(Indicating) that the prayer (uttered by him) is (inseparably) linked with acceptance, (and that) the greatest of men and Jinn are not his peers.
کان دعا شد با اجابت مقترن ** کفو او نبود کبار انس و جن
(When) those who are sweet or sour (engage) in contention with him, in God's sight their argument is null,
در مری‌اش آنک حلو و حامض است ** حجت ایشان بر حق داحض است
For (God says), “As We have exalted him by (grace of) Ourselves, We have done away with (every) plea and argument (against him).”2625
که چو ما او را به خود افراشتیم ** عذر و حجت از میان بر داشتیم
Since the Hand of God has made the Qibla manifest, henceforth deem searching to be disallowed.
قبله را چون کرد دست حق عیان ** پس تحری بعد ازین مردود دان
Hark, avert your face and head from searching, now that the Destination and Dwelling-place has come into view.
هین بگردان از تحری رو و سر ** که پدید آمد معاد و مستقر
If you forget this Qibla for one moment, you will become in thrall to every worthless qibla (object of desire).
یک زمان زین قبله گر ذاهل شوی ** سخره‌ی هر قبله‌ی باطل شوی
When you show ingratitude to him that gives you discernment, the thought that recognises the Qibla will dart away from you.
چون شوی تمییزده را ناسپاس ** بجهد از تو خطرت قبله‌شناس
If you desire benefit and (spiritual) wheat from this Barn, do not part, even for half an hour, from those who sympathise,2630
گر ازین انبار خواهی بر و بر ** نیم‌ساعت هم ز همدردان مبر
For at the moment when you part from this helper you will be afflicted with an evil comrade
که در آن دم که ببری زین معین ** مبتلی گردی تو با بس القرین
Story of the attachment between the mouse and the frog: how they tied their legs together with a long string, and how a raven carried off the mouse, and how the frog was suspended (in the air) and lamented and repented of having attached himself to an animal of a different species instead of sorting with one of his own kind.
حکایت تعلق موش با چغز و بستن پای هر دو به رشته‌ای دراز و بر کشیدن زاغ موش را و معلق شدن چغز و نالیدن و پشیمانی او از تعلق با غیر جنس و با جنس خود ناساختن
As it happened, a mouse and a faithful frog had become friends on the bank of a river.
از قضا موشی و چغزی با وفا ** بر لب جو گشته بودند آشنا
Both of them were bound to (keep) a (daily) tryst: every morning they would come into a nook,
هر دو تن مربوط میقاتی شدند ** هر صباحی گوشه‌ای می‌آمدند
(Where) they played heart-and-soul with one another and emptied their breasts of evil (suspicious) thoughts.
نرد دل با هم‌دگر می‌باختند ** از وساوس سینه می‌پرداختند
The hearts of both swelled (with joy) from meeting: they recited stories and listened to each other,2635
هر دو را دل از تلاقی متسع ** هم‌دگر را قصه‌خوان و مستمع
Telling secrets with and without tongue, knowing how to interpret (the Tradition), “A united party is a (Divine) mercy.”
رازگویان با زبان و بی‌زبان ** الجماعه رحمه را تاویل دان
Whenever the exultant (mouse) consorted with the merry (frog), a five years' tale would come into his mind.
آن اشر چون جفت آن شاد آمدی ** پنج ساله قصه‌اش یاد آمدی
Flow of speech from the heart is a sign of (intimate) friendship; obstruction of speech arises from lack of intimacy.
جوش نطق از دل نشان دوستیست ** بستگی نطق از بی‌الفتیست
The heart that has seen the sweetheart, how should it remain bitter? (When) a nightingale has seen the rose, how should he remain silent?
دل که دلبر دید کی ماند ترش ** بلبلی گل دید کی ماند خمش
At the touch of Khadir the roasted fish came to life and took its abode in the sea.2640
ماهی بریان ز آسیب خضر ** زنده شد در بحر گشت او مستقر
To the friend, when he is seated beside his Friend, a hundred thousand tablets of mystery are made known.
یار را با یار چون بنشسته شد ** صد هزاران لوح سر دانسته شد
The brow of the Friend is a Guarded Tablet: to him (his friend) it reveals plainly the secret of the two worlds.
لوح محفوظ است پیشانی یار ** راز کونینش نماید آشکار
The Friend is the guide on the way during (his friend's) advance: hence Mustafá (Mohammed) said, “My Companions are (like) the stars.”