این چنین مخذول واپس مانده‌ای ** خانه کنده دون و گردون‌رانده‌ای
(Yet) a God-forsaken abandoned one like this, a low scoundrel and outcast from Heaven,
این چنین مدبر همی خواهد که زود ** بی تجارت پر کند دامن ز سود
A backslider of this sort, desires, without trading, at once to fill his skirt (pocket) with gain!
این چنین گیجی بیامد در میان ** که بر آیم بر فلک بی نردبان
Such a crazy fellow has come forward, saying, ‘I will climb up to the sky without a ladder.’”
این همی‌گفتش بتسخر رو بگیر ** که رسیدت روزی و آمد بشیر1480
This one would say to him derisively, “Go and receive (it), for your daily portion has arrived and the messenger has come with the good news”;
و آن همی خندید ما را هم بده ** زانچ یابی هدیه‌ای سالار ده
And that one would laugh, (saying), “Give us too (a share) of what you get as a gift, O headman of the village.”
او ازین تشنیع مردم وین فسوس ** کم نمی‌کرد از دعا و چاپلوس
(But) he was not diminishing his prayers and wheedling entreaties because of this abuse and ridicule from the people,
تا که شد در شهر معروف و شهیر ** کو ز انبان تهی جوید پنیر
So that he became well-known and celebrated in the town as one who seeks (to obtain) cheese from an empty wallet.
شد مثل در خام‌طبعی آن گدا ** او ازین خواهش نمی‌آمد جدا
That beggar became a proverb for foolishness, (but) he would not desist from this petitioning.
دویدن گاو در خانه‌ی آن دعا کننده بالحاح قال النبی صلی الله علیه وسلم ان الله یحب الملحین فی الدعا زیرا عین خواست از حق تعالی و الحاح خواهنده را به است از آنچ می‌خواهد آن را ازو
How a cow ran into the house of him that was praying importunately. The Prophet, may God bless him and grant him peace, has said, “God loves them that are importunate in prayer,” because the actual asking (of anything) from God most High and the importunity (itself) is better for the petitioner than the thing which he is asking of Him.
تا که روزی ناگهان در چاشتگاه ** این دعا می‌کرد با زاری و آه1485
Until suddenly one day, (when) he was uttering this prayer with moaning and sighs at morningtide,
ناگهان در خانه‌اش گاوی دوید ** شاخ زد بشکست دربند و کلید
Suddenly a cow ran into his house; she butted with her horns and broke the bolt and key.
گاو گستاخ اندر آن خانه بجست ** مرد در جست و قوایمهاش بست
The bold cow jumped into the house; the man sprang forward and bound her legs.
پس گلوی گاو ببرید آن زمان ** بی توقف بی تامل بی امان
Then he at once cut the throat of the cow without pause, without consideration, and without mercy.
چون سرش ببرید شد سوی قصاب ** تا اهابش بر کند در دم شتاب
After he had cut off her head, he went to the butcher, in order that he might quickly rip off her hide forthwith.
عذر گفتن نظم کننده و مدد خواستن
The Poet's excusing himself and asking help.
ای تقاضاگر درون همچون جنین ** چون تقاضا می‌کنی اتمام این1490
O Thou that makest demands within (me), like the embryo— since Thou art making a demand, make easy
سهل گردان ره نما توفیق ده ** یا تقاضا را بهل بر ما منه
The fulfilment of this (task), show the way, give aidance, or (else) relinquish the demand and do not lay (the burden) upon me!
چون ز مفلس زر تقاضا می‌کنی ** زر ببخشش در سر ای شاه غنی
Since Thou art demanding gold from an insolvent, give him gold in secret, O rich King!
بی تو نظم و قافیه شام و سحر ** زهره کی دارد که آید در نظر
Without Thee, how should poesy and rhyme dare to come into sight at eve or morn?
نظم و تجنیس و قوافی ای علیم ** بنده‌ی امر توند از ترس و بیم
Poesy and homonymy and rhymes, O Knowing One, are the slaves of Thy Command from fear and dread,
چون مسبح کرده‌ای هر چیز را ** ذات بی تمییز و با تمییز را1495
Inasmuch as Thou hast made everything a glorifier (of Thee) —the undiscerning entity and the discerning (alike).
هر یکی تسبیح بر نوعی دگر ** گوید و از حال آن این بی‌خبر
Each glorifies (Thee) in a different fashion, and that one is unaware of the state of this one.
آدمی منکر ز تسبیح جماد ** و آن جماد اندر عبادت اوستاد
Man disbelieves in the glorification uttered by inanimate things, but those inanimate things are masters in (performing) worship.
بلک هفتاد و دو ملت هر یکی ** بی‌خبر از یکدگر واندر شکی
Nay, the two-and-seventy sects, every one, are unaware of (the real state of) each other and in a (great) doubt.
چون دو ناطق را ز حال همدگر ** نیست آگه چون بود دیوار و در
Since two speakers have no knowledge of each other's state, how will (it) be (with) wall and door?
چون من از تسبیح ناطق غافلم ** چون بداند سبحه‌ی صامت دلم1500
Since I am heedless of the glorification uttered by one who speaks, how should my heart know the glorification performed by that which is mute?
هست سنی را یکی تسبیح خاص ** هست جبری را ضد آن در مناص
The Sunní is unaware of the Jabrí's (mode of) glorification; the Jabrí is unaffected by the Sunní's (mode of) glorification.