره
دایه چون حال دختر آنسان دید
بر وی آن درد و رنج نپسندید
پیش دختر نشست کای فرزند
که بود با تو روح را پیوند
حق چو نشو و نمای سرو تو جست
بر کنار منش نشاند نخست
لب تو کاینچنین شکر شکن است
پرورش یافته ز شیر من است
ابرویت را به وسمه پیوسته
نقش نو کلک صنع من بسته
تا نکردم به سرمه دست دراز
بود چشمت تهی ز سرمه ناز
بود روشن رخت چو صبح دوم
در شب تار موی مشکین گم
تا نبستم نغوله موی تو را
کس ندید آشکار روی تو را
هر شب از بهر خواب تا به سحر
از حریرت فکنده ام بستر
چون شده سیر نرگس تو ز خواب
گل روی تو شسته ام به گلاب
حق خدمت بسی گزارده شد
تا هلال تو ماه چارده شد
بار دیگر مکن ز رنج و ملال
بدل این ماه چارده به هلال
محنت روزگار نابرده
گل رویت چراست پژمرده
بود مقصود دل ز قد تو راست
این زمان قد تو خمیده چراست
دیده عمری به روی تو خوش زیست
این چنین زلف تو مشوش چیست
حال خود بازگو چه حال است این
اثر خواب یا خیال است این
یا به بیداریت کسی زد راه
وز تو بربود صبر و دل ناگاه
مهر خاموشی از لبت بگشای
سوی آن رهزنم رهی بنمای
گر بود همچو مه بر اوج بلند
آرم او را فرو به خم کمند
ور چو ماهی بود به بحر درون
کنم او را به مکر و حیله برون
چون فسون و فریب بندم کار
خواهد از کار من فلک زنهار
گر بود زاهدی به خود مغرور
یا حکیمی ز خود پرستی دور
آن به زهد از فسون من نرهد
وین به جهد از فریب من نجهد
دختر از دایه آن فسون چو شنید
بهتر از راست هیچ چاره ندید
نام و ناموس را به گوشه نهاد
پرده از روی کار خود بگشاد
حال خود آنچنان که واقع بود
بی تکلف به دایه باز نمود
دایه گفتا کفایت این کار
بکنم دل ز غصه فارغ دار
بنهم در کنار کام تو را
دور دارم ز عار نام تو را
این سخن عرضه کرد بی کم و کاست
بهر موعود خویشتن برخاست
سینه سوزان ز داغ آن حبشی
کرد هر جا سراغ آن حبشی
عاقبت یافت منزل او را
دید موزون شمایل او را
کرد با او به دوستی پیوند
شد یکی مادر و دگر فرزند
خانه خویشتن نشانش داد
راه آمد شدن بر او بگشاد
هیچ شامی نبودی و سحری
که نکردی به سوی او گذری
یک شب او را به پیش خویش نشاند
بر وی از بهر خواب افسون خواند
آنچنان خفت بر سر بستر
که نماندش ز حال خویش خبر
گر به دندان کسی لبش کندی
چین در ابروی خود نیفکندی
ور دو صد نیش، پای کرده دراز
نکشیدی به جانب خود باز
خواب او را چو دایه دید گران
بست در پشت خادمیش روان
برد چون تنگ مشک یا عنبر
یکسر او را به خانه دختر
نیکبختا کسی که رفت به خواب
چشم حس بست ازین جهان خراب
جذب معشوق گشت حامل او
برد تا پیشگاه محمل او
شبروان رنج بین و محنت کش
واو به صدر وصال خرم و خوش
English translation
A king reigned over humans and jinn, He had a daughter, or rather a piercing star. By chance, one day that unique of the age Looked down from the edge of the palace. She saw an Abyssinian-born youth from afar, Enchanting like the beauty mark on a houri's face. The stature of that dark-complexioned, soul-stirring youth Like the letter Alif made its dwelling in her soul. With the darkness of his face, forehead, and cheek, He made a place in the core of her heart like the black spot. That pleasing face remained in her sight, Like the blackness of the pupil in the eye. Though she was famous for her moon-like beauty, Her soul burned with the brand of that Abyssinian. What an amazing tale and pleasant jest, That a crow should block the path of a pheasant! But these things are not surprising in love; What flower indeed has not bloomed from love's garden? Love is bound to beauty and beneficence, Love is the slave and beauty is the sultan. Wherever beauty shows its face, Love bows its head in prostration in that direction. It was beauty that, in the garb of Ayaz, Summoned Mahmud to the street of supplication. It was beauty that, in the attire of Layla, Gave Qays a longing toward herself. It was beauty that, from the face of Azra, Laid the excuse of Wamiq upon the desert. It was beauty that manifested from that dark youth, Which snatched patience and faith from that moon-like princess. What are patience and faith? That praised youth Took from that moon-like princess whatever she possessed entirely. Whatever she had of the nature of existence in hand, She saw him take it and sit in its place. She completely escaped from her own suffering, And saw nothing but her beloved. Blessed is the lover who escaped from themselves, And removed everything other than the Friend from before them. Became single-hearted, single-focused, and single-faced, Turning the face of aspiration away from all directions. Knew only the Friend, saw and heard only the Friend, And severed themselves from whatever they saw other than the Friend. In short, the daughter remained without food and sleep, Her heart full of fire from love and her eyes full of tears. She closed her lips from her attendants, And broke her affection from her loyal companions. She turned her back on feasts, pleasure, and joy, And turned her face toward the wall of disappointment. Everyone remained bewildered by her condition, And spoke about her state of affairs. One said, 'A demon has blocked her path, And made her mad with trickery and deceit.' Another said, 'She has become a companion to a fairy, And her affair has become miserable from the fairy's friendship.' Another said, 'She possessed perfect beauty, And the eye of the times has struck her.' Another said, 'It is none of these things; Her affliction is nothing but love and passion. She saw a heart-stealer and gave her heart to him, And has fallen into struggle from his grief.' There was always a nurse with her, Abundant in spells and tales. An old hag who, when she was young, Had been the target of the arrows of this one and that one. After her passing youth, she had Turned her hand to matchmaking for others. When her lips moved in a spell, Other sorcerers would tremble. And if she opened her tongue in a tale, She would put a hundred tale-reciters to shame. Although for the sake of the rosary she had skillfully Put a few beads around her neck, Her neck and back bones were crushed like her rosary By harsh wounds. And though her cunning self made A patched cloak of rags upon her body, Her body was first bruised by the bloodthirsty world Like a patched cloak with a hundred tears. When the nurse saw the girl's condition thus, She did not approve of that pain and suffering for her. She sat before the girl and said, 'O child, With whom the soul has a bond! When God sought the growth of your cypress-like stature, He first seated you upon my lap. Your lip, which is thus sugar-scattering, Was nurtured by my milk. Your eyebrow, always joined with indigo, The pen of my art drew its new design. Until I stretched out my hand with kohl, Your eye was devoid of the coquettish kohl. Your face was bright like the second dawn, Lost in the dark night of your musky hair. Until I tied the curls of your hair, No one saw your face openly. Every night for the sake of sleep until dawn, I have spread a bed of silk for you. When your narcissus-like eyes were sated with sleep, I washed the rose of your face with rosewater. Much duty and service was rendered Until your crescent became a full moon of fourteen days. Do not once again, out of pain and sorrow, Change this fourteen-day moon back to a crescent. Without having suffered the affliction of the world, Why is the rose of your face withered? Your stature was straight like the heart's desire; Why is your stature now bent? My eye lived happily looking upon your face for a lifetime; What is this dishevelment of your tresses? Tell me your state, what condition is this? Is it the effect of a dream or an imagination? Or did someone block your way in wakefulness, And suddenly steal your patience and heart? Remove the seal of silence from your lips, And show me a path toward that highwayman. If he is like the moon on the high heavens, I will bring him down with the loop of my lasso. And if he is like a fish inside the sea, I will bring him out with trickery and deceit. When I employ spells and deception, Heaven itself will beg for mercy from my deeds. If he is a devout ascetic proud of himself, Or a philosopher distant from self-worship, The former will not escape my spell through his asceticism, And the latter will not flee my deceit through his effort.' When the girl heard those spells from the nurse, She saw no remedy better than the truth. She set aside her name and reputation, And uncovered the veil from her affair. She revealed her state exactly as it was Without pretense to the nurse. The nurse said, 'The sufficiency of this matter I shall undertake; keep your heart free from grief. I will place your desire in your embrace, And keep the disgrace of your name far from you.' She presented this speech without subtraction or addition, And arose to fulfill her promise. Her chest burning with the brand of that Abyssinian, She searched everywhere for that Abyssinian. At last she found his dwelling, And saw his well-proportioned figure. She bonded with him in friendship, They became like mother and son. She showed him her own house, And opened the way for his coming and going. There was no evening or morning That she did not pay a visit to him. One night she sat him before her, And recited a spell over him for sleep. He slept so deeply upon the bed That he remained unaware of his own state. If someone had bitten his lip with their teeth, He would not have furrowed his brow. And if two hundred needles had pierced his outstretched foot, He would not have drawn it back. When the nurse saw his sleep was heavy, She quickly bound him onto the back of a servant. She carried him like a bundle of musk or ambergris Straight to the house of the princess. O fortunate is the one who went to sleep, And closed the eye of sense from this ruined world! The attraction of the beloved became his carrier, And bore him to the presence of her litter. See the night-travellers suffering pain and misery, While he is joyful and happy at the seat of union!
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Humanities
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Persian Literature Prerequisite Course
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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