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6
1876-1925

  • روز نحر رستخیز سهمناک  ** ممنان را عید و گاوان را هلاک 
  • The terrible Day of Slaughter at the Resurrection is a festival for the true believers and (the hour of) destruction for the cattle.
  • جمله‌ی مرغان آب آن روز نحر  ** هم‌چو کشتیها روان بر روی بحر 
  • On that Day of Slaughter all the water-birds (will be) sailing along like ships on the surface of the Sea.
  • تا که یهلک من هلک عن بینه  ** تا که ینجو من نجا واستیقنه 
  • (This Day is ordained) to the end that they who perish may perish by a clear proof, and that they who are saved and have sure knowledge thereof may be saved (by a clear proof),
  • تا که بازان جانب سلطان روند  ** تا که زاغان سوی گورستان روند 
  • And that the falcons may go to the Sultan and that the crows may go to the graveyard;
  • که استخوان و اجزاء سرگین هم‌چو نان  ** نقل زاغان آمدست اندر جهان  1880
  • For in this world the dessert of the crows is bones and pieces of dung like bread.
  • قند حکمت از کجا زاغ از کجا  ** کرم سرگین از کجا باغ از کجا 
  • How remote is the sugar of wisdom from the crow! How remote is the dung-beetle from the orchard!
  • نیست لایق غزو نفس و مرد غر  ** نیست لایق عود و مشک و کون خر 
  • It is not suitable for an effeminate man to go to fight against the carnal soul: aloes-wood and musk are not suitable for the arse of an ass.
  • چون غزا ندهد زنان را هیچ دست  ** کی دهد آنک جهاد اکبرست 
  • Since women are not at all adapted for fighting, how should they be adapted for that (fight) which is the greater holy war?
  • جز بنادر در تن زن رستمی  ** گشته باشد خفیه هم‌چون مریمی 
  • A Rustam may (sometimes) have been concealed in a woman's body, as (was the case with) a Mary; (but) only seldom.
  • آنچنان که در تن مردان زنان  ** خفیه‌اند و ماده از ضعف جنان  1885
  • Similarly, women are (sometimes) concealed in men's bodies, and they (such men) are (virtually) female because of (their) faintness of heart.
  • آن جهان صورت شود آن مادگی  ** هر که در مردی ندید آمادگی 
  • In that world, if any one has not found in his manhood the capacity (for spiritual combat), his feminality takes (visible) shape.
  • روز عدل و عدل داد در خورست  ** کفش آن پا کلاه آن سرست 
  • The Day (of Judgement) is justice, and justice consists in giving (to every one) what is proper: the shoe belongs to the foot, and the cap belongs to the head.
  • تا به مطلب در رسد هر طالبی  ** تا به غرب خود رود هر غاربی 
  • (This is) in order that every seeker may attain to the object of his search, and that everything destined to set may go to its point of setting.
  • نیست هر مطلوب از طالب دریغ  ** جفت تابش شمس و جفت آب میغ 
  • No object of search is withheld from the seeker: the sun is paired with heat and the cloud with water.
  • هست دنیا قهرخانه‌ی کردگار  ** قهر بین چون قهر کردی اختیار  1890
  • The present world is the Creator's penitentiary: since you have chosen (to incur) punishment, suffer punishment!
  • استخوان و موی مقهوران نگر  ** تیغ قهر افکنده اندر بحر و بر 
  • Contemplate the bones and hair of the punished ones (whom) the sword of (Divine) punishment overthrew on sea and land.
  • پر و پای مرغ بین بر گرد دام  ** شرح قهر حق کننده بی‌کلام 
  • Consider the bird's feathers and feet (lying) around the trap and silently expounding (the nature of) God's punishment.
  • مرد او بر جای خرپشته نشاند  ** وآنک کهنه گشت هم پشته نماند 
  • He (the worldling) dies and leaves a (sepulchral) vault to occupy his place; and (in the case of) one who has lain for ages (in the earth), even the vault has disappeared.
  • هر کسی را جفت کرده عدل حق  ** پیل را با پیل و بق را جنس بق 
  • The justice of God hath mated every one (with one of his own kind)—elephant with elephant and gnat with gnat.
  • مونس احمد به مجلس چار یار  ** مونس بوجهل عتبه و ذوالخمار  1895
  • The familiar associates of Ahmad (Mohammed) were the Four Friends, (while) the familiars of Bú Jahl were ‘Utba and Dhu ’l-Khimár.
  • کعبه‌ی جبریل و جانها سدره‌ای  ** قبله‌ی عبدالبطون شد سفره‌ای 
  • The Ka‘ba of Gabriel and the (celestial) spirits is a Lotus-tree; the qibla of the belly-slave is a table-cloth (covered with dishes of food).
  • قبله‌ی عارف بود نور وصال  ** قبله‌ی عقل مفلسف شد خیال 
  • The qibla of the gnostic is the light of union (with God); the qibla of the philosopher's intellect is phantasy.
  • قبله‌ی زاهد بود یزدان بر  ** قبله‌ی مطمع بود همیان زر 
  • The qibla of the ascetic is the Gracious God; the qibla of the flatterer is a purse of gold.
  • قبله‌ی معنی‌وران صبر و درنگ  ** قبله‌ی صورت‌پرستان نقش سنگ 
  • The qibla of the spiritual is patience and long-suffering; the qibla of form worshippers is the image of stone.
  • قبله‌ی باطن‌نشینان ذوالمنن  ** قبله‌ی ظاهرپرستان روی زن  1900
  • The qibla of those who dwell on the inward is the Bounteous One; the qibla of those who worship the outward is a woman's face.
  • هم‌چنین برمی‌شمر تازه و کهن  ** ور ملولی رو تو کار خویش کن 
  • Similarly reckon up new and old (instances); and if you are weary (of doing so), go about your business.
  • رزق ما در کاس زرین شد عقار  ** وآن سگان را آب تتماج و تغار 
  • Our provision (from God) is wine in a golden cup, while those curs have the tutmáj broth and the trough.
  • لایق آنک بدو خو داده‌ایم  ** در خور آن رزق بفرستاده‌ایم 
  • (God says), “To him on whom We have bestowed a (particular) disposition We have sent the appropriate provision accordingly.
  • خوی آن را عاشق نان کرده‌ایم  ** خوی این را مست جانان کرده‌ایم 
  • We have made it that one's disposition to be passionately fond of bread, We have made it this one's disposition to be intoxicated with the Beloved.”
  • چون به خوی خود خوشی و خرمی  ** پس چه از درخورد خویت می‌رمی  1905
  • Since you are pleased and happy with your disposition, then why are you fleeing from that which is appropriate to your disposition?
  • مادگی خوش آمدت چادر بگیر  ** رستمی خوش آمدت خنجر بگیر 
  • (If) feminality pleases you, get a chádar; (if) the prowess of Rustam pleases you, get a dagger.
  • این سخن پایان ندارد وآن فقیر  ** گشته است از زخم درویشی عقیر 
  • This topic hath no end, and (meanwhile) the fakir has been sorely wounded by the blows of penury.
  • قصه‌ی آن گنج‌نامه کی پهلوی قبه‌ای روی به قبله کن و تیر در کمان نه بینداز آنجا کی افتد گنجست 
  • Story of the treasure-scroll (in which it was written), “Beside a certain domed building turn your face towards the qibla (Mecca) and put an arrow to the bow and shoot: the treasure is (buried) at the spot where it falls.”
  • دید در خواب او شبی و خواب کو  ** واقعه‌ی بی‌خواب صوفی‌راست خو 
  • One night he dreamed—but where was sleep? The vision without sleep is familiar to the Súfí—
  • هاتفی گفتش کای دیده تعب  ** رقعه‌ای در مشق وراقان طلب 
  • (That) a heavenly voice said to him, “O you who have seen trouble, search among the (loose) leaves of handwriting sold (as models) by stationers for a certain scroll.
  • خفیه زان وراق کت همسایه است  ** سوی کاغذپاره‌هاش آور تو دست  1910
  • Unobserved by the stationer who is your neighbour, bring your hand into touch with his papers.
  • رقعه‌ای شکلش چنین رنگش چنین  ** بس بخوان آن را به خلوت ای حزین 
  • It is a scroll of such a shape and such a colour: then (as soon as possible) read it in privacy, O sorrowful one.
  • چون بدزدی آن ز وراق ای پسر  ** پس برون رو ز انبهی و شور و شر 
  • When you steal it from the stationer, my lad, then go out of the crowd and the noise and turmoil,
  • تو بخوان آن را به خود در خلوتی  ** هین مجو در خواندن آن شرکتی 
  • And read it by yourself in some lonely place: beware, do not seek any partnership in reading it.
  • ور شود آن فاش هم غمگین مشو  ** که نیابد غیر تو زان نیم جو 
  • But even if it (the secret) be divulged, do not be anxious, for none but you will get (so much as) half a barley-corn thereof.
  • ور کشد آن دیر هان زنهار تو  ** ورد خود کن دم به دم لاتقنطوا  1915
  • And if it (the affair) be long drawn out, beware and take heed! Make (the text) do not ye despair your litany at every moment.”
  • این بگفت و دست خود آن مژده‌ور  ** بر دل او زد که رو زحمت ببر 
  • The (heavenly) announcer of the good news said this and put his hand on his (the fakir's) heart, saying, “Go, endure the toil.”
  • چون به خویش آمد ز غیبت آن جوان  ** می‌نگنجید از فرح اندر جهان 
  • When the youth came back to himself after the absence, on account of his joy he could not be contained in the world.
  • زهره‌ی او بر دریدی از قلق  ** گر نبودی رفق و حفظ و لطف حق 
  • Had it not been for the tender care and protection and favour of God, his gallbladder would have burst from agitation.
  • یک فرح آن کز پس شصد حجاب  ** گوش او بشنید از حضرت جواب 
  • One (cause of) joy was this, that after (having passed through) six hundred veils his ear had heard the answer (to his prayer) from the (Divine) Presence.
  • از حجب چون حس سمعش در گذشت  ** شد سرافراز و ز گردون بر گذشت  1920
  • When his auditory sense had pierced through the veils, he raised his head aloft and passed beyond the skies,
  • که بود کان حس چشمش ز اعتبار  ** زان حجاب غیب هم یابد گذار 
  • (Thinking) that maybe, by taking the lesson to heart, his sense of sight would also find a passage through the veil of the Unseen,
  • چون گذاره شد حواسش از حجاب  ** پس پیاپی گرددش دید و خطاب 
  • And that when (both) his senses had passed through the veil, his vision and allocution (from God) would then be continuous.
  • جانب دکان وراق آمد او  ** دست می‌برد او به مشقش سو به سو 
  • (So) he came to the stationer's shop and (for some time) was laying his hand here and there on his (the stationer's) models for writing.
  • پیش چشمش آمد آن مکتوب زود  ** با علاماتی که هاتف گفته بود 
  • Suddenly that piece of script, with the distinctive marks which the heavenly voice had mentioned, caught his eye.
  • در بغل زد گفت خواجه خیر باد  ** این زمان وا می‌رسم ای اوستاد  1925
  • He slipped it under his arm and said, “Good-bye, Khwája: I will come back presently, O master.”