New Rubaei Posted: Quatrain 120 from Rubaiyat of Rumi

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Quatrain 120 from Rubaiyat of Rumi

Description: English Translation of the Quatrain

Those bitter words that are so heart-breaking,
In fairness, what are they worthy of that mouth?

Their sweet-lipped one has never spoken bitterly,
This blandness is from the sourness of my own fortune.

Analysis of the Quatrains

The Bitter Words: The poet is lamenting the harsh words spoken by their beloved, finding them incongruous with the beloved's sweetness and beauty.
The Beloved's Innocence: The poet suggests that the beloved is inherently kind and would never speak harshly, implying that the bitterness must be a result of their own misfortune or misunderstanding.
The Poet's Self-Blame: The final line suggests that the poet is taking responsibility for the situation, blaming their own bad luck for the beloved's harsh words.

New Rubaei Posted: Quatrain 119 from Rubaiyat of Rumi

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Quatrain 119 from Rubaiyat of Rumi

Description: English Translation of the Quatrain

That beloved, whose life is before the line of battle,
Knows that you are an ocean and the world is like foam.

Without a drum or flute, your lover dances,
What can they do tonight when drums and flutes are everywhere?

Analysis of the Quatrains

The Beloved as a Warrior: The beloved is depicted as a brave warrior, ready to face any challenge. The phrase "before the line of battle" suggests a sense of courage and determination.
The Ocean and the Foam: The poet uses the metaphor of an ocean and foam to emphasize the vastness and permanence of divine love compared to the fleeting nature of the world.
Spontaneous Ecstasy: The image of the lover dancing without instruments suggests a spontaneous and overwhelming joy that comes from deep within.

New Rubaei Posted: Quatrain 118 from Rubaiyat of Rumi

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Quatrain 118 from Rubaiyat of Rumi

Description: English Translation of the Quatrain

That idol, the beauty and adornment of our gathering,
Is not in our gathering; we do not know where it is.

A tall cypress with an upright stature,
From whose stature, a resurrection has arisen within us.

Analysis of the Quatrains

The Absent Beauty: The poet is describing a beloved who is absent from a gathering, and their absence is causing a sense of longing and yearning.
The Cypress Metaphor: The beloved is compared to a cypress tree, symbolizing beauty, grace, and height.
Spiritual Awakening: The final line suggests that the beloved's absence has triggered a spiritual awakening or a profound emotional experience within the poet.

New Rubaei Posted: Quatrain 117 from Rubaiyat of Rumi

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Quatrain 117 from Rubaiyat of Rumi

Description: English Translation of the Quatrain

That simple fire that consumed and diminished you,
That simple fire is better than two hundred beautiful portraits.

That fire of desire, pure and simple,
Consider how many beautiful beings have arisen from that fire.

Analysis of the Quatrains

The Consuming Fire: The "simple fire" is likely a metaphor for a deep, passionate love that can be both consuming and transformative.
Beauty from Ashes: The final line suggests that this intense love can give rise to great beauty, both spiritual and physical.
The Simplicity of Passion: The poet contrasts the simplicity of this passionate love with the complexity of outward beauty, suggesting that the former is more profound.

New Rubaei Posted: Quatrain 116 from Rubaiyat of Rumi

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Quatrain 116 from Rubaiyat of Rumi

Description: English Translation of the Quatrain

It came to me as if it were gold in my hand,
When it saw that it was not gold, it left loyalty behind.

From the ring in its ear, I conclude,
Where there is gold, there must be ears to wear it.

Analysis of the Quatrains

The Deceit of Gold: The "it" in the quatrain likely refers to a person or a situation. The poet is suggesting that this entity was initially attracted to something perceived as valuable (gold), but when the value diminished, so did its commitment or loyalty.
The Lesson from the Earring: The image of the earring suggests that the person or situation was only interested in superficial value, represented by the gold. The ears, in this metaphor, represent the capacity to appreciate superficial value.

New Hekayat Posted: Hekayat 60 from Chapter 8 of Golestan of Saadi

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Hekayat 60 from Chapter 8 of Golestan of Saadi

A sin is disgraceful from anyone, but worse from scholars; for knowledge is the weapon in the battle against Satan, and when the bearer of this weapon is taken captive, it brings greater shame. An ignorant commoner with a troubled life Is better than a learned person who lacks piety.…

New Hekayat Posted: Hekayat 59 from Chapter 8 of Golestan of Saadi

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Hekayat 59 from Chapter 8 of Golestan of Saadi

A learned person should not overlook the foolishness of the ignorant with patience, for it harms both sides: the scholar's dignity diminishes, and the ignorant's folly becomes entrenched. If you speak kindly and pleasantly with a lowly person, Their arrogance and obstinacy increase.

New Hekayat Posted: Hekayat 58 from Chapter 8 of Golestan of Saadi

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Hekayat 58 from Chapter 8 of Golestan of Saadi

Little by little becomes a lot, and drop by drop becomes a flood. This means those who do not have power should keep their small stones until the opportunity arises to take revenge on the oppressor. A drop upon a drop, if they come together, becomes a stream, And a…

New Hekayat Posted: Hekayat 57 from Chapter 8 of Golestan of Saadi

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Hekayat 57 from Chapter 8 of Golestan of Saadi

A noble person who eats and gives is better than a worshipper who fasts and hoards. Whoever forsakes desires for the sake of people's approval has fallen from lawful desire into unlawful desire. A worshipper who sits in seclusion not for God's sake, Poor soul, what can he see in…

New Hekayat Posted: Hekayat 56 from Chapter 8 of Golestan of Saadi

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Hekayat 56 from Chapter 8 of Golestan of Saadi

Reason is so ensnared by desire as a helpless man is by a cunning woman. Counsel without power is trickery and deception, and power without counsel is ignorance and madness. Discernment, planning, and wisdom are needed, and then a kingdom, For the rule and reign of the ignorant is God's…

New Tale Posted: Asadollah and His Cousin

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Asadollah and His Cousin

Author’s Note:

This is a story from the collection The Tales of Mashdi Golin Khanum. The narrative is conversational, and the simplicity of the narrator, along with their mastery of the colloquial dialect, is evident throughout the text.

New Hekayat Posted: Hekayat 55 from Chapter 8 of Golestan of Saadi

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Hekayat 55 from Chapter 8 of Golestan of Saadi

A friendship that takes a lifetime to build should not be ruined in a moment. A stone takes many years to become a piece of ruby, Beware not to break it with one breath of a stone.

New Hekayat Posted: Hekayat 54 from Chapter 8 of Golestan of Saadi

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Hekayat 54 from Chapter 8 of Golestan of Saadi

Musk is recognized by its scent, not by what the perfumer claims. The wise are like a perfumer's box, silent yet full of art, while the ignorant are like a warrior's drum, loud and empty. In the midst of the ignorant, the learned, As the truthful have said, are like…

New Hekayat Posted: Hekayat 53 from Chapter 8 of Golestan of Saadi

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Hekayat 53 from Chapter 8 of Golestan of Saadi

A jewel, even if it falls into the mud, remains precious, and dust, even if it reaches the sky, is still worthless. Talent without proper training is wasted, and training an untalented person is futile. Ash has a noble origin since it comes from fire, which has a celestial essence,…

New Hekayat Posted: Hekayat 52 from Chapter 8 of Golestan of Saadi

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Hekayat 52 from Chapter 8 of Golestan of Saadi

Do not be surprised if a wise man's speech is silenced among the rude, for the sound of a lute cannot compete with the din of a drum, and the fragrance of amber is overshadowed by the stench of garlic. The loud voice of the ignorant raised its head, Shaming…

New Hekayat Posted: Hekayat 51 from Chapter 8 of Golestan of Saadi

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Hekayat 51 from Chapter 8 of Golestan of Saadi

A wise man who engages with the ignorant should not expect honor, and if a fool triumphs over a wise man in argument, it is not surprising, for a stone can break a jewel. It is no wonder if his breath is stilled, Like a nightingale in the same cage…

New Ghazal Posted: My affairs, like the beloved’s curls, are tangled and awry, Ghazal 75 by Saadi

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My affairs, like the beloved’s curls, are tangled and awry, Ghazal 75 by Saadi

Description: This ghazal by Saadi beautifully expresses the poet's entanglement in the complexities of love and sorrow. He likens his struggles to the beloved's intricate curls and laments the rarity of happiness in the world. The poet's heart is portrayed as both the victim and the judge of love's trials, reflecting on how deeply his longing and sorrow are intertwined. Through vivid metaphors of night, tears, and unfulfilled yearning, Saadi paints a picture of love’s relentless grip on the lover’s soul. It is a poignant meditation on the union of love, grief, and the yearning for connection.

New Ghazal Posted: Wine from the hands of the beloved flows like Salsabil, Ghazal 74 by Saadi

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Wine from the hands of the beloved flows like Salsabil, Ghazal 74 by Saadi

Description: This ghazal by Saadi captures the intoxicating power of love and the beloved’s beauty, blending it with spiritual undertones. Using rich metaphors and imagery, Saadi describes the beloved as a source of divine sweetness and allure, drawing the lover into an endless journey of longing and devotion. The poem explores the humility of the lover, the irreplaceable nature of the beloved, and the depth of love as a sacred experience that surpasses superficial discourse. Through this, Saadi emphasizes that love, whether divine or earthly, is both an all-consuming passion and a pathway to transcendence.

New Ghazal Posted: Turning one’s eyes away from the beauty of beloveds is a challenge so vast, Ghazal 73 by Saadi

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Turning one’s eyes away from the beauty of beloveds is a challenge so vast, Ghazal 73 by Saadi

Description: This ghazal by Saadi delves into the profound emotional and spiritual journey of love. It expresses the struggle of turning away from the beloved’s beauty, which captivates the heart despite its potential hardships. Saadi contrasts superficial appearances with deeper meanings, emphasizing the transformative and enduring nature of true love. Through vivid metaphors, he portrays love as both a burden and a blessing—a force that transcends rationality, defies separation, and anchors itself deeply in the soul. This ghazal highlights themes of devotion, vulnerability, and the inescapable pull of the beloved.

New Ghazal Posted: The foot of the cypress in the garden is stuck in the mud, Ghazal 72 by Saadi

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The foot of the cypress in the garden is stuck in the mud, Ghazal 72 by Saadi

Description: This ghazal by Saadi Shirazi explores the overwhelming power of love, depicting it as an all-consuming force that transcends logic, societal norms, and material attachments. Saadi paints a vivid picture of the lover's state—drowning in passion, defying reason, and willing to sacrifice everything for a glimpse of the beloved. The poem also reflects on the paradoxical nature of love: while the world may see lovers as mad, in truth, they possess a higher wisdom. With themes of longing, sacrifice, and the eternal pull of the beloved, this ghazal captures the essence of divine and earthly love.

New Ghazal Posted: A heart that is both in love and patient—could it be stone? Ghazal 71 by Saadi

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A heart that is both in love and patient—could it be stone? Ghazal 71 by Saadi

Description: This ghazal by Saadi Shirazi delves into the intense emotions of love and longing, juxtaposed with the impossibility of true patience in such a state. The poet reflects on the futility of repentance and societal norms when consumed by love. With vivid imagery and metaphors, Saadi describes his unwavering devotion and the suffocating pain of separation. The final verse highlights love as an inherent quality, akin to one’s nature, that cannot be removed or suppressed. This poem beautifully captures the turmoil and transcendence of a lover’s soul.

New Rubaei Posted: Quatrain 115 from Rubaiyat of Rumi

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Quatrain 115 from Rubaiyat of Rumi

Description: English Translation of the Quatrain

At ease is the one who is not concerned with more or less,
Not bound by wealth or poverty.

Free from worldly worries and the people of the world,
With no seed of self-estrangement sown within oneself.

Analysis of the Quatrains

Contentment and Freedom: The first two lines emphasize the state of contentment, free from the worries of material possessions or lack thereof.
Worldly Detachment: The third line speaks of detachment from worldly concerns and the people of the world.
Inner Harmony: The final line suggests a state of inner peace and harmony, where there is no self-estrangement or inner conflict.

New Rubaei Posted: Quatrain 114 from Rubaiyat of Rumi

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Quatrain 114 from Rubaiyat of Rumi

Description: English Translation of the Quatrain

Truly, my beloved, you had few excuses before,
Until sleep came and took you away from me.

Sleep soundly, for I shall cry out until dawn,
Complaining about your sleepy narcissus eyes.

Analysis of the Quatrains

The Beloved's Absence: The poet is addressing their beloved, lamenting their absence.
Sleep as an Excuse: The beloved's sleep is seen as a new excuse for their absence, adding to the poet's sorrow.
The Vigil: The poet intends to stay awake and mourn the beloved's absence, comparing the beloved's eyes to narcissus flowers (a symbol of beauty and vanity) that are now asleep.

New Rubaei Posted: Quatrain 113 from Rubaiyat of Rumi

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Quatrain 113 from Rubaiyat of Rumi

Description: English Translation of the Quatrain

The water of life is not found in water and mud,
In the heart's love, no crack in the love is found.

From whom and for what reason should one feel ashamed? No shame is found.
Take this path, for the path to the heart is not found.

Analysis of the Quatrains

The Water of Life: This is a common motif in Rumi's poetry, symbolizing spiritual knowledge, divine love, or immortality. It's suggesting that true spiritual fulfillment cannot be found in material things or superficial connections.
The Heart's Love: The "heart's love" refers to divine love or the love for the divine. The poet is saying that this love is perfect and without flaws.
Shame and the Heart: The poet questions the need for shame, suggesting that true spiritual seekers have no reason to feel ashamed.
The Path to the Heart: The final line suggests that the path to the heart, or to true spiritual understanding, is not easily found or understood.