The Qur'anic "very unjust and very ignorant": whether ignorance caused injustice or injustice ignorance, and man unchanged though busy with the sciences.
Passing beyond fear and hope, drinking death while alive, and the question of how unveiling and taste are to be told apart: a kalâm teacher's doubt about two Sufi claims.
The debate on unveiling and taste goes on: the charge of belittling the world, reports that need talk to be understood, and reason resting on the word.
A reproach after thirty years of teaching: light and darkness sharing the outer world equally, the blameworthy prevailing within, and students who cannot understand speech.
The stranger who marries away from home and has his food watered down, quarrels of praise and blame, and marriage as a slate written and wiped: a joke titled Mudhike.
Advice to live in the villages, the plenty of "madams" in the city, and a bawdy play on words about the young sent to Europe to study: a comic piece titled Another.
The counsel not to hurt a child at play, elders reminded of their own days of play, and play counted a general law, "kânûn-ı umûmî", for children.
The counsel to obtain one's share of this world, the verse "do not forget your share", and livelihood as the knottiest question against a Sufi indifference.
Keeping time with the gathering, keeping to man's way, holding a place in the hereafter, and acting before the journey: a play on Turkish idiom built on the refrain "tut".
The counsel to tell the child beforehand of good and evil, and a teacher's image of the child as a manuscript copy whose correction must not be delayed.
A meaning of provision not even the learned fully grasp, and providing as creating grain, soil, water, sun, air and the strength of men: on the name Provider.
A conditional on how man treats his kind, and man finding no peace between vermin here and the torment of the Resurrection there; a quatrain whose first couplet stays unclear.
Faith as the Prophet's livâü'l-hamd, the shade of delight it spreads over those beneath, and the candidacy of its volunteers for the sovereignty of the Resurrection.
A kıta naming the Shaykh al-Islam Zenbilli Ali Efendi: a proposal to kiss his grave soil, the correction that follows, and a last line that gives the glory to the law.
Duties fading day by day, reason grown a companion of madness, sensual lust as the furthest aim, and the delight of Paradise taken for a fable: a gloomy critique of the age.
A bouquet adorned outside and in turmoil within, and a transparent balloon, blown and made, that goes out without a gleam: unbelief likened to a soap-bubble balloon.
Young people weary of the old surroundings, innovators who incline to the West, and others who settle in an order: the first quatrain of the series on youth and innovation.
Renewal as an ancient law, the young in whom its rule is plainest, and a youth that takes light from its surroundings and brings new feelings to birth.
Hope like the blood in the body, strong in youth and like jaundice in age, and the strength of the blood as a shield against every calamity: the last of the youth series.
A poet who cannot be happy with his own comfort, wishes to see those around him in well-being, and counts Euphrates water torment beside a thirsty man's sigh.
Sky and earth meeting like two tresses, night named Leylâ, winking stars, the moon holding up a lamp, and onlookers slipping away one by one: a playful night kıta.
The greedy who want a spring of plenty and the envious who build a dam, and two questions defining the animal as a greedy body and man as a giving spirit.
Green rippling in the breeze, a green skirt longing for that loveliness, and laughing fairies whose skirts leave traces as they pass: the wind's traces on the meadow.
His little son Sâfî reciting the Qur'an at home, the melodies in his thin, mournful voice, and a listening that gives life to his father's soul.
A grave with as many visitors as the Mevlid, an author no one passes without a Fâtiha, and birds as reciters: a quatrain outside the metre on the Mevlid and its author.
An eye made bright by the beloved's reflected face, a heart turned rose garden, and lashes in rows around the child seated in the pupil: a Persian quatrain on the eye.
An envious company of poets, the fair-minded poet who, like poetry, finds no buyers, and the counsel to probe the thought behind smooth words: on poets, outside the metre.
A nature that mirrors God's lights, bright enough to show a mote like the sun: a praise with the refrain "your nature", whose addressee is not named.
A new version of an earlier Persian quatrain: a heart turned rose garden, a kiss set on the eye, and a pupil, the "merdümek", trembling at the heat of the lip.
The decision not to be in an anthology of poets while alive, faces he would not see at the Resurrection, and a play on meş'ar, ma'şer and mahşer.
A heart eager enough for love, an end to passion for the black forelock, the past washed clean with a soft tear, and the judgement of a good ending: repentance.
Ear and sound, eye and light, nose and scent, a God who makes blessing precious through blessing, and appetite created before food: harmony in creation.
A song lyric for a lovely-eyed girl who weeps because she is not loved: a consolation listing, with the refrain "let weep", those who ought to weep instead.
A political kıta with the refrain "beware": a warning not to trust other nations or to surrender weapons even under a sworn promise, voiced in the polemical language of its time.
A chest like an old bellows, a patient who wants white milk instead of black tar, and a cure from the nomad milkman of the upper fortress: a kıta improvised for a cough.
Reasonable words that cannot shake his steadfastness, "by God, I am a believer", and certain knowledge from "God said, the Prophet said": faith against the naturalists.
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