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6
1876-1900

  • The terrible Day of Slaughter at the Resurrection is a festival for the true believers and (the hour of) destruction for the cattle.
  • روز نحر رستخیز سهمناک  ** مومنان را عید و گاوان را هلاک 

  • On that Day of Slaughter all the water-birds (will be) sailing along like ships on the surface of the Sea.
  • جمله‌ی مرغان آب آن روز نحر  ** هم‌چو کشتیها روان بر روی بحر 

  • (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 یهلک من هلک عن بینه  ** تا که ینجو من نجا واستیقنه 

  • And that the falcons may go to the Sultan and that the crows may go to the graveyard;
  • تا که بازان جانب سلطان روند  ** تا که زاغان سوی گورستان روند 

  • For in this world the dessert of the crows was bones and pieces of dung like bread. 1880
  • که استخوان و اجزاء سرگین هم‌چو نان  ** نقل زاغان آمدست اندر جهان 

  • How remote is the sugar of wisdom from the crow! How remote is the dung-beetle from the orchard!
  • قند حکمت از کجا زاغ از کجا  ** کرم سرگین از کجا باغ از کجا 

  • 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.
  • نیست لایق غزو نفس و مرد غر  ** نیست لایق عود و مشک و کون خر 

  • Since women are not at all adapted for fighting, how should they be adapted for that (fight) which is the greater holy war?
  • چون غزا ندهد زنان را هیچ دست  ** کی دهد آنک جهاد اکبرست 

  • A Rustam may (sometimes) have been concealed in a woman's body, as (was the case with) a Mary; (but) only seldom.
  • جز بنادر در تن زن رستمی  ** گشته باشد خفیه هم‌چون مریمی 

  • Similarly, women are (sometimes) concealed in men's bodies, and they (such men) are (virtually) female because of (their) faintness of heart. 1885
  • آنچنان که در تن مردان زنان  ** خفیه‌اند و ماده از ضعف جنان 

  • In that world, if any one has not found in his manhood the capacity (for spiritual combat), his feminality takes (visible) shape.
  • آن جهان صورت شود آن مادگی  ** هر که در مردی ندید آمادگی 

  • 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.
  • روز عدل و عدل داد در خورست  ** کفش آن پا کلاه آن سرست 

  • (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.
  • تا به مطلب در رسد هر طالبی  ** تا به غرب خود رود هر غاربی 

  • No object of search is withheld from the seeker: the sun is paired with heat and the cloud with water.
  • نیست هر مطلوب از طالب دریغ  ** جفت تابش شمس و جفت آب میغ 

  • The present world is the Creator's penitentiary: since you have chosen (to incur) punishment, suffer punishment! 1890
  • هست دنیا قهرخانه‌ی کردگار  ** قهر بین چون قهر کردی اختیار 

  • Contemplate the bones and hair of the punished ones (whom) the sword of (Divine) punishment overthrew on sea and land.
  • استخوان و موی مقهوران نگر  ** تیغ قهر افکنده اندر بحر و بر 

  • Consider the bird's feathers and feet (lying) around the trap and silently expounding (the nature of) God's punishment.
  • پر و پای مرغ بین بر گرد دام  ** شرح قهر حق کننده بی‌کلام 

  • 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.
  • مرد او بر جای خرپشته نشاند  ** وآنک کهنه گشت هم پشته نماند 

  • The justice of God hath mated every one (with one of his own kind)—elephant with elephant and gnat with gnat.
  • هر کسی را جفت کرده عدل حق  ** پیل را با پیل و بق را جنس بق 

  • The familiar associates of Ahmad (Mohammed) were the Four Friends, (while) the familiars of Bú Jahl were ‘Utba and Dhu ’l-Khimár. 1895
  • مونس احمد به مجلس چار یار  ** مونس بوجهل عتبه و ذوالخمار 

  • 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).
  • کعبه‌ی جبریل و جانها سدره‌ای  ** قبله‌ی عبدالبطون شد سفره‌ای 

  • The qibla of the gnostic is the light of union (with God); the qibla of the philosopher's intellect is phantasy.
  • قبله‌ی عارف بود نور وصال  ** قبله‌ی عقل مفلسف شد خیال 

  • The qibla of the ascetic is the Gracious God; the qibla of the flatterer is a purse of gold.
  • قبله‌ی زاهد بود یزدان بر  ** قبله‌ی مطمع بود همیان زر 

  • The qibla of the spiritual is patience and long-suffering; the qibla of form worshippers is the image of stone.
  • قبله‌ی معنی‌وران صبر و درنگ  ** قبله‌ی صورت‌پرستان نقش سنگ 

  • 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. 1900
  • قبله‌ی باطن‌نشینان ذوالمنن  ** قبله‌ی ظاهرپرستان روی زن