Proverbial Gulistan: To Be Generous or Brave?

“The generous is in no need of bravery”

 

Link to Chester Beatty Digital Collections

Oration (non dramatic)

تَرکيب

Decomposition of the sentence:

Hikayat (Anecdote)

A wise sage was asked: Which is better generosity or bravery?

Sage replied: The generous is in no need of bravery!

Hatam Tai would not last and yet for eternity

His lofty name shall be celebrated for virtuousness

Pay your property’s Zakat that the overgrown vine

Once pruned by the gardener shall fruit much more grapes

 

واژه

Terminologies

 

آنْ

Ān: that, it, a noun for pointing at far

اسم اشاره بدور

 

را

: A two-letter sign/word which indicates what is before it as object of the sentence.

Zaid hit Bakr Rā: Rā here indicates what is before it namely Bakr is the object  that indeed Zaid hit him.

This type of object is called Maf’oul-e Sarih or Direct Object.

در زبان فارسی آن را «علامت مفعول صریح » دانسته اند. در نهج الادب چنین آمده است :«برای معانی گوناگون آید اول «را»ی علامت مفعول که برای اظهار مفعولیت ماقبل خود آید; چنانکه در این قول : «زید بکر را زد.»


که
K-eh: as if , that, who, where, whether, whom, which


{موصول ، حرف ربط، ادات استفهام}
«که » از نظر لغوی به معانی کس ، کسی که ، ومرادف «الذی » و «التی » عربی و جز اینهاست و برحسب موارد استعمال گوناگون آن در دستور زبان فارسی گاه موصول و گاه حرف ربط است و گاه دلالت بر استفهام دارد:
1 – «که » موصول قسمتی از جمله را به قسمت دیگر می پیوندد و برای عاقل به کار می رود، مانند: «مردی که آمد». و غالباً پیش از آن «هر»، «ی نکره »، «این »، «آن » و «ضمایر منفصل من ، تو…» می آید. (از دستور زبان فارسی تالیف پروین گنابادی ، دیوشلی ، سال سوم ص 189) (از یادداشتهای مرحوم دهخدا)

 

سخاوت

Sakhāvat: generosity, benevolence, liberality, charity, munificence

بخشش، انعام، اعانه، شهامت، آزادمنشى، وفور، بخشایندگى

 

هست

Hast: extant, existent

(هَ)1 – (فع .)سوم شخص مفرد از «هستن » موجود است، وجود دارد. 2 – (اِمص .) هستی، وجود. 3 – دارایی .

 زمان حال فعل  هستى، وجود، آفریده، مخلوق، موجود زنده، شخصیت، ،

 

بِشُجاعَتْ

بِ+شُجاعَتْ

بِ

Beh: letter sounding as B, appears at the very beginning of a noun and transforms the noun into a Masdar (Verbal Noun), and sometimes transforms the noun into am adjective.


(بِ) (پیش .) 1 – بر سر اسم درآید (به جای تنوین منسوب عربی ) و از آن قید سازد: بیقین = یقیناً. 2 – بر سر اسم و حاصل مصدر درآید و قید سازد: بزودی . 3 – گاه بر سر اسم درآید و آن را صفت سازد: بهوش .

 

شُجاعَتْ

Shujā’at: Bravery, courage

 

مُحْتاجْ

Muhtāj: Needy, in need of

 

نيسْتْ

Nist: opposite of extant, not being, not available

نه هست. نه است. فعل منفی مفرد غایب. مقابل هست و است

 

زَکاتْ

Zakāt: An Islamic alms or mandatory charity for the purpose of purification of one’s wealth and property due to unlawful acquisition

 

Reference

https://archive.org/details/GulistanESadiBaManiEVazhahaVaSharhEBaithaVaJumlahaEDushvarVaBarkhiNuktahaEDastooriOAdabiFarsi/page/n265

 

Acknowledgements

With thanks to Moya Carey, Curator of Islamic Collections, Chester Beatty, Dublin

© 2019-2002,  Dara O Shayda

License
https://creativecommons.org/licenses/by/4.0/

 

 

Irfani(Gnostic) Tafsir: 40.60

وَقَالَ رَبُّكُـمُ ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

40:60. And your Sustainer said: Call unto Me, [and] I shall respond to you! Verily, they who are too proud to worship Me will enter hell, abased!

وَقَالَ رَبُّكُـمُ

وَ

Wāw: ‘Atf connecting this verse to a previous verse(?), order-less there is no particular order between the connected phrases or sentences

قَالَ رَبُّكُـمُ

Your(pl) Rabb (Nurturer, Sustainer, Owner) said: Rabb is the owner nurturer and sustainer of all, including the humans, dead and living. As the owner creator, created our immutable core design (Fitra) upon Divine Oneness and Noesis (Irfan: intimate feel of knowing IT(Hu) from time immemorial (Qidam), unlearnt knowledge/knowing).

كُـمُ

Pronoun “you” plural.

ٱدْعُونِيۤ

Do call(pl) on Me: Sentient beings e.g. humans use their mental and psychological faculties to call to invoke to get attention, in this case the invocation free of any instrumentation or intermediaries, direct and free of any supervision and conditions or stipulations.  Direct from deep within the innate intellect to the Creator, an inexorable connection, the foundation of human-ness (Adamiyat).

Irfan (Noesis) 1: Plural pronoun “you” is used to indicate the collective of the humanity, all of us: do call all of you! We call as a community of humans, as we do call on individual basis.

ٱ

Hamza indicator of Imperative form.

و

Connected pronoun plural “you”.

نِيۤ

نِ

The ending Nun (N sound) is called Nun Al-Wiqāya (Protecting N sound) since verbs cannot have Kasra for ending Inflection, Nouns can, verbs cannot. Nun necessary to connect ٱدْعُو (Call) to يۤ (Me) , else Arab would have had difficulty pronouncing.


تفسير تفسير الجيلاني/ الجيلاني (ت713هـ)
{ وَقَالَ رَبُّكُـمُ ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ }

{ قَالَ رَبُّكُـمُ } الذي رباكم على فطرة التوحيد والعرفان: { ٱدْعُونِيۤ } أيها المكلفون بمقتضى العقل المفاض حق دعوتي، وتوجهوا إلى مخصلين بلا رؤية الأسباب والوسائل

Irfan (Noesis) 2: In so called subconscious, this linkage is actively established at all times. There is incessant communications back and forth between you and IT(Hu), while your conscious “you” does not see or feel a presence, but you are in two-way communications. No one can take that from you, including your own disbelief! Your Nafs is a capsule encapsulating you so vigorously as though there is nothing else save you, no one else to call upon!

Example: When you felt pleasure, your subconscious issued an invocation of gratitude (from here to there) for ease or acquisition of something desirable beautiful and invocation was accepted and acknowledged (from there to here) and net result of this bi-directional vectorial communication the feel of pleasure!


تفسير البحر المديد في تفسير القرآن المجيد/ ابن عجيبة (ت 1224 هـ)
{ وَقَالَ رَبُّكُـمُ ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ }

قال صلى الله عليه وسلم: ” الدعاء هو العبادة ” وقرأ الآية، وفي رواية: ” مخ العبادة ” ، وعن ابن عباس: ” وحَدوني أغفر لكم ” ، فسَّر الدعاء بالعبادة، والعبادة بالتوحيد.

Ibn ‘Ajiba

Du’a is Ibada, said the Prophet peace be upon him.

Further on a tangential interpretation from Ibn Abbas, Ibada is Individuation (Divine Oneness) of Allah.

Consequently Du’a is Individuation (Divine Oneness) of Allah. 

Ibn Abbas said: Individuate Me (Allah) and I shall forgive you!

Individuate Me: In English language “one” is a noun for counting one thing or a pronoun. In Arabic “one” could be a verb which has no counterpart to translate and therefore the verb individuate was used to describe application of the verb form of “one” to Allah namely to individuate Allah as the Singleton Nonpareil Being.

Ismail Huqqi

O people! Call on Me! Individuate Me i.e. I shall reward you being linked to or connected to you while being Most Singular!

Dara: Call upon Allah to bring near that Most Singular Presence, not just get some job or worldly relief.


تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ)
{ وَقَالَ رَبُّكُـمُ ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ }

{ وقال ربكم } ايها الناس { ادعونى } وحدونى واعبدونى { استجب لكم } اى اثبكم بقرينة

Qushairi

The Du’a has condition and the condition for a proper invocation is lawful provision!

In other words the daily provisions and housing and all that which is required for living is obtained through wholesome means and without transgressing the limits of others.


تفسير لطائف الإشارات / القشيري (ت 465 هـ)
{ وَقَالَ رَبُّكُـمُ ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ }

ويقال ادعوني بشرطِ الدعاء، وشرطُ الدعاء الأكلُ من الحلال؛ إذ يقال الدعاء مفتاحُه الحاجة، وأسبابُهُ اللقمةُ الحلال

 

Tustari

It has been said: Du’a is  the most virtuous of all deeds (Hadith?)

It is so since true Du’a is accompanied by begging and seeking refuge and display of poverty and neediness.


تفسير تفسير القرآن/ التستري (ت 283 هـ)
{ وَقَالَ رَبُّكُـمُ ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ }

قيل له: ما معنى قولهم: ” الدعاء أفضل العمل “؟ فقال: لأنه تضرع والتجاء وإظهار الفقر والفاقة.

 

Sullami

Nasr-Abadi said:

Allah made the Du’a a proxy as representative of ITself to people and vice-a-versa the Acceptance again as a proxy. All have to invoke the proxy (as in case of emissary who represents a king as proxy) . And if they do not address the proxy then no acceptance from the king.

Translator’s note: Risky translation requires more expert look at the wording:

لسان العرب

نابَ الشيءُ عن الشيءِ ، يَنُوبُ : قام مَقامه ؛ وأَنَبْتُه أَنا عنه .


تفسير حقائق التفسير/ السلمي (ت 412 هـ)
{ وَقَالَ رَبُّكُـمُ ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ }

سمعت النصرآباذى يقول: ناب عن خلقه بالدعاء وناب عنهم بالإجابة فكل يدعو على ما ناب عنه ومن لم ينب عنه فهو المحروم فى الدعاء والممنوع من الإجابة.

 

Tafsir Ishari by Ahmad Ibn Umar

Call upon Me points at the meaning Do not seek other than Me!

 

تفسير التأويلات النجمية في التفسير الإشاري الصوفي/ الإمام أحمد بن عمر (ت618 هـ)
{ وَقَالَ رَبُّكُـمُ ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ }

ثم أخبر عن استدعاء الدعاء عن أهل الولاء بقوله تعالى: { وَقَالَ رَبُّكُـمُ ٱدْعُونِيۤ أَسْتَجِبْ لَكُمْ } [غافر: 60]، يشير إلى أن معنى ادعوني؛ أي: لا تطلبوا مني غيري فإن من كنت له يكون له ما كان لي، وإن من يطلبني يجدني كما قال ” إلا من طلبني وجدني “

 

Khitab (Address Mode)

Al-Iltifat (Modal-Switch for Address)  renders the shift of attention focus from one mode of addressing to another. In the language of Arab this was an important part of linguistics, very little of it remains  today and English language deploys this concept in much diminished ways to be even noticed.

The core of Iltifat is to

  • Paint a verbal scenery
  • Switch scenes to scenes to dramatize a verbal auditory landscape i.e. to render a concept to be felt by the listener which is larger than the sum of the words

 

Alfred North Whitehead
Process & Reality
Speculative Philosophy
Chapter I, Section II
We habitually observe by the ‘method of difference’. Sometimes we see an elephant and sometimes we do not. The result is that an elephant, when present, is noticed. Facility of observation depends on the fact that the object observed is important when present, and sometimes is absent.”

This particular verse is in a collection of several Iltifat and shift of Attention. An auditory landscape is rendered:

See Also:

http://www.untiredwithloving.org/jacob_mirror.html#ka_presence  

 

  • We , humanity, all sitting in a large auditorium and these words boom in the loudspeakers:

40:60. And your Sustainer said: Call unto Me, [and] I shall respond to you! Verily, they who are too proud to worship Me will enter hell, abased!

وَقَالَ رَبُّڪُمُ ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِى سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ

 

40:61. Allah Al-Ladhi(That Which) appointed for you night that ye may rest therein, and day for seeing. Lo! Allah is a Lord of bounty for mankind, yet most of mankind give not thanks.

ٱللَّهُ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيۡلَ لِتَسۡكُنُواْ فِيهِ وَٱلنَّهَارَ مُبۡصِرًاۚ إِنَّ ٱللَّهَ لَذُو فَضۡلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَڪۡثَرَ ٱلنَّاسِ لَا يَشۡكُرُونَ

 

  • Announcer on stage points the finger far at Allah the creator of all things:

40:62. Za-Li-Kum (that for you(pl)) (is) Allah, your Lord, the Creator of all things, There is no God save Him. How then are ye perverted?

ذَٲلِڪُمُ ٱللَّهُ رَبُّكُمۡ خَـٰلِقُ ڪُلِّ شَىۡءٍ۬ لَّآ إِلَـٰهَ إِلَّا هُوَۖ فَأَنَّىٰ تُؤۡفَكُونَ

 

  • Announcer only seen by the Prophet appears to point far at the lies of people

40:63. Za-Li-Ka (that for you Muhammad) they perverted who deny the revelations of Allah.

كَذَٲلِكَ يُؤۡفَكُ ٱلَّذِينَ كَانُواْ بِـَٔايَـٰتِ ٱللَّهِ يَجۡحَدُونَ

 

  • Announcer on stage points the finger far at Allah the nurturer and sustainer of humanity:

40:64. Allah Al-Ladhi(That Which) appointed for you the earth for a dwelling-place and the sky for a canopy, and fashioned you and perfected your shapes, and hath provided you with good things.

Za-Li-Kum (that for you(pl)) Rabb (Sustainer), Then blessed be Allah, the Lord of the Worlds!

ٱللَّهُ ٱلَّذِى جَعَلَ لَڪُمُ ٱلۡأَرۡضَ قَرَارً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَصَوَّرَڪُمۡ فَأَحۡسَنَ صُوَرَڪُمۡ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَـٰتِۚ ذَٲلِكُمُ ٱللَّهُ رَبُّڪُمۡۖ فَتَبَارَكَ ٱللَّهُ رَبُّ ٱلۡعَـٰلَمِينَ

 

© 2019-2002, Dara O Shayda

 

Proverbial Gulistan: Fool’s Pleasure

Praise pleases the fool!

 

Link to Chester Beatty Digital Collections 

Oration (non dramatic)

تَرکيب

Decomposition of the sentence:

 

واژه

Terminologies

أحْمَقْ

Ahmaq: Hamiqa, Hamuqa, Humq (Arabic) to be stupid, silly or foolish.

را

: A two-letter sign/word which indicates what is before it as object of the sentence.

Zaid hit Bakr Rā: Rā here indicates what is before it namely Bakr is the object  that indeed Zaid hit him.

This type of object is called Maf’oul-e Sarih or Direct Object.

در زبان فارسی آن را «علامت مفعول صریح » دانسته اند. در نهج الادب چنین آمده است :«برای معانی گوناگون آید اول «را»ی علامت مفعول که برای اظهار مفعولیت ماقبل خود آید; چنانکه در این قول : «زید بکر را زد.»

سِتایِشْ

Sitāyish: To praise, to thank, mention in good terms, congratulatory praise and adoration. Pahlavi origin.

اسم مصدر از ستاییدن و ستودن . پهلوی «ستایشن ». (حاشیه برهان قاطع چ معین ). دعا و ثنا و شکر نعمت و مدح و نیکویی گفتن و ستودن و آفرین .

خوشْ

Khush: Good, happy.

خوب، نیک . – شاد، شادمان

آيَدْ

Āyad: Commencing, happening, to appear, to assume or becoming. By itself means to arrive, as an add-on the annexation indicates commencement of some act e.g.

خوشْ آيَدْ

indicates “feeling good”, the foolish feels good when praised. 


(مص ل .) 1 – رسیدن، فرا – رسیدن . 2 – آغاز کردن، شروع کردن . 3 – سر زدن، واقع شدن . 4 – گذشتن، سپری شدن . 5 – اصابت کردن، رسیدن . 6 – گنجیدن . 7 – پدیدار گشتن، پیدا شدن . 8 – شدن، گردیدن . 9 – فرض کردن . 10 – برآمدن، مقابله

 

Acknowledgements

With thanks to Moya Carey, Curator of Islamic Collections, Chester Beatty, Dublin

© 2019-2002,  Dara O Shayda

License
https://creativecommons.org/licenses/by/4.0/

 

 

Gulistan: 13:f. 4r, Chester Beatty Persian Collection

Link to Chester Beatty Digital Collections

Oration (non dramatic)

The author (Sa’di) in his own voice, mentions of a trip with a friend in some rural agricultural region, they spent the night and the excerpt narrates the following morning when he first conceived the idea of writing a book called Gulistan:

(next) Morning the thought of returning (to the city) overwhelmed the (urge for) staying, and I saw him bunching flowers, Basil, Hyacinth and wild fragrant herbs; determined to return.

I said: The flower of the meadows, as you are surely aware, does not last and the promise of the meadow (to last forever) is never fulfilled! And the wise sages advised “Avoid attachment to what does not last”.

He then asked: What now to do?

I replied: I shall author a book called Gulistan (Colorful Meadows) a pleasurable promenade and a delightful display for audiences, that no autumn gales could savage its leaves.

What use a tray of flowers for you

Instead take a leaf from my Gulistan

The  flower might last five or six days

Yet this Gulistan unfailingly verdant

Coda

Gulistan is a collection of events and personalities that were met during Sa’di’s long journeys.  True nature of men and women and peoples are made patent in front of the eye of his heart, and most plain his own character within. He recorded these precious findings on pages of this book called the Colorful Meadows! The foul or inappropriate conduct or defects of personalities are still fragrant flowers blooming midst the leaves of Gulistan, for Sa’di all human endeavour is precious and vernal.

How could defective conduct be precious? Since he quotes Luqman giving reason for being so learned wise: What defect of others I had observed I avoided, and what good I adopted.

Moreover Sa’di observes the defect of his own Self when chided sleepers, whilst busy in worship himself, and his father’s gentle correction wishing that he was also asleep as not to backbite! To Sa’di faults of others could easily be his faults as well, given the fertile circumstances.

واژه

Terminologies

ستان

Stān: end-suffix(پسوند) indicating place of aggregation or accumulation or portal of something (its noun) e.g. Kurdistan

کرد+ستان

Geographic place for Kurdish people or

دادستان

Courthouse , for Dād (داد) meaning Justice and Dād-e-Stān means place for the justice and many other such usages.

* (فعل امر) امر به این معنی هم هست یعنی بستان و بگیر. (برهان ). امر به ستاندن . (رشیدی ) (آنندراج ).
* ‘ستان ، ستان ; (پسوند) جای انبوهی چیزها چون گلستان و هندوستان و نیستان و نرگسستان و سیستان . (آنندراج ) (غیاث ). در ترکیبات مفهوم محل ، ناحیه ، شهر، جهان ومانند آنها دهد. این پسوند برای ساختن اسماء مکان واسماء زمان (فقط در زمستان و تابستان ) بکار رود. پارسی باستان و اوستا «ستانه » (جا، محل )، پهلوی «ستان » ، ارمنی عاریتی و دخیل «ستن » ، هندی باستان «ستهنه » (جا، محل ) و «ستهانه » از ریشه «ستا» (در اوستاو پارسی باستان بمعنی ستادن و ایستادن ).

بستان  بوستان

Bustan:  Place for fragrant flowers, herbs and fruits, or any place for good scents. For (بو) reads as Boo namely scent, there

بو+ستان

stands for place for fragrant scents. Arabicized (معرب) namely a loan word into the Arabic pl. بساتین  .

گلستان

گل+ستان

Gulistan: Place for growing and caring for colorful flowers namely meadows.  It seems there is connotation for caretakers managing these meadows (Translator’s note and needs further verification).

گلزار و گلستان را گویند و مخفف بوستان هم هست . (برهان ). بالضم معرب بوستان (از منتخب ) در سراج اللغات نوشته که : لفظ فارسی است مرکب از کلمه بست بالضم که بمعنی گلزار و جاییکه میوه خوشبو در آن باشد و الف و نون زائد مثل شاد و شادان . (غیاث ). بمعنی گلزار و باغ که آن را گلستان نیز گویند و بستان مخفف بوستان است و آن جایی را گویند که بوی گل و ریاحین در آنجا بسیار باشد. (انجمن آرا).

ضمیران

Dhaimrān: Wild grown fragrant herbs. Persians would read that Zaimrān.

ضومران . ضومیران . (ابن البیطار). ضمیران . ریحان دشتی . نوعی از ریحان . نوعی است از ریحان دشتی .

بهجة  بهجت

Bahja-t: Pleasant colors inducing beatitude in the viewer. Original word from Qur’an

27:60. وَأَنزَلَ لَكُم مِّنَ السَّمَاء مَاء فَأَنبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ

…  and (who) sends down (prepares) for you water from the skies? For it is by this means that We cause gardens of beauty to grow…

نزهت  نزهة

Nuzha-t, Nazha-t: Pleasure ride, promenade. Arabic for being distanced, in particular distanced from defect and unpleasantness, to be pure and good.

دوری . (منتهی الارب ). بعد. (ازاقرب الموارد). گویند: هو بنزهة من الماء; ای ببعد.(منتهی الارب ).* اسم است از تنزه . گویند: ارض ذات نزهة. (از اقرب الموارد). ج ، نُزَه .* دوری از ناخوشی و پژمانی . (منتهی الارب ) (ناظم الاطباء).* دوری از عیب و زشتی . بی عیبی . پاکیزگی . نکوئی . (آنندراج از کشف اللغات و صراح و لطائف و منتخب اللغات ).* تفرج و گردش درسبزه زارها و بساتین و باغ ها. (ناظم الاطباء). نزهت . 

آهنگ

Āhang: To will with volition.

قصد. عزم . عزیمت . عمد. (ادیب نطنزی ). تعمد. نیت . بسیج . تامیم . استواء. اندیشه . توجه به . برفتن بسوی . حرد. نحو. اراده:
خسرو غازی آهنگ بخارا دارد
زده از غزنین تاجیحون تاژ و خرگاه .

بهرامی .

نوا، لحن . 4 – فحوی، مفاد. 5 – سان، گونه، روش . 6 – قطعة موسیقی . 7 – هر صدای موزون . 8 – میزان تغییر چیزی در طول زمان، روند

بامداد

Bāmdād: Dawn, morning, sunrise to midday.

داده بام . آفریده فروغ . بخشیده روشنائی . داده صبح .* بام . گاه صبح
وقت طلوع فجر. پیش از طلوع آفتاب
از طلوع فجر تا ظهر را هم بامداد گویند.(فرهنگ نظام )
بامداد بمعنی داده و بخشیده و آفریده فروغ است

بقا

Baqā: To last to persist.

وفا

Wafā: to be loyal with devotion and to honor covenants and promises.

تصنيف

Tasnif: to author and compose text or book.

تطاول

Tatāwul: Tyranny cruelty.

طبق

Tabaq: Wide shallow pan/tray usually made of metal or wood to carry food items

ورق

Waraq: Leaf of any plant or page of a book or a loose page of some text. Poets used the double meaning as metaphor to call their pages leaves.

References

https://archive.org/details/GulistanESadiBaManiEVazhahaVaSharhEBaithaVaJumlahaEDushvarVaBarkhiNuktahaEDastooriOAdabiFarsi/page/n59

https://archive.org/details/GulistanSaadiShirziPersianTextEnglishTranslation/page/n5

Acknowledgements

With thanks to Moya Carey, Curator of Islamic Collections, Chester Beatty, Dublin

© 2019-2002,  Dara O. Shayda

License
https://creativecommons.org/licenses/by/4.0/

Gulistan: 33:f. 18r, Chester Beatty Persian Collection

Link to Chester Beatty Digital Collections

Oration (non dramatic)

Hikayat (Anecdote)

I remember when I was a lad, I was a devout worshipper in wee hours of the night, an avid abstinent ascetic.

One night, in the company of my father, did not sleep a wink, the Noble Qur’an at my side, meanwhile some people around us fast asleep.

“Not even one from these wakes up to pray a short morning prayer, and all in such heedless sleep that you might say they are not asleep indeed dead!” I said to father.

Father replied: “Dear precious child, my life, my spirit, would have been better if you had also slept, not backbiting people!”.

Sees not the boaster other than his own Self
A mere figment of imagination within himself

Yet if you are endowed with the eye of reality
You shan’t see anyone more helpless that your own Self

متَعَبّد

Mut’abbid: Devout Worshipper

شَبْ خيزْ

Shab Khiz: someone who stays up during the night till early hours of dawn
Shab means night and Khiz means rise

مولِع

Muli’: crazy or passionately fond of something or someone, avid perhaps fitting for this context

زُهْد

Zohd: asceticism, Zahid ascetic

پرهيز

Parhiz: abstinence

جان

Jaan: Spirit, life, some endeared as precious of as one’s life and spirit


ای جان پدر; ای فرزند عزیز من ، تو روح و روان من هستی . (ناظم الاطباء).
-آشنای جان ; آنکه یا آنچه جان به او انس دارد. مطبوع . مورد پسند. دل پذیر:
بی بوی تو کاشنای جان است
رنگی ز حیات جان مبینام .

خاقانی .

-آفت جان .
-از جان ; از صیمیم قلب:
من از جان بنده سلطان اویسم
اگرچه یادش از چاکر نباشد.

حافظ.

 

پردهٔ پندار

Parde-eh Pendar: Veil of Imagination, in this context a negative connotation of figment of imagination

چشم خدا بيني

Chashm-e Khoda Bini: The eye that sees like God, or the eye that sees what God sees, metaphor for seeing the reality of things

With thanks to Moya Carey, Curator of Islamic Collections, Chester Beatty, Dublin  

© 2019-2002,  Dara O. Shayda

License
https://creativecommons.org/licenses/by/4.0/

 

 

Tafsir(Exegesis): 94:5-6

Qushairi

Single hardship shall not overcome two eases! said the Prophet peace be upon him.

The word hardship namely ‘Usr has the Definite Article Al (the) or Al-‘Usr, and does so in both occurrences in two consecutive verses. This indicates that both instances are referring to the same hardship which in the case of the Prophet were the denial of his people and related difficulties.

However the word ease or Yusr was left, in both occurrences, indefinite free of Al the Definite Article. This indicates that these two instances are referring to two different ease(s). One ease in this life and the other in the life after!


تفسير لطائف الإشارات / القشيري (ت 465 هـ)

{ فَإِنَّ مَعَ ٱلْعُسْرِ يُسْراً إِنَّ مَعَ ٱلْعُسْرِ يُسْراً }.

وفي الخبر: ” لن يغلب عُسْرٌ يُسْريْن ” ومعناه: أن العسر بالألف واللام في الموضعين للعهد – فهو واحد، واليُسْر مُنكَّرٌ في الموضعين فهما شيئان. والعُسْر الواحد: ما كان في الدنيا، واليسران: أحدهما في الدنيا في الخصب، وزوال البلاء، والثاني في الآخرة من الجزاء وإذاً فعُسْرُ جميع المؤمنين واحد – وهو ما نابهم من شدائد الدنيا، ويُسْرُهم اثنان: اليومَ بالكَشْفِ والصَّرْفِ، وغداً بالجزاء.


Ibn ‘Ajiba

The double mention of back to back ease(s) indicates comfort and solace for the Prophet.

تفسير البحر المديد في تفسير القرآن المجيد/ ابن عجيبة (ت 1224 هـ)

{ إِنَّ مع العسر } الذي أنتم فيه { يُسراً } ، وجيء بلفظ ” مع ” لغاية مقارنة اليسر للعسر زيادةً في التسلية وتقوية لقلبه صلى الله عليه وسلم، وكذلك تكريره، وإنما قال صلى الله عليه وسلم عند نزولها: ” لن يغلب عسر يسرين ” لأنَّ العسر أعيد مُعرّفاً فكان واحداً، لأنّ المعرفة إذا أعيدت معرفة كانت الثانية عين الأولى، واليُسر أعيد نكرة، والنكرة إذا أُعيدت نكرة كانت الثانية غير الأولى، فصار المعنى: إنَّ مع العُسر يسريْن، وبعضهم يكتبه بياءين، ولا وجه له.


Sullami

Jausjani said: Hardship caused by the enduring and patience for avoiding Haram (unlawful) and ease(s) by the terrific comforts of reliance upon Allah.

تفسير حقائق التفسير/ السلمي (ت 412 هـ)
قال الجوزجانى: مع الصبر عن الحرام، والشبهات. والاسترواح إلى عز التوكل.

Irfan 1 (Noesis) : I cannot subdue many of my inappropriate conducts or even foul feelings and thoughts, and instead I do minimize them and safeguard people against them and that is hardship on my person therefore in need of ease. In other words the hardships of life are not always for instance unemployment or illness, the most difficult of all are these acts of patience under the duress of one’s own evil.

Fa vs. Waw

The two verses, first stated with Fa (F sound) and the second followed with Waw (Wa sound). First Fa establishes an inexorable link to the preceding verses which dealt with the sufferings of the Prophet and how they were relieved. Yet the second Waw, the order-less connective (Coordinating Conjuction), does not refer to previous verses!

As Qushairi indicated perhaps that means the first Fa is definite for the Prophet’s suffering in this life, and the second was general for the relief in the hereafter of all that was difficult.

‘Irab (Auditory Beautification)

Fa : فَ

(‘Isti’naf linking to what came before)


إِنِّ
`Inna: Both `Anna and `Inna serve as semi-verbs i.e. acting upon their noun as if it is a subject/object of a sentence.

Al-Huruf
Farabi
Chapter 1
`Inna (`Anna) means steadfast continuity perfection and solidity both for the Wujud (Being-ness) and the knowledge of some object.

الحروف الفارابي
الباب الأول
الحُروفُ وَ أسمَاء المقولات
الفصل الأوّل
حرف إنّ
(1) أمّا بعد فإنّ معنى انّ الثبات والدوام والكمال والوثاقة في الوجود وفي العلم بالشيء.
ولذلك تسمّي الفلاسفة الوجود الكامل ” إنية ” الشيء- وهو بعينه ماهيّته – ويقولون ” وما إنية الشيء ” يعنون ما وجوده الأكمل، وهو ماهيته.


Irfan 2 (Noesis) of Inna: Imagine Inna as an arrow on a signpost point towards “After hardship guaranteed ease”. This is the law of the universe, structure of human endeavour; cosmos has no other choice but to comply.

Ma’a: مَعَ

Zarf (Adverb indicating place or time), object of the semi-verb ‘Inna. In other words the semi-verb Inna acts upon the adverbial object Ma’a which renders the juxtaposition to Al-‘Usr.

Al-‘Usr: مضاف إليه

Mudhaf ‘Ilai-hi (Annexed to) Ma’a.

Mahzuf (Omission): Khabar (Information) about Inna e.g. Inna with hardship “always” ease, here the “always” is omitted.

Yusr-an: some ease Noun of Inna

© 2019-2002,  Dara O. Shayda