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  • Malik 2551 folio 23 recto

    Main: and an explicit and observed marriage, encompassing the entirety of religious conditions (sharāyit) and regulations (zavābit), including the totality of ethnic (milliya) items (lavāzim) and ceremonies (marāsim), from requiring and accepting and ?? the aforementioned bride (zawja) to the impediments of marriage, agreement (rizā), and representation [in performing the marriage contract], etc. and other matters related to it. The father of the aforementioned felicity and grandeur sheltering groom, in a manner from amongst legal manners, finds it incumbent upon himself to [purchase] one Georgian male slave (ghulām-i Gurjī) and one Georgian female slave (kanīzak-i Gurjīya) the value of both roughly was the amount of twenty Tabrīzī Tūmān using his own wealth and making them the possession of the aforementioned purity and chastity sheltering bride. This took place on the thirteenth day of the month of Dhu’l Hijja al-harām in the year 1078 [1668 CE] from the migration [of the Prophet]. Copy (surat) of the endowment contract (waqf nāma) of Mirzā Qavām al-Dīn Hātam Beg father of Nizām al-Mulk the Minister of Kirmān Praise be to God who is aware of the thoughts (zamāyir) of his subjects, who knows their secrets and who is in charge of their good deeds that will endow continuous charities until the promised day (mi’ād) flowing (mufīz) with complete blessings until the Day of Judgment. Greetings and peace be upon the seal of prophecy and the exemplar of the pure ones [the Safīyya— alluding to the Safavids], the revered prophet, the grand messenger, the master (sayyid) of Arabs and Ajams, he who subjugated Khusraw (kasrā) and the ring/seal (khātam) with justice and generosity, and unto his innocent (ma’sūm) descendants and his pure (tāhir) family, the ones through whom kingship (mulk) was achieved and through their guardianship (wilāya) the stature of religion was registered. And now (va b'ad) the content of these truth-revealing lines and the secret of these law-describing writings [zabūr—lit. psalm], is reporting and examining Margin: Four promissory notes Copy (surat) of a promissory note (tamassuk) [in Ottoman Turkish]: This is a copy of a promissory note: The reason for the composition of letters is that we have debt [due to the fact that] in the beginning of the month of Shaban of the year 1138/1726 we borrowed from Meḥemmed Çelebi hundred ghurush, half of which is fifty ghurush. God—may [His name] be exalted!—willing, upon the payment of [the said] loan by the end of 300 days may our promissory note be halved [ ripped into two? destroyed?]. ʿOs̱mān, the servant.

  • Malik 2551 folio 23 verso

    Main: that through the grace of guidance by the Guide (hādī) and his divine favor, the blessing of divine assistance (ta’īd-i rabbānī), which is due to the purity of intention and sincerity of intent, so-and-so son of so-and-so made permanent (mukhallid) a correct (sahih) and legal (shar’ī) endowment and made eternal (mu’abbid) the explicit (sarīh) obligated (mar’ī) [must be observed] virtue (husn) upon the entirety and all of the designated properties and distinguished domains entailed herein. He [endowed] it upon his children with the condition that they do not buy it, sell it, or lease it and that the benefits, proceeds, rent, and revenues from them be distributed and divided equally amongst the children or “for the male shall be the like of the share of two females” (Qur’an 4:11). He consigned its legal management (tawliyat) to his own self while living, and after that to the oldest, most righteous, and the most guided (‘arshad—also oldest) of his blood-born sons and after that, to the oldest, most righteous, and the most guided sons of his sons, generation after generations and womb after womb, conditioned upon nearness. If, God forbid, the line of male children ends, the management will belong to the oldest amongst the male descendants of the female children, conditioned upon [possessing] the aforementioned qualities. And if the collective aforementioned qualities did not accumulate in one of the descendants of the children of the male or female children, possession of knowledge and righteousness are paramount. And if, God forbid, the endower’s line ends, the management of the endowment belongs to the most knowledgeable (a’lam), most righteous (aslah), and most devout (atqā) of the scholars (‘ulamā) of the age to spend in the designated expenditure or in other charitable causes (wujūh al-barr). In no manner of manners can the legal or customary commanders or administrators interfere with or possess this [endowment or its activities]; may the violators

  • Malik 2551 folio 24 recto

    Main: of the aforementioned conditions be showered with divine cursing and discontent, and imprecation and refusal of intercession on behalf of the refuge of messengers [Muhammad] and the exalted innocent Imams. “And should anyone alter it after hearing it, its sin shall indeed lie on those who alter it.” (Qur’an 2:181) The payment for the manager (haq al-tawliya) must be recorded as it is designated. A correct (sahīh), eternal (mu’abbid) endowment and an explicit (sarīh), permanent (mukhallid) virtue (husn), until God inherits the earth entirely. May God accept it from him and benefit him through it. “The day [of resurrection] when neither wealth nor children will avail, except [for] him who comes to Allah with a sound heart”. (Qur’an 26:88-89) Letter of Repentance (tawba nama) ?? the Intimate (muqarrab) of the Khāqān, Ūghūrlū Khān Īshīk Āqāsī Bāshī Praise be to God who commands the sinners from amongst the faithful to repent and his verse which says: “O you who have faith! Repent to Allah with sincere repentance!” (Qur’an 66:8) He who forbids the extravagant from amongst the people due to His mercy and forgiveness and His saying is: “Say [that Allah declares,] ‘O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed, Allah will forgive all sins.” (Qur’an 39:53) Greeting and peace unto the intercessor of the sinners and transgressors, who was sent as a mercy for the worlds and his innocent family and his pure offspring who are the intercessors for the repentant. And then, in accordance with the sincerity enacting the logic of the words of the all-knowing King [that say] “Indeed Allah loves the penitent and He loves those who keep clean” (Qur’an 2:222) and along with the truth-filled content of the correct prophetic hadith and the explicit Mustafavī [from Mustafā, i.e. Muhammad] news [that says], “one who has repented from sins is like one who has no sins,” the distasteful [stain] of transgression can be removed from the mirror of mankind’s existence with the water of repentance. With the reasoning of the verse and permissive? guidance [that says] “Rally to Allah in repentance, O faithful, so that you may be felicitous.” (Qur’an 24:31) all of the faithful and the entirety of the Muslims turn their desiring visage Margin: It has been narrated from the exalted innocent Imams, upon them greeting and praise, that [the expanse of land] from the east to the west is one hundred and forty-eight thousand leagues (farsakh) [one farsakh is three miles] which includes sea, land, built environs (ma’mūrih), and ruins (kharābih). From amongst this, fifty-one thousand leagues are wilderness (biyābān) [barren land] which is the residence of demons (dīv), fairies (parī), gazelles, wild animals (darrandagān), and mines (ma’ādín), forty-eight thousand leagues are the seas and forty-seven thousand leagues are the built environs (ābādānī). From amongst this [the built environs], twelve-thousand leagues are the lands of India, six thousand leagues are the lands of Rūm, four thousand leagues are the lands of China and Indochina (māchīn), three thousand leagues are the lands of East Turkistan (saqlāb) and Tibet (sanjāb), one thousand leagues are the land of Bulgaria, four thousand leagues are the land of Abyssinia, Zanzibar and Yemen, one thousand leagues are the land of Greece, two thousand leagues are the land of the Kurds were cannibals [live], one thousand leagues are the land of Davālpās [mythical creatures with human bodies and legs like bands that they wrap around the body of their human prey] five thousand leagues are the land of Gog and Magog, one thousand leagues are the land of the desert (sahrā) where humans have not yet reached, eight hundred leagues are the Vāq Vāq Islands, and one thousand leagues are the lands of the dominion of Islam, form Indus (sind), Egypt, Levant (shām), Fars, and some of Khurāsān, the two Iraqs, Jerusalem, mount Alburz, and others. These few words were finished in the manner of ?? written [by] Mullā Muhammad Qāsim. [written] in the month of Rajab of the year 1138 AH [1726 CE]. [seal]: ??? Qāsim ???

  • Malik 2551 folio 24 verso

    Main: toward the threshold of the needless one, in particular at [this] time when the Pādshāh of time (zamān), the commander of the world, the faith fosterer of the age (dawrān) have all spent their great (vālā nahmat) efforts to organize the undisputed religion and promote the sacred law (sharī’at) of the lord of the messengers [Muhammad]. They will not abandon, even slightly, the necessity of propagating the religion of their fathers and ancestors, all of whom are pearls of the sea of Imamate and jewels of the heaven of innocence and caliphate. At this time, everyone, from elite to common, pursuing the edict of ‘people follow the religion of their kings’, have not veered off the straight path (jādah) of the illuminated law (sharī’at). Having traversed the path of the mystics [those who have crossed ‘the path’], they have carved devotion and piety upon their minds. [Now] a community whose fathers and ancestors have thrown the collar of servitude around their necks of subjecthood, similitude, and disciple-ship of this vilāya-marked household (dudmān), and identified the desire to please their master, be it hidden or open, as the capital [to build] their physical and spiritual worlds. For them, it is necessary and appropriate to step forth with sincere-intentioned feet and obey and follow their God. As such, the subject of the threshold, Ūghūrlū Shāmlū, grasps unto the ‘firmest handle’ (‘urwat al-wusqā) of penitence (inābat) with hands of supplication, placing the head of surrender (taslīm) and submission (istikānat) upon the dust of inability and regret, to repent from, become remorseful, and regret all [he has done] that is forbidden and impermissible, in particular drinking wine which is the mother of all maliciousness (um al-khabā’is) and premier of all infractions (r’ūs al-khatāyā). May God almighty accept it from him by his comprehensive benevolence, if he comes to Him with a sound heart. He has decided and made his intention resolved that henceforth committing grand [sins] (kabāyir) and avoiding minor [sins] (saghāyir) ??? It is necessary to avoid and shun the heinous acts and shameful actions and ?? Margin: On the Locations of the Sun in the Houses of the Constellation (burj) - Know that the moon traverses the twelve constellations in one month which is thirty days, and the sun [does so] in a year. Sun in the [house of] Gemini will linger for thirty-two days, and for thirty-one days - [Sun] This means that when the sun goes into the house of Gemini the time is the end of spring; it lingers there for thirty-two days and then moves onto the house of Cancer. - [Thirty-one] When [the sun] comes to the house of Virgo the time is the end of summer; it lingers there for thirty-one days and after that moves onto the house of Libra. In Aries, Taurus, and Leo/lion, with some reorganization. - [Aries] This means that [when] the sun is in the house of Aries the year renews; it lingers there for thirty-one days and then moves onto the house of Taurus. - [Taurus] This means that [when] the sun is in the house of Taurus it is time for floral bloom; it lingers there for thirty-one days and then moves onto the house of Gemini. - [Leo] When [the sun] moves to the house of Leo it is the height of hot weather; it lingers there for thirty-one days and from there … - [Reorganization] [The house of] Cancer is [omitted] here due to the meter of the poem; when the sun arrives in this house it is the beginning of the summer. It [lingers there] for thirty-one days and then moves onto the house of Leo. In Aquarius, Libra, Pisces, and Scorpio [it lingers] for thirty [days] - [Aquarius] When [the sun] arrives in [the house of] Aquarius it is the middle of the winter; it lingers there for thirty days and then moves onto [the house of] Pisces. - [Libra] When [the sun] arrives in the house of Libra it is the beginning of autumn; it lingers there for thirty days and then move onto the house of Scorpio. - [Pisces] When [the sun] moves onto [the house of] Pisces it is the end of winter; it lingers there for thirty days. This is the reason why the end of the winter is called Pisces. - [Scorpio] When [the sun] arrives in [the house of] Scorpio it is the middle of autumn; it lingers there for thirty days and then moves onto [the house of] Sagittarius. And for twenty-nine days, and not a day more or less, it [lingers] in Sagittarius and Capricorn. - [Sagittarius] When [the sun] arrives in [the house of] Sagittarius it is the end of autumn; it lingers there for twenty-nine days and then moves onto [the house of] Capricorn. - [Capricorn] When the sun moves onto [the house of] Capricorn it is the beginning of winter; it lingers there for twenty-nine days and then moves onto the house of Aquarius.

  • Malik 2551 folio 26 verso

    Main: [from the depth of his heart welcomed] the contract (sighah) of repentance and became remorseful and sorry, and regretted, bemoaned, and repented the entirety of the heinous acts and shameful actions and other forbidden and impermissible acts, in particular drinking of alcohol (khamr), consuming narcotics (akl al-banj), and gambling of any kind, in particular backgammon and chess, and [repent from] uttering untruths and accusatory words towards and gossiping about Muslims. He has decided and pledged his intention henceforth not to commit grand [sins] (kabāyir) and not to persist on minor ones (saghāyir). May it bring him closer to God, praise be unto Him, and achieve His contentment. May God almighty accept it [repentance] from him by his comprehensive favor, and resolve his steps upon the straight path. Indeed, He is a compassionate absolver. And in this manner, the penitent Muslims and the faithful must consider the aforementioned to be in the ranks of the righteous and amongst the penitent ones. The reasoning of “Indeed some suspicions are sins” (Qur’an 49:12) should not be avoided and no corrupt thought should be applied to him. And likewise, the aforementioned penitent must, in accordance to the logic of [the prophetic hadith] “beware of the accusations,” find it necessary to avoid and avoid companionship and intimacy with corrupt (fāsiqān) and ill-acting (bad-kārān) men and not engage in discourse (suhbat) with corrupt women (fāsiqah), debauchers (fujjār), demons (shayātin) amongst men, and seditious ones (ashrār). It was written in the month of so-and-so. Copy of the Letter of Repentance of Mawlānā Muhammad Taqī, known (mu’arrif) in ‘Abbās Ābād and Isfahān Increasing praise (sitāyesh) and immaculate devotion is befitting for the singular one (yigānah), the unmatched essence of whom is free of the taint of pretence and imitation, as there is nothing like him Margin: Names of the Turkish Years in the Meter of a Quatrain First count the mouse, the cow, the panther, and the rabbit, [mouse] sīchqān yīl, [cow] ūd yīl, [leopard] bars yīl, [rabbit] tawshqān yīl Once you pass these four the whale and the snake arrive. [whale] lūy yīl, [snake] yillān yīl Then the count moves onto the horse and the sheep, [horse] yūnt yīl, [sheep] qūy yīl The monkey, the hen, the dog, and the pig come in the end. [monkey] pīchīn yīl, [hen] tukhāqūy yīl, [dog] īt yīl, [pig] tangūz yīl

  • Malik 2551 folio 27 verso

    Main: [imitating and following their manner] and their efforts are due to guidance (hidāyat) and faith (īmān), and violating and withdrawing from laws (sharā’ī) and regulations (qavā’d) is akin to ignorance and loss. And then, since from amongst the seven rights (al-huqūq al-sab’at) that are incumbent and mandatory as an obligatory effort of the faithful [Muslims], [one] is observing [the tenet that mandates] speaking well about and honoring one another, as in accordance with the hadith “revere him in his absence” and conforming to the hadith “the lowest person is one who humiliates others the most”, the lowest people are those who demean others. And in accordance to the hadith “Whoever belittles a poor Muslim, has belittled the rights of God and God will belittle him on the Day of Judgment unless he repents”, disdain toward Muslims is disdain toward God himself for which God will be scorn him on the Day of Judgment unless he brings his scroll of deeds to be confirmed by the recordkeeper of repentance. For whenever the sapling of penitence sprouts from the ground of one’s heart, once the gardener of forgiveness-seeking nourishes it with water of penitence from the streams of his teary eyes, indeed it will generate [divine] acceptance [and forgiveness]. Therefore, the provider of explanation (mu’arrif) and proof (hujjat) of Abbās Ābād and Isfahan, Mawlānā Muhammad Taqī Tabrīzī, became remorseful and repentant from the entirety of forbidden [acts] and collective sins, in word and deed, in particular insulting and gossiping about Muslims and denigrating and belittling and imitating (taqlīd) the faithful, and forego rebellion-inspiring acts and hurt-inflicting words. Verse: I will never hurt a heart, for I fear that it is where you reside. And from the depth of his hearts he resolves [to henceforth not employ the tongue of ridicule and mockery,] Margin: In the meter of Murakkab [meaning ink in imitation of a meter] If you want a good writing utensil (midād) [a black color pencil] sulphate (zāj), take two dirhams tannic acid (māzū), ten dirhams [tree] sap (samgh), and three dirhams [black] sulphate (zāj), With three dirhams ash (dūdih), two dirhams salt, and half dirham of indigo (nīl) And one and half dirhams of good quality saffron, Add half dirham of Egyptian rock candy, [Mix together] until the ink is produced in the inkwell. And also: Of equal weight are ash (dūdih) and [black] sulphate (zāj), of equal weight of both is tannic acid (māzū), Of equal weight of all three is [tree] sap (samgh), and then apply elbow grease [to mix them]

  • Malik 2551 Folio 3 recto

    Main: were contented with and [verbally] acknowledged (qā’il) the aforementioned reconciliation and have abandoned their claim, whereby the legal reconciliation contract was written between the two, fixed and represented, and the amount of one Tabrīzī Tūmān as the reconciliation sum was sent from the aforementioned Nazīr and received by the aforementioned Salīm for him to distribute and apportion amongst themselves [the claimants]. Whenever they lay a claim against this [reconciliation agreement] it is nullified. Again, the aforementioned Salīm legally (shar’ī) attested, stating that if any of the old and young inheritors of the aforementioned Sādiq bring forward a claim he will manage to respond to them and quiet them. Written? such-and-such month. This is an Allotment Letter (hissa nāma)- Praise be to God, the owner of the skies and earth, and greetings and peace be upon his prophet, Mohammad, and all of his kin. Now, the intention behind writing these words, the legality of which is clear, is that since the late Muhammad Qulī Beg, son of Pīrī Beg, has passed on from the protection of two adult sons named the dignity-sheltering ... [cont. on next folio] Margin: Upper right: Confirmation Certificate (tasdīq-i daftari) Allowances (marsum)? The Year of the Ram, Hasan Jilūdār, who [entered] in a three-year contract? for the rent of a copper mine located in Buna Bar as delineated below, it is established that the bailiff (zābit) and the renter pay? the mentioned sum (vajh) in the customary manner. In such-and-such year the amount of such-and-such Tabrīzī Tūmān. Written? Such-and-such month of the year 1120 AH / 1708 CE. Left: Salaries (mawājib) for the properties of Bam? Salary – The animal attendants of the honorable so-and-so in the year of the ram. Amount of such-and-such Tabrīzī So-and-so – For three months; For the purpose of ... So-and-so – For one year; For the purpose of ... So-and-so – For two years; For the purpose of ... So-and-so – For one month; For the purpose of summer? (sayf) Order? (parvāna) For the purpose of ?? it arrived/was given to ??? for the cost of ???. Written? in so-and-so month 1120 AH / 1708 CE. Surety Contract (kifālat nāmcha) I, the servant of the threshold so-and-so, became the insurer of Muhammad Talib, [guaranteeing] that whenever he is requested to be present in the elevated court (dīwān-i a’lā) by the noble Hajiya residing in the city of Rasht for the purpose of recognition by the so-and-so store keeper (tahvildārī), it is the responsibility of the guarantor to [ensure] his presence. Written? such-and-such month. Power of Attorney (vikālat nāmcha) Aqa Muhammad, son of so-and-so, made the dignity and eminence (ma’ālī)-sheltering so-and-so his absolute attorney and deputy for the purpose of acquiring and reclaiming the amount of legal bonds from so-and-so son of the late so-and-so, so that God willing, he has the power of attorney to after recovering them hand them over to so-and-so and ... myself. This is legal and correct that ... Lower Left: ??? chancellory register (daftar) It is presented that the owner of this petition so-and-so did not have any shortcoming? (taqsīr) in his service. As such, he [the sender or the recipient of the petition] is authorized to [request] and put an [official] seal on whatever he decides upon. Response from the lowly one?? in the chancellory register (daftar) As the [title?] so-and-so the First Equerry confirmed the service of the sender of the petition, please authorize the penning of the confirmation?? of his position? in such-and-such year ...

  • Malik 2551 folio 31 verso

    Main: It is required from the village leaders (kadkhodā), and from other peasants (ru’āyā) and underlings (mutawattī) of the village collectives and subsidiaries of Yazd, the Abode of Worship, that everyone acknowledge [the efforts of] and obey his excellency so-and-so, during the duration of his rule, for he has secured the pure shari’a (sharī’at-i mutahhara) with his generosity. The effects [of his securing the shari’a] are evident, they strengthened the weak, and respected the [rights] of peasants. Considered indispensable and vital to the obligations of his [ruling] wisdom, he ensured the welfare and health of dervishes (darvīshān) and guided his intentions (azīmat) to affect their freedom (farāgh-i bāl). [In so doing] with hands of magnanimity he stuffed the eyes of greed with the dust of indifference (bīnīyāz) and broke the walking legs of the slanderers and depraved-ones with the hammer (matraqa) of reprimand and tied the speaking tongue of the backbiters and seditious ones with the magic of justice. In this manner, he opened the gates of gaiety (bihjat) and happiness (masarrat) on the helpless and destitute (masākin) and built anew the bases of the justice-fostering structures and the pillars of the justice-spreading habitus (umrān) that had been destroyed due to the high winds of misadventure. Were he to govern this territory (dīyār) in such a fashion, he will water (sayyān) the farmland of desires of the residents of this location. The proof-readers (musahhih) should provide their witness testimony on this page. Margin: About the science of where the moon is in each constellation Whatever has passed of the month double it Meaning: if you want to know which constellation the moon is in look to see how many days has passed from the month then double it, meaning multiply it by two. Add a five to its top Meaning: add five to the doubled number and see which constellation the sun is in. Then from that constellation to each subsequent constellation count it in measures of five. For every five add ten to the house of the sun So in whatever constellation the last five from the [number for the] house of the sun falls into, or is less than five, four, three, two, or one, that is the house of the moon. Take the constellation and that is where the moon is. Meaning: the house …[missing due to repair] also. For example, if seven days have passed from the beginning of the month, multiply it by two and that is fourteen, then add five to it and it is nineteen. So the sun will stay in Gemini (jawzā) [maybe Taurus (thawrā)] for five days, in Gemini (jawzā) for five days, in cancer (saratān) for five days, and in Leo (asad) for four days. The Moon is in Virgo (sunbula). Whatever is less than five, multiply Meaning: whatever is less than five, multiply it by six, meaning six?? By six and that is the degrees (daraj) on the scale (maydān).

  • Malik 2551 folio 32 recto

    Main: Copy (surat) of the Witness (shahādat) Statement from the Testimony that Was Given to Sulūkī, the Ruler of the Abode of Worship [Yazd]– It is witnessed, reported, clarified, and narrated by the community and residents of Yazd, the Abode of Worship, who are amongst the grand sayyid, noble scholars, and village elders deserving of respect, who retain the knowledge and information that so-and-so, during his governorship and period of retaining the position of Amir, veered away from the path of justice and fairness. He opened the hands of encroachment (ta’addī) and usurpation (tatāvul), surpassed oppression and corruption beyond the limits of equity (i’tidāl), and crossed the paths of misbehavior and abandoned the observance of respect. He has extended hardship and corruption to the peak of perfection, paying no heed to the words of the [wise] hakims who have said, Shaykh S’adī: Do not harm the hearts of others as much as possible; if you do you only harm yourself. Eventually, from the heinousness (qubh) of the path he was on, [due to] his tormenting the masses, and the inauspiciousness of his cruelty and inhumanity, some of the peasants, in accordance with the saying: “escaping what is beyond the ability of mankind to bear is amongst the prophetic tradition,” took to the calamity of exile over residing in the homeland and chose the hardship of traveling over the comfort of closeness [to homeland], they [the peasants] gathered their interest and headed to other locations. Anvari: If the tree could move from one location to another. Margin: Also: Count what [days] have passed from the month, Consider each [multiplied] by twelve. Then look to see which house the sun is in, Begin [counting] from the second constellation. Then compose the design in divisions of thirty, Until you get to where you desire to be. The constellation is where the [calculated] angel shows, And the exact math [to achieve it] is easy. Also Knowing [the Location of] the Moon in Each Constellation Consider each day of the month a thirteen, Meaning: if you want to know which constellation the moon is in, look to see how many days have passed from the month and make that into a thirteen, meaning turn each day that has passed into a thirteen [multiply by thirteen]. Then add twenty-six to it and estimate. Meaning: add twenty-six in addition to the thirteen and estimate, meaning calculate what the total number of days is. From each constellation to the house of the Sun is thirty days, Meaning: take thirty for each constellation from the house of the Sun Meaning: give each constellation thirty and see how much is remaining and which constellation is each month from and if it is more than thirty. Admire me in the field of the angles of the moon. If one is the remainder it is first degree from that constellation; if two is the remainder it is the second degree from that constellation in which the moon is.

  • Malik 2551 folio 32 verso

    Main: it would neither suffer the hardship of the saw, nor the cruelty of the ax. A group that did not have the ability to move, did not [do so]. [poem:] “In times of necessity, when flight is impossible, the hand will grasp onto the hilt of a sharp sword” [by Sa’dī]. They disobeyed his written order (khat-i farmān) and stepped outside of his circle of obedience. As a community, they came to the threshold of the elevated-ranked (‘ālījāh) advisor (āsif), [where] they sent up to the heavens their cries of ‘woe unto me’ (vā vaylā) and wails of ‘calamity is upon me’ (vā musībatā), playing on truth-claims that, Sa’dī: “Supposing you are not one of the down trotted, if you see one has fallen, should you be standing [and not helping]? Do you approve that people burn in [the fires of] need, while you maintain your house and home [in comfort]?” After that, the ruler gave orders to appease their desires and opened the doors of compassion (shafaqat) and benevolence. He ordered that in the morning the court convene an extensive investigation (ghūrrasī). When the governance-sheltering (hukūmat-panāh) [one] became aware of this affair, at the end of that same day he commanded his warm-hearted (jahān-sūz) attendants (mulāzim) to appear in the markets and neighborhoods and arrest anyone they could see. Each and every one of the [ones arrested] [were beaten] with the excuse that they did not shut their complaining tongue (zabān-i shakvih) in the mouth of silence and were unable to bite their lip of grievance (lab-i shikāyat) with the teeth of patience. They were [then] taken, as if packages of powdered bones in leather bags (anbān) of the body, and dumped at the door of the vizier. Margins: His excellency the commander of the faithful [‘Alī] (peace upon him) the accursed Ibn Muljam martyred. Imam Hasan (peace upon him) the accursed Ibn Muljam martyred. Imam Husayn (peace upon him) the accursed Asmā martyred. His excellency Imam Zayn al-‘Ābidīn (peace upon him) the accursed Shemr martyred. Imam Muhammad al-Bāqir (peace upon him) the accursed Hishām ibn ‘Abdallāh poisoned. Imam Ja’far al-Sādiq(peace upon him) the accursed Rashid martyred with poison. Imam Mūsā al-Kāzim (peace upon him) Harūn al-Rashid martyred with poison. Imam Rizā (peace upon him) Ma’mūna al-Rashid with poison. Imam Muhammad al-Taqī (peace upon him) Mu’tasan Bā? Daughter of Ma’mūn martyred with poison. Imam ‘Alī al-Naqī (peace upon him) Mughayra martyred with poison. Imam Hasan al-Askarī (peace upon him) the accursed Mu’tamid martyred with poison. His excellency the master of the age (peace upon him) went into occultation during the kingship of the son of the accursed Mu’tamid. K L B ‘A L Ī 8 6 2 10 6 10 M H M D Kh A N 4 8 4 4 1 2

  • Malik 2551 folio 33 recto

    Main: unaware of the meaning of this verse: do you not see that when the cat is desperate, it pulls out the eye of the panther with its claws? Once this image took shape in the eyes of the peasants, before the king of planets ascended the golden throne of the sky, the elders and youth, the white and black, the male and female, appeared at the court of the advisor of the realm, saying verse: “You too are waiting at the door with hope, so bring to fruition the hopes of those sitting at [your] door. If you do not wish your heart to see pain, release the hearts of those in pain from bondage.” After much aggression and countless violence, they took to the mosques where they closed the gates and broke the pulpits with the intention of burning them down. Then the very prudent vizier along with a large group of respected individuals prevented this obscene act and despicable deed. From there they went to the royal court where they summoned the governance-sheltering ruler. [However], when the aforementioned saw these conditions, he refrained from appearing [in court]. Verse: “How can I lift my head from shame and look at the friend (dust), when I was unable to offer a befitting service?” [by Hafiz] Eventually, the majority of the people descended like rubble and began screaming and wailing Margin: [On the right] …[missing] from one hundred when you sketch out in [divisions] of nine, One is left from ten, and one becomes nine?? The Jummal Calculation A B J D H W Z 1 2 3 4 5 6 7 Ḥ Ṭ Ī K L 8 9 10 8 6 M N S ‘A F Ṣ Q R 4 2 drop 10 8 6 4 2 Sh T Th Kh Z Ż Drop 4 8 drop 4 2 Ẓ Gh Drop 4 Lower odd [number] over the higher odd [number], lower even [number] over the higher even [number] The rule (qawl-i shārih) that says that the lower odd is taken over the higher odd means that one overcomes three ?? and again the explanatory rule that says the lower even takes over the higher even means that two overcomes four. Again, the rule that says the odd takes over the even that is less than it means five overcomes two. The rule that says the greater even takes over the lesser odd means that two overcomes one. As you calculate the value of the name [missing word] in the Abjad system, place it in divisions of nine [base of nine] meaning that Mīm is forty, Lām is thirty, Kāf is twenty so altogether it adds to ninety and this is [the value of] the name Malak. The name Riżā: Rā is two hundred, Żad is eight hundred, Alif is one, so the total [numerical value] of the name is one thousand and one. If taken into base nine, two will be left so the name Rizā, which pleases God (Razī Allāh), overcomes (ghālib) the name Malak. As such, they call this name, Malak, ‘defeated’ (maghlūb) due to this comparison. Therefore, after the … [missing word] that is left over that [name] is ‘overcome’ and the other from which less is left or nothing is left that is ‘defeated’. For example, if five is left from one name and seven from another name seven overcomes five. The odd [number] over the even [number] less than it and the greater even [number] over the lesser odd [number] The Grand Calculation A B J D H W Z Ḥ 1 2 3 4 5 6 7 8 Ṭ Ī K L M N S 9 10 20 30 40 50 60 ‘A F Ṣ Q R Sh 70 80 90 100 200 300 T Th Kh Z Ż 400 500 600 700 800 Ẓ Gh End 900 1000

  • Malik 2551 folio 36 verso

    Main: the one who does not lay invisible that pleasing method and that agreeable path. May that paradise-marked garden be ever green and grow from the watering spring of [divine] favor and the streams of benevolence. The foundations of unity are maintained (ma’mūr) and cultivated (ābādān) through the eminence and reception of an agent who intends on mediating and [may] the chains of friendship and sincerity be ?? and strengthened through [his] return. Written to an esteemed friend (dust): Oh God, bring that musk-producing deer back to Khotan; bring back to the meadows that tall-standing cypress tree. Tend to my wilting fortune with a [cool] breeze; meaning: bring back to my body that departed soul. What can [one] say from the severity of separation and what can [one] write from the intensity of departure of that soul-friend, that source of happiness, that darling jewel of the treasure chest of benevolence and sympathy, that illuminated star of the constellation of … [word omitted] and attentiveness, that mine of floral jewels of intimacy and kindness and that peal imbued sea who teaches others witticism??, that visage of the beauty of wisdom and that bookbinding (shīrāzah)of the book (sahīfah) of one-ness, the one without whose candle-like visage my eyes would have no strength. In truth, the usurping hands of separation Margin: The reason behind penning these words is that… appeared in the Islamic court … the reason and methods (chūn va hūn)…write an original affidavit (qasam nāmcha-yi aslī) The reason for penning these words…since at this time the grace-sheltering so-and-so ... claimed that so-and-so, wholly and fully and ...the aforementioned denies this meaning of no knowledge ...demanded from the claimant a clear and just witness testimony... was unable to form the female witness, the oath directed at so-and-so... took an oath according to the dictum that the word is the lord (malik) of knowledge...is the world, tomorrow is the hereafter that no knowledge of... I have not. These few words were penned by way of [writing] an oath [affidavit].

  • Malik 2551 folio 37 recto

    Main: the beloved grasping at the soul of this feeble one, says die so that you may be released. The fire of desire in the heart of this burnt rose-bush of separation has flared up in such a way that the clouds of patience can only be killed by raindrops. Verse From your absence my days are spent in lamentation, two days in separation passed as though a thousand years. The hope is that as soon as possible the bridle of departure points toward this direction and those of us who have fallen into the wilderness of separation will drink from the spring of union, which is the water of life, so that the life that has departed from [my] body can return. Written to a dear (azīzī) and sincere (ikhlas pīshah) one: by the God other than whom there are no gods, there is no greater sadness in the world than separation. How long must one drink the poison of weariness from the cupbearer of separation and until when must one combat the endless army of sorrow in the battlefield of disappointment? And finally what will happen when the announcement of victory and the success of union leaves the long line of desire [in order] to become manifest and snatch the countless soldiers of separation from the arena of existence? Verse Margin: In order to wake up at night at any desired time this … “Say, ‘I am just a human being like you. It has been revealed to me that your God is the One God. So whoever expects to encounter his Lord —let him act righteously, and not associate anyone with the worship of his Lord.’” (Qur’an 18:110)

  • Malik 2551 folio 37 verso

    Main: separation from the beloved even once defies patience; I do not know when the sapling of patience will bear fruits. [poem by Sa’di] O qibla of the desirous ones, from the excess of bewilderment I do not know what to utter and from the intensity of exertion I do not know what to write verse What I endured in the time of separation from you, is impossible for me to write in a single letter. [poem by Hafiz] Therefore, ? I will prevent the steed of the tongue to gallop (jawlān) in the hippodrome (mizmār) of expression and will relay [the discussing] of this affair to the speech [that will transpire] at the time of your ever felicitous presence. Verse He who desires to serve does not dare utter a word, as the nightingale only narrates his tales when the rose appears in the garden. [poem by Sa’di] The anticipating eyes of those ailing in the bed of separation are open like the narcissus. They expect a curing cup from the draught-house of union. May those in destitute (bīchāragān) no longer be abandoned in the sickness of separation. Written to an esteemed (gerāmī) friend (dust) I saw in a sweet dream that a moon face appeared; the image of his visage ended the night of separation. It was interpreted to mean that the one who has departed will return; I wish that he came sooner than the arbiter. Oh, refuge of the sincere ones, in accordance to the dictum verse As the promise of union

  • Malik 2551 folio 38 recto

    Main: approaches, the fire of desire intensifies” the fire of desire has so intensified in the heart of this lifelong devotee that [only] the mute rider of union with that incomparable one can extinguish it. The intention was such that the head would take steps toward achieving the honor of kissing those feet. However, due to the ailing of the ever surging separation I can not find such strength in myself, and anyone who would have the strength to carry this weak powerless one did not cross paths with me in this world. I am deprived from the felicity of attending you. Instead, I am engaging in wrapping a belt (kamand afkanī) [as per the Sūfī tradition] and chanting incantations in the corner of the house of sorrow. Verse the back of the female camel will bend like the dome of heavens if Jāmī mounts her carrying the weighted burdens of his heart. [poem by Jāmī] O the location of the qibla, do not consider this quote a poetic exaggeration. Verse The weight of separation is so heavy, that the back of the mountain breaks when straddled with it. Written to a calligrapher (khush nivīs) friend (dust) O the one whose script exposes the hidden secrets

  • Malik 2551 folio 40 verso

    Main: Written (to congratulate the grand vizierate of the acclaimed navvāb [political title]) Mīrzā Mahdī – this lonely one [occupying] the corner of humility, Muhammad Amin al-Waqārī, had the honor of being informed that in this realm [and time] the clothing-house of “God acts as he wills” [Qur’an 22:18] has cut the robe of grand vizierate to fit the qualified body of that progeny of the community of the mantle (āl-i ‘abā), and the dignity ? of highest ranking Sadrship [minister of religion, justice, and education] drew the position of vizier under his prosperous steps. [At this time when] a collective from the master of grace and perfection and a group from the community of talent and knowledge, adorn the pages of time with enumerating God’s innovations through which they announced their eternal presence until the day of judgment, it occurred to this languid mind that even though [I] do not [possess] the strength to wrestle with the strong armed one in the field of language and do not find the strength in myself to beat on the drum of equal combat with the fast riders of the arena of perfection, in accordance with the dictum “whoever resembles a community, he is one of them,” verse “When barley achieves the value of musk, it will be evaluated using the standards set for musk”. It is possible that the folio (barg) made with the highest quality silk drawn on the paper of your sincerity and the polished rays of favor from the sunbeam of the world-illuminating sun, will erase the taint of resentment Margin: This is the prayer (du’a) for a love contract (‘aqd al-mahabat) Know that this prayer is called a love-contract. From the one hundred and fourteen chapter of the noble Qur’an, any verse that invokes love is collected here. If anyone reads this prayer one time in his life with the intention of friendship (dustī) of [a certain] person, that person’s heart will become soft towards him like [warm] wax; it will burn for him. If he is a hundred leagues [away] from him, he will appear in front of him. From his love (‘ishq) and affection (muhībat) that person will go crazy (dīvānah). If he recites it on rock candy (nabāt) of other sweets with the intention of [it being for] a specific person and then feed the [sweet] to that person, he will no longer need patience with him and will be restless and uneasy due to [separation from] him. Between the ?? will not be. If he reads it once daily and fan it onto himself everyone will become friendly, tender, and kind toward him. If he recites it on rosewater and rubs it on his face … [according to the] opinion of the people he will appear adorned and well groomed. If he recites it on the wedding wax … seventy beads of rosary and recites it on every bead once and hangs the rosary at a location where the wind moves it …that person will go mad from his love and adoration. If he wants someone from far … he must burn incense and recite this prayer three times … until (??) and come to him. If he recites it on an apple and another fruit or on a perfume … that person eats it or smells it, it does the same and he will … any desire or yearning that he has with the belief ... We take refuge in God from the anger of God. In the name of God the Compassionate the Merciful … the life (jān) of so-and-so to the affection (mihr) and friendship (dustī) of so-and-so “Say, ‘O Allah, Master of all sovereignty! You give sovereignty to whomever You wish, and strip of sovereignty whomever You wish; You make mighty whomever You wish, and You abase whomever You wish; all good is in Your hand. Indeed You have power over all things.” [Qur’an 3:26] “Say, ‘If you love Allah, then follow me; Allah will love you and forgive you your sins, and Allah is all-forgiving, all-merciful.’” [Qur’an 3:31] Obey God and the messenger and they will love you …God and those who believe, the severest … God. “Yes, whoever fulfills his commitments

  • Malik 2551 folio 41 recto

    Main: and cleanse the rust from the mirror of your mind. Verse “you are no lower than a speck, so do not demean yourself, express kindness (mihr) so that you can [like a speck] whirl and reach the pleasure house of the sun.” [poem by Hafiz] Therefore, having walked on the path of the great ones with open wings of aspiration and wandered in obedience of their [way] I set a few verses in the scheme of rhyme, declined in nature (??), hung the [verses] as if in a knot around his hands which were in turn grasping [his hem], and faced with the curls of Joseph, wrapped the chord of purchase around his palm. Verse This is enough, though the [market] is dull, I remain amongst those desiring to purchase him. [poem by Jāmī] Written to congratulate [the birth] of a son named ‘Ināyat who has been [divinely] gifted to the Mīrzā Muhammad Hāshim “What good news does the spring breeze bring from that rose stem, for my turban dances upon my head from jubilation!” May the grass adorner of the seasons benefit from the fruitful tree of eternal fortune. On a night more pleasing than the day of union, aided by the felicitous horoscope and the assistance of the ?? fate, a messiah-breath crossed paths with tired masses in the corner of separation. His soul reviving breath blew new life in the afflicted bodies of those ailing in the bed of disappointment whose hearts had abandoned their sweet souls. Khidr-like Margin: and is wary of Allah —Allah indeed loves the Godwary.” [Qur’an 3:76] Praise be unto God, lord of the worlds. O, God, make the two eyes of so-and-so expectant toward so-and-so through love and friendship (mihr va dustī) of so-and-so son of so-and-so by the truth of [the verses] “Which of you will bring me her throne before they come to me in submission?’”[Qur’an 27:38] “An afreet from among the jinn said, ‘I will bring it to you before you rise from your place. Indeed, I have the power for it and am trustworthy.’” [Qur’an 27:39] “The one who had knowledge of the Book said, ‘I will bring it to you in the twinkling of an eye.’ So when he saw it set near him, he said, ‘This is by the grace of my Lord, to test me if I will give thanks or be ungrateful. And whoever gives thanks, gives thanks only for his own sake. And whoever is ungrateful [should know that] my Lord is indeed all-sufficient, all-generous.’”[Qur’an 27:40] The compassionate and merciful. O Lord, make the ears of so-and-so receptive to the words and speeches of so-and-so through affection (mihr), kindness (muhabbat), and friendship (dustī) by the truth of [the verses]: “ say, ‘We hear and obey.’ It is they who are the felicitous.” [Qur’an 24:51] “It may be that Allah will bring about between you and those with whom you are enemies affection, and Allah is all-powerful, and Allah is all-forgiving, all-merciful.” [Qur’an 60:7] “Master of the Day of Retribution. You [alone] we worship, and to You [alone] we turn for help.” [Qur’an 1:4-5] O lord, …make so-and-so speaker of my words [make him talk about me] through love (mihr) and friendship (dustī) so-and-so ... “The woman in whose house he was solicited. She closed the doors and said, ‘Come!!’ He said, ‘God forbid! Indeed, He is my Lord; He has given me a good abode. Indeed the wrongdoers are not felicitous.’” [Qur’an 12:2]) “Some of the townswomen said, ‘The chieftain’s wife has solicited her slave boy! He has captivated her love. Indeed we see her to be in manifest error.’” [Qur’an 12:30] “They said, ‘By Allah! You will go on remembering Joseph until you wreck your health or perish.’” [Qur’an 12:85] “Grant us the straight path.” [Qur’an 1:6] O lord, friendship (dustī) and … so-and-so make captivating for me through love (mihr) and friendship and … “It is by Allah’s mercy that [you are gentle to them…]”[Qur’an 3:159]

  • Malik 2551 folio 42 recto

    Main: …evergreen from the rain clouds of divine favor, the Lord of glory, may they not experience sorrow due to the autumn [brought forth] by the cursing [of an evil eye–’ayn al-kamāl], and may the gardner of this noble garden be protected from the sorrows of destiny in his heaven-based shadows. Written inquiry about a dear one O combating heavens [destiny], I call on justice from your injustice and oppression, O discord-spreading skies, I scream from your spite [poem by Mohtasham Kāshānī]. What fire was this that put to waste and destroyed the honor (āb-rū) of the life harvest of this humble abandoned one, and what wondrous bead was this that unlocked the magic (shu’bad) of fate from the heavenly jewelry box (huqqa)? What horror spreading news was this that flew off the bird of soul of those secluded in the cage of disappointment? And what tempest rising tale was this that sent running children with tears from the sea to the plains [i.e., made eyes cry tears like rain] verse: What drunkenness is this that takes over us? Who is the cupbearer and where did they procure this wine? In truth the guard (shahna) of fate has not tied the hands of the hearts of these unfortunate ones for their souls to reach the point of exploding (bih garībān jān rasad) nor has a firm stick broken the feet of the tongues of these afflicted ones to enable them to take steps upon the wilderness of screams. In short, verse: Margin: “O company of jinn and humans! If you can pass through the confines of the heavens and the earth, then do pass through. But you will not pass through except by an authority [from Allah].” [Qur’an 55:33] O Fairies and angels, hear my speech and place my love (mihr) and affection (muhabbat) in the heart and soul of so-and-so son of so-and-so. By the Truth. “[A]nd remedied his wife[’s infertility] for him. Indeed they were active in [performing] charity (khayrāt) works, and they would supplicate Us with eagerness and awe and were humble before Us.” [Qur’an 21:90] “[A]nd united their hearts. Had you spent all that is in the earth, you could not have united their hearts, but Allah united them together. Indeed He is all-mighty, all-wise.” [Qur’an 8:63] “Among the people are those who set up compeers besides Allah, loving them as if loving Allah —but the faithful have a more ardent love for Allah”. [Qur’an 2:165] “He who strengthened you with His help and with the means of the faithful,” [Qur’an 8:62] “[A]nd united their hearts.” [Qur’an 8:63] “[A]nd love to be praised for what they have not done,” [Qur’an 3:188] I took away calm, patience, and repose from so-and-so son of so-and-so with love and affection. From so-and-so son of so-and-so. By the Truth, the first of prophets, Adam (pbuh) and the last of prophets … Muhammad al-Mustafa, peace be upon him and his kin, [those who have] not incurred [Your] wrath or are astray. O Lord (rabb) send to my home so-and-so son of so-and-so by the truth of “But when the eyes are dazzled,” [Qur’an 75:7] “and the moon is eclipsed,” [Qur’an 75:8] “and the sun and the moon are brought together,” [Qur’an 75:9] make me illuminated and sweet in the heart and eyes of so-and-so son of so-and-so O, Allah, o Compassionate (rahmān), o Merciful (rahīm). O Lord (rabb) by the sanctity of your grand name that is written in/upon …, make me dear and sweet in the heart and soul of … O Living (hayy), o …, o Lord (rabb), in the same manner that you soften iron in the hands of David (pbuh)

  • Malik 2551 folio 42 verso

    Main: I have a heart shredded to pieces by sorrow, yet other than endurance what solution do I have? I hope that the absolving almighty will laud the efforts, compensate and reward the disheveled misfortune-afflicted (musībat zadagān) ones to help extinguish this soul burning flame with the waters of patience. Written in correspondence with the beloved: unequaled thanks befits the Powerful One (qādir) [i.e., God] who fosters the boxwood height of the cyprus-statured ones in the garden of freshness with pure water (tarāvat) and refinement (litāfat) raising them onto the banks of the river of grace (‘ināyat) and beauty (zībā’i). From the musk-scented ringlet and the ambergris-scented locks of the doe-eyed ones he ties a lasso around the neck of the rebellious ones with a calamitous trap and a chain upon the feet of the lion fighters (shīr afkanān). And … of the unbelievers (mushrik) Margin: soften…and so-and so upon me. O Allah …the sanctity of your grand name that is written upon the ring on the finger and body of Solomon (pbuh) so that he could become king upon all the world …make me sweet in the heart and eyes of so-and-so son of so-and-so.

  • Malik 2551 folio 44 verso

    Main: O how unfortunate are my ears [not to receive a word from you] and o how hapless are my lips [not to have a chance to converse with you]. Indeed the rose of the rosegarden of beauty and the candle of the well-mannered assembly have fulfilled the rituals of fidelity through which to hear the heart-burning story and the sorrow-filled narrative from this destitute one, this aching and helpless one will turn the dusk of his [my] existence into gold (zar khāhad sākht) through his alchemy-effecting (kīmīyā-asar) gaze (nazar). No excess of this will he be able to withstand the test of disappointment (butayih hirmān). Verse: O [beloved], without the flame of whose visage my eyes have no light, even if my life was leaving I would not be able to abandon you. Another entreaty is that Verse: do not take as partner another to share in your troubles, if being pretentious is the price of fame and beauty, one scandal suffices. The pen cannot withstand what the tongue narrates of separation and the speech of the pen itself does not have the power to write down the [sorrows] of desolation. Suffice it to say in brief these two or three words. Otherwise, Verse: From sorrow I have, o fairy-faced one, an eye and heart filled with fire. O Allah, o Allah, increase the illumination of the shadow-casting sun of your face as the disheveled shadow of the sun with locks of curly hair advances the progress of the smoldering tongues of flames of my sighs as the Euphrates-like spilling Margin: A B J D H W Z I W H 7 Ǝ H 8 H T I K L M N ~ lr ၈ ༦ H W H S ‘ F S Hhr H lb W Q R Sh T ᕙ H Kih I Th Kh Dh K II W D Z Gh N [+] La

  • Malik 2551 folio 45 recto

    Main: of the crying eyes. Verse: O Lord may it increase daily, my love and the beauty of that heart-pleaser. O life, o device, [verse] I wrote these two words (harf) in a manner no one else knows, because of your benevolence, read them in a manner only you know how. Written to One of the Beloveds (ma’shuq) - A disheveled nightingale who is deprived of [access] to the meadow, when will it have the image evoking eloquence of nightingales? Although the fear of the guardians of separation has placed a seal of silence upon the lips of the nightingale-voiced ones in the rosegarden of longing, yet the desire for imagining the sea, has given tongue to the hairs of the desert dwellers of the planes of bewilderment. They say: Every speck that I see, the tears for you are many. Every hair is a tongue complaining of your [separation]. How can I describe the severity (shiddat) of separation and express the intensity (hiddat) of the desire [for you/a union] when the water flowing from the eyes that are experiencing separation (hijrān dīda) will wash off the pages and the fire emerging from the chest that are experiencing parting (farāq kashīda) will burn the pen. They say: ?? the parrot-like pen describing the desire, [is] also the heart that is with you! One by one they discuss that [ever since I was separated] from the honor (sharaf) of your union Margin: A B T Th I yn X ۳ J H Kh D Dh هی ها g E [ R Z S – ی m Sh S D F ⤧⤑ ع T Z ‘ Gh F Q G FF 8 I Ǝ lr K L M N Ii ☋ ‘ ♆ Hi V La I B T Th H Kh D R Z S Sh S D T Z ‘ Gh F Q K L

  • Malik 2551 folio 46 verso

    Main: Woe that I do not have the endurance to withstand the heart wounding pain of separation, or possess the cure for the heart-bewildering pain of desire. Written to One of the Heart-pleasing Beloveds (ma’shuq) You do not think of me but will not leave my thoughts, I think of you well (bih khayr) my forgetful lover. It would be befitting were I to make stylo from my blood-dripping lashes, paper from my saffron field-like yellow face, and pencil from the ashes of the heart, so that I could engage in describing the details of the pain of separation and the toils of abandonment. It will [further] be permissible should I make a messenger (qāsid) from the arrows of the world-travelling tears and a pigeon from the heaven-traveling birds of my sighs and send [this message] to open the notebook of tyranny of the soldiers of separation who will cause hindrance to the champion of desire. My nights will not pass without you, o beloved [??]; for how long must I light my eyes with the flame of my lashes? O calm of my soul, o kind one! In spite of the depth of distance between us, were you to open your ears of wisdom, you will hear the sound of the beating of this restless heart and if you bring your hands close, you will recoil your fingers in warning from the heat emanating fire inside the hearth of the heart. They say: O one who is unaware of the drunkenness of beauty, fear God; observe our nights and fear the day of judgement Margin: The aforementioned seller was acknowledged by me. The Sale Habīb-ullāh son of Mir Mahmud-i Kalāqa-Sāz The Buyer Lady Fakhrī daughter of Tālib Jahnī Duration From the tenth of the month of so-and-so of 1137 AH [1724 CE] from amongst the months of the year of the whale (lūy) from twenty years, half of which is ten years. The Price of Property For the price of one Tabrīzī Tūmān It’s finished The ? One thousand Tabrīzī Dīnārs as per Amīn and Iqrān [signed] in the month of so-and-so of 1137 AH [1724 CE]

  • Malik 2551 folio 47 verso

    Main: May the heart that separated me from you not find happiness in the mirror of imagination that witnesses the beauty of the beloved. And may the oppressor who cut me off from you not be subjected to the same nights as I have experienced. O Lord, either rejoin yourself that sapling of desire?? The oppressor who cut me off from that proud cyprus ... Those without pain have no knowledge of the pain of those who lost their hearts and those on the path of injustice have no thought for the sighs of the informed ones. May whoever cast us far from the ??? of that face rise from the grave like a smoke on the day of judgement. O comfort of my soul, I do not know how to describe the lamentations of separation with the broken tongue of the speech of script, and how to open the book of the conditions of separation and pain with the closed lips of the mouth of the pen. They say: From His existence there is ample name and lineage (nām u nishān) [to show] that he exists; in fact there is no sign of weakness there because he is not [weak]. The fire of your separation has produced the foundation for our household (dudmān) and the wind of your desire has caught flame and has given me a good share [of it]. In the corner (zawīya) of the house of sorrow I await the [promised?] song with tearfilled eyes. They say: O moon-faced one [beautiful one], once separation occurs, I have come to possess excessive thoughts, diminished patience, and ruined conditions Margin: Copy of a Rent Agreement (ijāranāmcha) The heavenly-abode one so-and-so son of so-and-so agreed to rent from and enter into a legal and correct contract with elevation sheltering one so-and-sos [renters] Wool-dyeing (sabāqkhāna) the entirety and all of the proceeds and revenue of the wool-dyeing shop of the so-and-so village in the contract of such and such year until the Nawrūz of the such-and-such year for the price of such-and-such Tabrīzī with the condition that the price of rent be paid without any claims to deficiency and loss in the aforementioned duration and not be halted. [written] on the second of so-and-so month of 1155 AH [1742 CE]

  • Malik 2551 folio 48 recto

    Main: I have a body like reed, a face [wet] like the Nile, cheeks [yellow] like straw, with my finger of bewilderment on my lip, my ears waiting to hear a sound at the door and my eyes staring at the road [awaiting your arrival]. I hope that the black night of my fortune will be illuminated by the white morning and my scared and frightened heart be tamed (rām) by the opening of the belly [making aromatic the air] and the testing of the hunting skills performed by that heart-pleasing gazelle. I will not [accept] the separation until floods of blood spill from my eyes, nor will [it subside] until he settles in the embrace of my tightly squeezed heart. A Reasonable Letter in an Unreasonable Attire - His cursed (rajīm) subjects (bandigān), are the grand-stationed ones, the lowliness (dinā’at), ??, and ?? sheltering, stupidity, foolishness, and ??? outfitted, ???, wretchedness, and ignorance vigilance, ???, thickheadedness, and stupidity scrutinizing, ?? and stupidity sloganed, neglect and ominous clothed, insistent and bravenous traced, treachery and loss versed, elder amongst cattle and animals, the top amongst the braying and the strong ones??? of harmful beasts and wild animals, lowest of the animals and annoying dogs, valued at quarter of a donkey, not worthy of sitting on a throne or a seat, the one that the rare-finding eye of the heavens has not seen a donkey as unlearned and encaged?? as him Margin: Copy (surat) of a Condition Letter (shart nāmche) We rented out and entered into a legal conditional contract ?? so-and-so the renters of the Luy-yil wool-dyeing shop (sabāghkhāne) ??-like so-and-so son of so-and-so resident of the village of so-and-so all and the entirety of the proceeds and revenue of the wool-dyeing shop of the village of so-and-so in contract from the year such-and-such until the Nawruz of the year such-and-such for the amount of such-and-such Tabrīzī on the condition that the price of rent be paid without any claims to deficiency and loss in the aforementioned duration be every time received and paid out and sent. On 20 of so-and-so month of 1155 AH [1742 CE]

  • Malik 2551 folio 48 verso

    Main: and the wondrous-hearing ear of the ages has never heard a sound like his irritating voice. The one who has not but for a second, even as a result of the sighing of the afflicted and the cursing messages of the dispossessed, stopped the onslaught and attack of his perfidious nature and the ravishing of his tyrannical role and instead wonders (andīshad) and recklessly breaks the glass of honor of the masters of dignified character (sāhib sīratān-i vaqā’) and the reward (waza) of the good name (nīknāmī) of the chaste ones with the stone of a defaming accusation; the one who, in the duration of his undesirable life never veered off the path of a biting dog (‘aqūr) or a scorpion (‘aqrab), always injuring the insides of the masters of heart with a poisonous sting; the one whose un-praiseworthy (nā-mahmūd) existence is the denial of the ban on oppression (bagha) and rebellion (‘usyān) and whose undignified person is the source of deceit, artifice, and ??? He is the fame of whose justice and equity has enslaved Hajjāj and Shaddād and the words of his righteousness and justness, has inflicted Abu-Lahab with envy and bewilderment. The collection of reprehensible qualities, entailing bad actions, higher? than Saturn in the ominous skies??? Margin: In order to verify the condition of the one who is absent Write this shape and place it under the head then sleep. If you see the absent one sleeping, he is dead. If you see the absent one sitting (??), he is dead. If you see the absent one sitting he is alive and if he is standing he is on the road [to you]. The shape is: THH LA MQSLH SQTMA’ For a sick person, place the hand on the head of the sick person and recite it. God almighty will cure the sick person, by the aid of God Almighty. ?? O Lord… The great Lord of the great threshold, Who knows … From the damage of the fire [of hell]. Whoever recites these four names twelve times will become mighty [and wealthy]. O the strongest, O the wealthiest, O… O the Most Faithful. The End