Items · Discover the Persian Anthology

Malik 2551 folio 56 recto

Main: it is a transitive verb and the object is a person. In the noble Qur’an, marriage (nikāh) in various locations is written as transitive with the object being a person, for example in the verse: “I wish to marry one of these two daughters of mine to you” (Qur’an 28:27) meaning that I will marry to you, one of these two girls. Here the attached pronoun “to you” (-ak) is the direct object and “one of these two daughters” is the indirect object. Betrothal (tazwij) is also in many places made transitive with a person as the object. Like when God says “I paired her with you” (33:37) meaning that I married that woman to you. In other places it is made transitive with an object “We will pair them to [women with] beautiful eyes” (55:54) meaning that I married them to the beauties who have beautiful eyes. And this ?? After looking and searching in many narratives I noticed that the transitive verb is often paired with ‘from’ (man) taking extreme precaution necessitates that all of these conditions be carried out. Also in the verses aforementioned, the name of the man precedes the name of the woman but is conversely known (??). So if both could be observed it is best and most cautious. Also the fluid? view of the narratives and saying is that if the girl (dukhtar) has reached the age of reason and is chaste [a virgin], only her agreement is needed and also only the agreement of the women (zan) is needed, even if she has a father and a grandfather Margin: Sarlik [folded?] Prayer – Write for ??: “Indeed, those who believe and do good will have the Gardens of Paradise as an accommodation, where they will be forever, never desiring anywhere else.” (Qur’an 18:107-108) End Marriage Verse (khutba) – 1 Praise be to Allah who made lawful marriage and forbade adultery and illicit intercourse. May Allah send blessings to Muhammad and his good, pure, and innocent descendents, by His mercy, the most Merciful, the most Benevolent. After this, begin reciting the contract Chapter – Write for ??: I ask of you by your name, Oh Lord I have vowed to you… my inside [the child inside me?] that is dedicated [to you], so accept it from me for you are… and Oh Lord, there is no God but you. End “Then We caused the earth to swallow him up, along with his home. There was no one to help him against Allah, nor could he even help himself.” (Qur’an 28:81) Chapter – And write over it for?: It has been tested. The heart fluctuates and moves. “Or have they mastered some plan? Then We are surely planning. Or did they think [it]”? (Qur’an 43:79-80) and there is no power and no strength except by Allah and … The marriage (munākiha) took place between the two parties, the offer and the acceptance. And I am from the side that made the offer… ? first of the Sayyids. 2 It is narrated by the prophet, blessing of allah be onto him, he prohibited putting hands on someone, hanging one’s head, looking into the sky, placing one’s hand between the knees, closing one’s eyes, placing hands on the neck, and yawning; the prophet spoke the truth. The marrying party (nākih), so-and-so son of so-and-so The attorney, so-and-so son of so-and-so The married one, so-and-so daughter of so-and-so Her attorney, so-and-so son of so-and-so With the dowry ?? Toman Date 2 month of such-and-such 1103 AH [1691-1692 CE] [torn] Permissible… Place of seal

Malik 2551 folio 55 recto

Main: She is divorced once (marratan). Reversal (raj’ī) divorce – The wife of my client so-and-so is divorced, my client Zaynab is divorced, she is divorced, she is divorced once. She divorced once. Temporary [marriage] contract – Know that in the temporary [marriage] contract the duration and the amount is stipulated. So the attorney of the woman should say: I temporarily marry the person of my client, so-and-so daughter of so-and-so, to my [other] client, so-and-so son of so-and-so, from now until the dawning of the sun for the price of four ewes (?). The attorney of the man says I accept it for my client. ??? – From amongst the narratives and sayings of the masters one is that a permanent marriage, not temporary (mut’a), is written as marriage (nikāh) or betrothal (tazwij). Both can be used and our previous masters, may Allah be pleased with them, objected to both terms. Extreme caution is prescribed. The majority of the learned, in whose service we were fortunate to have been, observed that both verbs are made transitive by using the preposition ‘from’ (man). In the dictionary Margin: [counterclockwise from top] The steadfast and noble, exalted dignitary Allahverdi Khan son of the deceased Isa Khan Safavi Attorney in ??? Claimant to extend the lasting of his eternal fortune, the author of these words, Muhmmad Zaman Amount Five thousand Tabrizi dinars … The chaste (bākira) Parizad Khanum, Daughter of Husayn Tabrizi Attorney ??? Claimant so-and-so Date 24 month of such-and-such 1102 Duration 12 years Reversal Divorce I married my client… He divorced so-and-so daughter of so and-so so-and-so son of so and-so so-and-so divorced and Divorced, divorced her one time. Musabiya? Know that the temporary [marriage] contract has no divorce but it has ‘idda [duration of pause for woman before she can marry again] and its ‘idda is one [period] bleeding. If there is no bleeding, then forty five days from ??? one year. If the man commits to [reciting] the contract himself and the woman also serves as her own attorney, this is what he will say: I marry the person on my client, etc. Know that in a temporary [marriage] contract the condition is the designated length and the acknowledged amount. If the woman had made someone her attorney and the man made another his attorney, first the woman’s attorney says I temporarily marry (muta’tu) the person of my client Zaynab to your client Muhammad from now until the dawning of the sun for [the price of] four ewes [translation in persian underneath: Meaning, I married temporarily the person of my client who is Zaynab to the person of your client who is Muhammad from now until the dawning of the sun…] and the man’s attorney says: I accept it for my client. Fin And if the man tends to? the marriage contract and the woman … to him… [says:] I married the person on my client Zaynad from now until the dawning of the sun for [the sum of] four dinars [under each line translated in Persian: I temporarily married the person on my client who is Zaynab from now until the dawning of the sun for [the sum of] four dinars]. The man says: I accept it for myself [under the line in Persian: I accept it for myself]. End

Malik 2551 folio 54 verso

Main: My client, so-and-so daughter of so-and-so, is divorced. She is divorced-one divorce (talaqat). She is divorced, once (marratan). And if the divorce is only in exchange for the dowry, then the maintenance and clothing cost and duration does not need to be stated. I hereby pronounce my client's divorce: so-and-so daughter of so-and so, from my client so-and-so son of so-and-so, must divorce her as I have pronounced. My client so-and-so daughter of so-and-so is hereby divorced. She is divorced, she is divorced, she is divorced, once, she is divorced once (marratan). And if the man gives the woman the dowry, for example if her dowry is ten Tumāns and he gives her ten Tumāns in cash and with witnesses, then he says: I hereby pronounce the aforementioned woman, my client so-and-so, the daughter of so-and-so, to be divorced from my client, on the condition that he divorce her. She is hereby divorced from my client, so-and-so, the daughter of so-and-so. She is divorced. She is divorced. She is hereby divorced (talaqat). Margin: From so-and-so son of so-and-so as named in the contract

Malik 2551 folio 54 recto

Main: [In the Water of] Naysan Must be Drunk – The opening Chapter 7, the Throne Verse (Ayat al-Kursi) 7, “And Say He is Allah, the one and Indivisible” 7, “And Say I seek refuge in the Lord of the dawn” 7, “Glory be the name of your Lord, the Most High” 7, “Say, I seek refuge in the Lord of mankind” 7, “Say O you the disbeliever” 7, “There is no God but Allah, Greeting be to Muhammad and his kin, Glory be to Allah, Praise is for Allah, there is no God but Allah, Allah is the greatest” 7. If he drinks it morning and evening (sabā va masā) for seven consecutive days, it will bring healing. How to recite the Fatiha (first chapter of the Quran) – in the morning 21, at noon 21, in the afternoon 24, in the evening 25, at night 10. Altogether must be recited one hundred times as has been tested (mujarrab) and is beneficial for all things. Discharge (khul’-i) divorce – It must be recited until they are convinced it is correct I have provided her with the dowry (mahr), maintenance (nafaqa) and clothing (kiswa) for a specified period. She is so-and-so, daughter of so-and-so and my client is so-and-so, son of so-and-so. If he divorces her, she shall remain subject to the provisions I have provided for her. Margin: Divorcee divorcee So-and-so son of So-and-so daughter … So-and-so Discharge divorce In exchange for the dowry as stated in the marriage contract… The First Chapter of the Quran (Fatiha) Write on the reverse side of the divorce contract of the divorcee: on the date of 20 of Jamadi al-Akhar from the months of the Year of the Snake, which is 1137, in the presence of a number of trustworthy Muslims, the discharge (khul’) divorce formula was affixed in the name of the aforementioned woman, in exchange for the dowry as mentioned in the marriage contract. Place of the Seal First, advise the man and woman three times that they should not divorce for it is not a good deed. Perhaps this way they will reconcile if by chance they are not in agreement with divorce. It [the divorce contract] should be recited in a large gathering. If they are in a village, more than thirty people should be assembled. Say “I seek forgiveness from God (astaghfir allah)” three times with the group. After that the man and woman should both, with sincere hearts, begin to recite. If his thoughts go elsewhere the divorce is void because of it. Discharge (khul’i) divorce is where the unhappiness is on behalf of the wife and she gets a divorce in return for her dowry. There is no maintenance (nafaqa). And a reversal (raj’i) divorce is where the unhappiness is on behalf of the man and he will pay the dowry and become divorced. There is maintenance. If the unhappiness is mutual it is called matching (mubarat) divorce. Its contract is recited like a revocable one and likewise has maintenance.

Malik 2551 folio 50 recto

Main: He is free from a need (mustaghin) for an inner essence (bātin) and an outward appearance (zāhir). There is no injustice in his judgment and no bias in his path. There is no oppression in his decree (taqdīr), and his dominion (hukūma) is unavoidable. There is no refuge from his might, nor any escape from His judgement. His mercy precedes (sabaqat) his wrath. No one escapes Him when He seeks them. He removes (azāha) obstacles from the command and ensures harmony (sawaya) between the weak and the noble enabling (makkana) the fulfillment of the mandated duty and has made the path easy (sahhala) to avoid transgression. No obligation (tā’a) is fulfilled without his expansive power and energy (tāqa). Glorified be He, how exalted is his bounty (nayl) and how great his benevolence (ihsān). Glorified be He, how evident is his generosity (karam) and how lofty is his status (sha’n). He sent the prophets to demonstrate His justice and appointed the guardians (awsīyā) Margin: Description (shart) of the Great Love Charm (dilband-i azim) It has come down to us that this prayer is a great heartbinder. If you wish to make someone love you such that they cannot find comfort without you for one hour or even one second, such that day and night are the same for him [for] the bright day is dark and narrow for him and… be tight/closed/fastened on his seven limbs, [recite] this forty … there is no doubt. And if you write the knot of love with musk and saffron and rosewater or written on a clean … [fine quality?] paper and placed [to preserve] in wax and keep with himself to… so that all the qualities of this prayer are preserved. And if … keeps it, there is fear of death and if … writes it and with … keeps it, be … in love from … it will have a great effect on love. It is tested. Allah is all knowing! Jahan Banu, daughter of Kazim for the love filled prayer of this Shaykh?

Malik 2551 folio 49 verso

Main: to His essence (zāt) and the angels and masters of knowledge from amongst his subjects (‘ibād) bear witness to this, for there is no god but He, the possessor of blessings (na’am), benevolence (ihsān), generosity (karam), and gratitude, the all-powerful eternal, ever-knowing, ever-living, the One, the Awakened (sahad), the Existent, the Witness, the All-Hearing, the All-Seeing, the All-Aware, the One who achieved (mudrik) steadfast (samad), He is worthy of these attributes. What is He in the glory of his attributes? He was all powerful even before the existence of His power and might, and He was All-Knowing even before the creation of knowledge and cause. He has always been sovereign, though there was neither kingdom nor wealth and He has always been glorified in all circumstances. And, His existence (wūjūd) preceded all else in eternity, and His perpetuity endures beyond all distance without transition or cessation. He is steadfast in the beginning and the end Margin: Mahlu? Number / work?

Malik 2551 folio 49 recto

Main: corruption, stupidity, cruelty, baseness, ignorance, idiocy, superstition, and sourness, Khwaja Karr’a-al-Din Saylaqā, eternally has established dominance (mutamakkin) over the throne of shaky (tazalzul) affairs (hāl) that has shattered (tawazzu’) the mind (bāl). May the farm of his desires be ever verdant (sarsabz) from the electric fire of the steam of sighs of regret (hasrat), may the rosegarden of his prosperity (iqbāl) be in bloom from the poisonous winds of the meadow of disappointment (hirmān). May ill anger (khashm-i bad) not reach the development of the weeping willow of the garden (hadīqa) of his fortune (dawlat). This is the ‘Adliyya Prayer In the name of God the Compassionate the Merciful God is the witness that verily there is no God but him and the angels and the masters of knowledge (ūlū-l-’ilm) are based on just distribution. There is no God but the Almighty, the Wise. Those who are with Allah are Muslims and I am the weak, sinful, transgressing, unworthy, needy, poor subject. I bear witness to my benefactor, to my sustainer (rāziq), my creator, my honorer (mukrim), as he bears witness Margin: Fire letters Air lets. Water lets Earth let. A B J D 1 2 3 4 H W Z H 5 6 7 8 T Y K L 9 10 20 30 M N S ‘ 40 50 60 70 F S Q R 80 90 100 200 Sh T Th Kh 300 400 500 600 Dh D Z Gh 700 800 900 1000 The End

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

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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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).