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6
1898-1922

  • 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.
  • مادگی خوش آمدت چادر بگیر  ** رستمی خوش آمدت خنجر بگیر 

  • 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 

  • (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.
  • هاتفی گفتش کای دیده تعب  ** رقعه‌ای در مشق وراقان طلب 

  • Unobserved by the stationer who is your neighbour, bring your hand into touch with his papers. 1910
  • خفیه زان وراق کت همسایه است  ** سوی کاغذپاره‌هاش آور تو دست 

  • It is a scroll of such a shape and such a colour: then (as soon as possible) read it in privacy, O sorrowful one.
  • رقعه‌ای شکلش چنین رنگش چنین  ** بس بخوان آن را به خلوت ای حزین 

  • When you steal it from the stationer, my lad, then go out of the crowd and the noise and turmoil,
  • چون بدزدی آن ز وراق ای پسر  ** پس برون رو ز انبهی و شور و شر 

  • And read it by yourself in some lonely place: beware, do not seek any partnership in reading it.
  • تو بخوان آن را به خود در خلوتی  ** هین مجو در خواندن آن شرکتی 

  • 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 شود آن فاش هم غمگین مشو  ** که نیابد غیر تو زان نیم جو 

  • 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.” 1915
  • ور کشد آن دیر هان زنهار تو  ** ورد خود کن دم به دم لاتقنطوا 

  • The (heavenly) announcer of the good news said this and put his hand on his (the fakir's) heart, saying, “Go, endure the toil.”
  • این بگفت و دست خود آن مژده‌ور  ** بر دل او زد که رو زحمت ببر 

  • When the youth came back to himself after the absence, on account of his joy he could not be contained in the world.
  • چون به خویش آمد ز غیبت آن جوان  ** می‌نگنجید از فرح اندر جهان 

  • Had it not been for the tender care and protection and favour of God, his gallbladder would have burst from agitation.
  • زهره‌ی او بر دریدی از قلق  ** گر نبودی رفق و حفظ و لطف حق 

  • 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.
  • یک فرح آن کز پس شصد حجاب  ** گوش او بشنید از حضرت جواب 

  • When his auditory sense had pierced through the veils, he raised his head aloft and passed beyond the skies, 1920
  • از حجب چون حس سمعش در گذشت  ** شد سرافراز و ز گردون بر گذشت 

  • (Thinking) that maybe, by taking the lesson to heart, his sense of sight would also find a passage through the veil of the Unseen,
  • که بود کان حس چشمش ز اعتبار  ** زان حجاب غیب هم یابد گذار 

  • And that when (both) his senses had passed through the veil, his vision and allocution (from God) would then be continuous.
  • چون گذاره شد حواسش از حجاب  ** پس پیاپی گرددش دید و خطاب