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
Similarly reckon up new and old (instances); and if you are weary (of doing so), go about your business.
همچنین برمیشمر تازه و کهن ** ور ملولی رو تو کار خویش کن
Our provision (from God) is wine in a golden cup, while those curs have the tutmáj broth and the trough.
رزق ما در کاس زرین شد عقار ** وآن سگان را آب تتماج و تغار
(God says), “To him on whom We have bestowed a (particular) disposition We have sent the appropriate provision accordingly.
لایق آنک بدو خو دادهایم ** در خور آن رزق بفرستادهایم
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.”
خوی آن را عاشق نان کردهایم ** خوی این را مست جانان کردهایم
Since you are pleased and happy with your disposition, then why are you fleeing from that which is appropriate to your disposition?1905
چون به خوی خود خوشی و خرمی ** پس چه از درخورد خویت میرمی
(If) feminality pleases you, get a chádar; (if) the prowess of Rustam pleases you, get a dagger.
This topic hath no end, and (meanwhile) the fakir has been sorely wounded by the blows of penury.
این سخن پایان ندارد وآن فقیر ** گشته است از زخم درویشی عقیر
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.”
قصهی آن گنجنامه کی پهلوی قبهای روی به قبله کن و تیر در کمان نه بینداز آنجا کی افتد گنجست
One night he dreamed—but where was sleep? The vision without sleep is familiar to the Súfí—
دید در خواب او شبی و خواب کو ** واقعهی بیخواب صوفیراست خو