این نوی را کهنگی ضدش بود ** آن نوی بی ضد و بی ند و عدد 1860
This (earthly) newness has oldness as its opposite, but that newness (belonging to the world of Reality) is without opposite or like or number.
آنچنان که از صقل نور مصطفی ** صد هزاران نوع ظلمت شد ضیا
’Tis (even) as by the polishing action of the Light of Mustafá (Mohammed) a hundred thousand sorts of darkness became radiant.
از جهود و مشرک و ترسا و مغ ** جملگی یک‌رنگ شد زان الپ الغ
Jew and polytheist and Christian and Magian—all were made of one colour by that Alp Ulugh (great hero).
صد هزاران سایه کوتاه و دراز ** شد یکی در نور آن خورشید راز
A hundred thousand shadows short and long became one in the light of that Sun of mystery.
نه درازی ماند نه کوته نه پهن ** گونه گونه سایه در خورشید رهن
Neither a long (shadow) remained nor a short nor a wide: shadows of every kind were given in pawn to (absorbed in) the Sun.
لیک یک‌رنگی که اندر محشرست ** بر بد و بر نیک کشف و ظاهرست 1865
But the unicolority that is (everywhere) at the Resurrection is (then) revealed and (made) manifest to the evil and the good (alike);
که معانی آن جهان صورت شود ** نقشهامان در خور خصلت شود
For in that world ideas are endued with form, and our (visible) shapes become congruous with our (moral and spiritual) qualities.
گردد آنگه فکر نقش نامه‌ها ** این بطانه روی کار جامه‌ها
The (secret) thoughts will then become (materialised in) the form of the books (recording good and evil actions): this lining will become the working surface of the garments.
این زمان سرها مثال گاو پیس ** دوک نطق اندر ملل صد رنگ ریس
During this (present) time (men's) inward beliefs are (as variegated) as a piebald cow, and in the (different) religious sects the spindle of speech is spinning (threads of) a hundred colours.
نوبت صدرنگیست و صددلی ** عالم یک رنگ کی گردد جلی
’Tis the turn (reign) of many-colouredness and many-mindedness: how should the one-coloured world become unveiled?
نوبت زنگست رومی شد نهان ** این شبست و آفتاب اندر رهان 1870
’Tis the turn (reign) of the Ethiopian; the Greek is hidden (from view): this is night, and the sun is in pawn.
نوبت گرگست و یوسف زیر چاه ** نوبت قبطست و فرعونست شاه
’Tis the turn (reign) of the wolf, and Joseph is at the bottom of the well; ’tis the turn (reign) of the Egyptians, and Pharaoh is king.
تا ز رزق بی‌دریغ خیره‌خند ** این سگان را حصه باشد روز چند
(Such is the Divine purpose), in order that for a few days these curs may have their allotted portion of the unstinted and deluding (worldly) provision.
در درون بیشه شیران منتظر ** تا شود امر تعالوا منتشر
(But) within the jungle (of this world) are lions (righteous and holy men), waiting for the command “Come!” to be spread abroad.
پس برون آیند آن شیران ز مرج ** بی‌حجابی حق نماید دخل و خرج
Then those lions will come forth from the (worldly) pasture, and God will show (unto them) their income and expenditure without any veil (disguise).
جوهر انسان بگیرد بر و بحر ** پیسه گاوان بسملان آن روز نحر 1875
The (spiritual) essence of Man will encompass land and sea, (while) the piebald cattle will be killed as victims on the Day of Slaughter.
روز نحر رستخیز سهمناک ** مومنان 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 was 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?
(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.