با حدث که بترینست این کند ** کش نبات و نرگس و نسرین کند
To ordure, which is the worst (of things), He does this (favour), that He makes it herbage and narcissus and eglantine.
تا به نسرین مناسک در وفا ** حق چه بخشد در جزا و در عطا 2700
(Judge, then), what God bestows in (the way of) recompense and bounty on the eglantines (good works) of devotion (performed) faithfully.
چون خبیثان را چنین خلعت دهد ** طیبین را تا چه بخشد در رصد
Since He confers such a robe of honour on the wicked, (consider) what He bestows on the righteous in the place where He waits (for them).
آن دهد حقشان که لا عین رات ** که نگنجد در زبان و در لغت
God gives them that which no eye hath beheld, that which is not comprehensible in any tongue or language.
ما کییم این را بیا ای یار من ** روز من روشن کن از خلق حسن
Who are we to (aspire to) this? Come, my friend, make my day bright with (thy) goodly disposition.
منگر اندر زشتی و مکروهیم ** که ز پر زهری چو مار کوهیم
Do not regard my ugliness and hatefulness, though I am as venomous as a mountain-snake.
ای که من زشت و خصالم جمله زشت ** چون شوم گل چون مرا او خار کشت 2705
Oh, I am ugly and all my qualities are ugly: since He planted me as a thorn, how should I become a rose?
نوبهار حسن گل ده خار را ** زینت طاووس ده این مار را
Bestow on the thorn the springtide of the rose's beauty: bestow on this snake the loveliness of the peacock!
در کمال زشتیم من منتهی ** لطف تو در فضل و در فن منتهی
I have reached the limit in perfection of ugliness: thy grace has reached the limit in excellence and accomplishment.
حاجت این منتهی زان منتهی ** تو بر آر ای حسرت سرو سهی
Do thou grant the boon sought by this consummate one from that consummate one, O thou who art the envy of the tall cypress.
چون بمیرم فضل تو خواهد گریست ** از کرم گرچه ز حاجت او بریست
When I die, thy bounty, though it is exempt from need, will weep for kindness' sake.
بر سر گورم بسی خواهد نشست ** خواهد از چشم لطیفش اشک جست 2710
It will sit beside my grave a long while: tears will gush from its gracious eye.
نوحه خواهد کرد بر محرومیم ** چشم خواهد بست از مظلومیم
It will mourn for my deprivation (of beauty), it will shut its eyes to my abjectness.
اندکی زان لطفها اکنون بکن ** حلقه‌ای در گوش من کن زان سخن
Bestow a little of those favours now, put a few of those (kind) words as a ring into my ear!
آنک خواهی گفت تو با خاک من ** برفشان بر مدرک غمناک من
That which thou wilt say (hereafter) to my dust—strew it (now) upon my sorrowful perception!”
لابه کردن موش مر چغز را کی بهانه میندیش و در نسیه مینداز انجاح این حاجت مرا کی فی التاخیر آفات و الصوفی ابن الوقت و ابن دست از دامن پدر باز ندارد و اب مشفق صوفی کی وقتست او را بنگرش به فردا محتاج نگرداند چندانش مستغرق دارد در گلزار سریع الحسابی خویش نه چون عوام منتظر مستقبل نباشد نهری باشد نه دهری کی لا صباح عند الله و لا مساء ماضی و مستقبل و ازل و ابد آنجا نباشد آدم سابق و دجال مسبوق نباشد کی این رسوم در خطه‌ی عقل جز وی است و روح حیوانی در عالم لا مکان و لا زمان این رسوم نباشد پس او ابن وقتیست کی لا یفهم منه الا نفی تفرقة الا زمنة چنانک از الله واحد فهم شود نفی دوی نی حقیقت واحدی
How the mouse humbly entreated the frog, saying, “Do not think of pretexts and do not defer the fulfilment of this request of mine, for ‘there are dangers in delay,’ and ‘the Súfí is the son of the moment.’” A son (child) does not withdraw his hand from the skirt of his father, and the Súfí's kind father, who is the “moment,” does not let him be reduced to the necessity of looking to the morrow (but) keeps him all the while absorbed, unlike the common folk, in (contemplation of) the garden of his (the father's) swift (immediate) reckoning. He (the Súfí) does not wait for the future. He is of the (timeless) River, not of Time, for “with God is neither morn nor eve”: there the past and the future and time without beginning and time without end do not exist: Adam is not prior nor is Dajjál (Antichrist) posterior. (All) these terms belong to the domain of the particular (discursive) reason and the animal soul: they are not (applicable) in the non-spatial and non-temporal world. Therefore he is the son of that “moment” by which is to be understood only a denial of the division of times (into several categories), just as (the statement) “God is One” is to be understood as a denial of duality, not as (expressing) the real nature of unity.
صوفیی را گفت خواجه‌ی سیم‌پاش ** ای قدمهای ترا جانم فراش
A certain Khwája, accustomed to scatter (pieces of) silver, said to a Súfí, “O you for whose feet my soul is a carpet,
یک درم خواهی تو امروز ای شهم ** یا که فردا چاشتگاهی سه درم 2715
Would you like one dirhem to-day, my king, or three dirhems at breakfast-time to-morrow?”
گفت دی نیم درم راضی‌ترم ** زانک امروز این و فردا صد درم
He replied, “I am more pleased with (the possession of) half a dirhem yesterday than with (the promise of) this (one dirhem) to-day and a hundred dirhems to-morrow.”
سیلی نقد از عطاء نسیه به ** نک قفا پیشت کشیدم نقد ده
(The mouse said), “A slap (given) in cash (immediately) is better than a donation (paid) on credit (hereafter): lo, I put the nape of my neck before thee: give (me) the cash!
خاصه آن سیلی که از دست توست ** که قفا و سیلیش مست توست
Especially as the slap is from thy hand, for both the nape and the slap inflicted on it are intoxicated (enraptured) with thee.
هین بیا ای جان جان و صد جهان ** خوش غنیمت دار نقد این زمان
Hark, come, O soul of my soul and (O thou who art the soul) of a hundred worlds, gladly take the opportunity of (seizing) the cash of this (present) moment.
در مدزد آن روی مه از شب روان ** سرمکش زین جوی ای آب روان 2720
Do not stealthily remove thy moon-like face from the night-travellers, do not withdraw thyself from this river-bed, O flowing water,
تا لب جو خندد از آب معین ** لب لب جو سر برآرد یاسمین
(But flow) in order that the river-bank may laugh (may be made to blossom) by the running water, and that jasmines may rear their heads on each brim of the river.”
چون ببینی بر لب جو سبزه مست ** پس بدان از دور که آنجا آب هست
When you see that verdure is fresh on the river-brim, then (you may) know (even) from afar that water is there.
گفت سیماهم وجوه کردگار ** که بود غماز باران سبزه‌زار
The Maker hath said, “Their mark is (on) their faces,” for the verdant orchard tells a tale of rain.
گر ببارد شب نبیند هیچ کس ** که بود در خواب هر نفس و نفس
If it rains during the night, no one sees (the rain), for (then) every soul and breath is asleep;
تازگی هر گلستان جمیل ** هست بر باران پنهانی دلیل 2725
(But) the freshness of every beauteous rose-garden is (clear) evidence of the rain (that was) hidden (from view).
ای اخی من خاکیم تو آبیی ** لیک شاه رحمت و وهابیی
(The mouse said), “O comrade, I am of the earth, thou art of the water; but thou art the king of mercy and munificence.
آن‌چنان کن از عطا و از قسم ** که گه و بی‌گه به خدمت می‌رسم
By way of (conferring) bounty and dispensing (favour) so act that I may attain to (the privilege of) serving thee early and late.
بر لب جو من به جان می‌خوانمت ** می‌نبینم از اجابت مرحمت
I am always calling thee on the river-bank with (all) my soul, (but) I never experience the mercy of response.
آمدن در آب بر من بسته شد ** زانک ترکیبم ز خاکی رسته شد
Entrance into the water is barred against me because my (bodily) frame has grown from a piece of earth.
یا رسولی یا نشانی کن مدد ** تا ترا از بانگ من آگه کند 2730
Use the aid either of a messenger or a token to make thee aware of my (piteous) cry.”
بحث کردند اندرین کار آن دو یار ** آخر آن بحث آن آمد قرار
The two friends debated on this (matter): at the close of the debate it was settled
که به دست آرند یک رشته‌ی دراز ** تا ز جذب رشته گردد کشف راز
That they should procure a long string, in order that by pulling the string the secret should be revealed.
یک سری بر پای این بنده‌ی دوتو ** بست باید دیگرش بر پای تو
(The mouse said), “One end must be tied to the foot of this slave (who is bent) double, and the other (end) to thy foot,
تا به هم آییم زین فن ما دو تن ** اندر آمیزیم چون جان با بدن
That by this device we two persons may come together and mingle as the soul with the body.”
هست تن چون ریسمان بر پای جان ** می‌کشاند بر زمینش ز آسمان 2735
The body is like a string (tied) on the foot of the soul, drawing it (down) from Heaven to earth.
چغز جان در آب خواب بیهشی ** رسته از موش تن آید در خوشی
When the frog-like soul escapes from the mouse-like body into the water, (which is) the sleep of unconsciousness, it enters into a happy state;
موش تن زان ریسمان بازش کشد ** چند تلخی زین کشش جان می‌چشد
(But) the mouse-like body pulls it back with that string: how much bitterness does the soul taste from this pulling!
Were it not for the pulling of the scatter-brained mouse, the frog would have enjoyed himself in the water.
باقیش چون روز برخیزی ز خواب ** بشنوی از نوربخش آفتاب
You will hear the rest of it from the light-giving (illumination) of the Sun when you rise from slumber on the Day (of Resurrection).
یک سر رشته گره بر پای من ** زان سر دیگر تو پا بر عقده زن 2740
(The mouse said), “Knot one end of the string on my foot and the other end on thine,
تا توانم من درین خشکی کشید ** مر ترا نک شد سر رشته پدید
That I may be able to pull thee to this dry land: lo, the end of the string (the object of my plan) is (now) clear (to thee).”
تلخ آمد بر دل چغز این حدیث ** که مرا در عقده آرد این خبیث
This news (proposal) was disagreeable to the heart of the frog, (who thought to himself), “This wicked fellow will bring me into a tangle.”
هر کراهت در دل مرد بهی ** چون در آید از فنی نبود تهی
Whenever a feeling of repugnance comes into the heart of a good man, ’tis not devoid of some significance.
وصف حق دان آن فراست را نه وهم ** نور دل از لوح کل کردست فهم
Deem that (intuitive) sagacity to be a Divine attribute, not a (vain) suspicion: the light of the heart has apprehended (by intuitive perception) from the Universal Tablet.
امتناع پیل از سیران ببیت ** با جد آن پیلبان و بانگ هیت 2745
(For example) the refusal of the Elephant to march against the House (of Allah) notwithstanding the driver's efforts and cries of “Come on!”
جانب کعبه نرفتی پای پیل ** با همه لت نه کثیر و نه قلیل
In spite of all blows the Elephant's feet would not move, either much or little, towards the Ka‘ba.
گفتیی خود خشک شد پاهای او ** یا بمرد آن جان صول‌افزای او
You would have said that its legs were paralysed or that its impetuous spirit was dead.
چونک کردندی سرش سوی یمن ** پیل نر صد اسپه گشتی گام‌زن
(But) whenever they turned its head towards Yemen, the fierce Elephant would begin to stride (forward) with the speed of a hundred horses.