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,