Rumi's Masnavi - At night there was no light and thou didst not see the colours; then it (the light) was made manifest by the opposite of light (by darkness).

At night there was no light and thou didst not see the colours; then it (the light) was made manifest by the opposite of light (by darkness).

شب نبد نوری ندیدی رنگها ** پس به ضد نور پیدا شد ترا

(First) comes the seeing of light, then the seeing of colour; and this thou knowest immediately by the opposite of light (darkness).

دیدن نور است آن گه دید رنگ ** وین به ضد نور دانی بی‌‌درنگ‌‌

God created pain and sorrow for the purpose that happiness might be made manifest by means of this opposite. 1130

رنج و غم را حق پی آن آفرید ** تا بدین ضد خوش دلی آید پدید

Hidden things, then, are manifested by means of their opposite; since God hath no opposite, He is hidden;

پس نهانیها به ضد پیدا شود ** چون که حق را نیست ضد پنهان بود

For the sight fell (first) on the light, then on the colour: opposite is made manifest by opposite, like Greeks and Ethiopians.

که نظر بر نور بود آن گه به رنگ ** ضد به ضد پیدا بود چون روم و زنگ‌‌

Therefore thou knewest light by its opposite: opposite reveals opposite in (the process of) coming forth.

پس به ضد نور دانستی تو نور ** ضد ضد را می‌‌نماید در صدور

The Light of God hath no opposite in (all) existence, that by means of that opposite it should be possible to make Him manifest:

نور حق را نیست ضدی در وجود ** تا به ضد او را توان پیدا نمود

Necessarily (therefore) our eyes do not perceive Him, though He perceives (us): see this (fact) from (the case of) Moses and the mountain (Sinai). 1135

لاجرم أبصارنا لا تدرکه ** و هو یدرک بین تو از موسی و که‌‌

Know that form springs from spirit (reality) as the lion from the jungle, or as voice and speech from thought.

صورت از معنی چو شیر از بیشه دان ** یا چو آواز و سخن ز اندیشه دان‌‌

This speech and voice arose from thought; thou knowest not where is the sea of thought,

این سخن و آواز از اندیشه خاست ** تو ندانی بحر اندیشه کجاست‌‌

But since thou hast seen that the waves of speech are fair, thou knowest that their sea also is noble.

لیک چون موج سخن دیدی لطیف ** بحر آن دانی که باشد هم شریف‌‌

When the waves of thought sped on from (the sea of) Wisdom, it (Wisdom) made (for them) the form of speech and voice.

چون ز دانش موج اندیشه بتاخت ** از سخن و آواز او صورت بساخت‌‌

The form was born of the Word and died again, the wave drew itself back into the sea. 1140

از سخن صورت بزاد و باز مرد ** موج خود را باز اندر بحر برد

The form came forth from Formlessness and went back (thither), for Verily unto Him are we returning.

صورت از بی‌‌صورتی آمد برون ** باز شد که إنا إليه راجعون‌‌

Every instant, then, thou art dying and returning: Mustafá declared that this world is (but) a moment.

پس ترا هر لحظه مرگ و رجعتی است ** مصطفی فرمود دنیا ساعتی است‌‌

Our thought is an arrow (shot) from Him (Hú) into the air (hawá): how should it stay in the air? It comes (back) to God.

فکر ما تیری است از هو در هوا ** در هوا کی پاید آید تا خدا

Every moment the world is renewed, and we are unaware of its being renewed whilst it remains (the same in appearance).

هر نفس نو می‌‌شود دنیا و ما ** بی‌‌خبر از نو شدن اندر بقا

Life is ever arriving anew, like the stream, though in the body it has the semblance of continuity. 1145

عمر همچون جوی نو نو می‌‌رسد ** مستمری می‌‌نماید در جسد

From its swiftness it appears continuous, like the spark which thou whirlest rapidly with thy hand.

آن ز تیری مستمر شکل آمده ست ** چون شرر کش تیز جنبانی به دست‌‌

If thou whirl a firebrand with dexterity, it appears to the sight as a very long (line of) fire.

شاخ آتش را بجنبانی به ساز ** در نظر آتش نماید بس دراز

The swift motion produced by the action of God presents this length of duration (Time) as (a phenomenon arising) from the rapidity of Divine action.

این درازی مدت از تیزی صنع ** می‌‌نماید سرعت انگیزی صنع‌‌

Even if the seeker of this mystery is an exceedingly learned man, (say to him), “Lo, Husámu’ddín, who is a sublime book (where you will find the mystery revealed).”

طالب این سر اگر علامه‌‌ای است ** نک حسام الدین که سامی نامه‌‌ای است‌‌

The hare's coming to the lion and the lion's anger with him.

رسیدن خرگوش به شیر و خشم شیر بر وی‌‌

The lion, incensed and wrathful and frantic, saw the hare coming from afar, 1150

شیر اندر آتش و در خشم و شور ** دید کان خرگوش می‌‌آید ز دور

Running undismayed and confidently, looking angry and fierce and fell and sour,

می‌‌دود بی‌‌دهشت و گستاخ او ** خشمگین و تند و تیز و ترش رو

For by coming humbly (he thought) suspicion would be (excited), while by boldness every cause of doubt would be removed.

کز شکسته آمدن تهمت بود ** وز دلیری دفع هر ریبت بود

When he came further on, near to the “shoe-row,” the lion shouted—“Ha, villain!

چون رسید او پیشتر نزدیک صف ** بانگ بر زد شیرهای ای ناخلف‌‌

I who have torn elephants limb from limb, I who have rubbed the ear of (chastised and vanquished) the ferocious lion—

من که گاوان را ز هم بدریده‌‌ام ** من که گوش پیل نر مالیده‌‌ام‌‌

Who (what) is a half-witted (feeble) hare, that he should thus throw on the ground (disregard) my behest?” 1155

نیم خرگوشی که باشد که چنین ** امر ما را افکند او بر زمین‌‌

Abandon the hare's sleep of heedlessness! Give ear, O donkey, to the roaring of this lion!

ترک خواب غفلت خرگوش کن ** غره‌‌ی این شیر ای خر گوش کن‌‌

The hare's apology.

عذر گفتن خرگوش‌‌

“Mercy!” cried the hare, “I have an excuse, if thy Lordship's pardon come to my aid.”

گفت خرگوش الامان عذریم هست ** گر دهد عفو خداوندیت دست‌‌

“What excuse?” said he. “Oh, the shortsightedness of fools! Is this the time for them to come into the presence of kings?

گفت چه عذر ای قصور ابلهان ** این زمان آیند در پیش شهان‌‌

Thou art an untimely bird: thy head must be cut off. One ought not to hear the excuse of a fool.

مرغ بی‌‌وقتی سرت باید برید ** عذر احمق را نمی شاید شنید

The fool's excuse is worse than his crime; the excuse of the ignorant is the poison of every knowledge. 1160

عذر احمق بدتر از جرمش بود ** عذر نادان زهر هر دانش بود

Thy excuse, O hare, is devoid of wisdom: what hare am I that thou shouldst put it in my ear?”

عذرت ای خرگوش از دانش تهی ** من چه خرگوشم که در گوشم نهی‌‌

“O king,” he replied, “account a worthless one to be worthy: hearken to the excuse of one who has suffered oppression.

گفت ای شه ناکسی را کس شمار ** عذر استم دیده‌‌ای را گوش دار

In particular, as an alms (thank-offering) for thy high estate, do not drive out of thy way one whose way is lost.

خاص از بهر زکات جاه خود ** گمرهی را تو مران از راه خود

The ocean, which gives some water to every stream, lays on its head and face (surface) every piece of rubbish.

بحر کاو آبی به هر جو می‌‌دهد ** هر خسی را بر سر و رو می‌‌نهد

By this bounty the sea will not become less: the sea is neither increased nor diminished by its bounty.” 1165

کم نخواهد گشت دریا زین کرم ** از کرم دریا نگردد بیش و کم‌‌

The lion said, “I will bestow bounty in its (proper) place, I will cut every one's clothes according to his stature.”

گفت دارم من کرم بر جای او ** جامه‌‌ی هر کس برم بالای او

“Listen,” cried the hare, “if I am not a fit object for (thy) grace, I lay my head before the dragon of (thy) violence.

گفت بشنو گر نباشم جای لطف ** سر نهادم پیش اژدرهای عنف‌‌

At breakfast-time I set out on the way, I came towards the king with my comrade.

من به وقت چاشت در راه آمدم ** با رفیق خود سوی شاه آمدم‌‌

That party (of beasts) had appointed, for thy sake, another hare to go along with me as consort and companion.

با من از بهر تو خرگوشی دگر ** جفت و همره کرده بودند آن نفر

On the road a lion attacked thy humble slave, attacked both the companions in travel who were coming (to thee). 1170

شیری اندر راه قصد بنده کرد ** قصد هر دو همره آینده کرد

I said to him, ‘We are the slaves of the King of kings, the lowly fellow-servants of that (exalted) court.’

گفتمش ما بنده‌‌ی شاهنشه‌‌ایم ** خواجه‌‌تاشان که آن درگه‌‌ایم‌‌

He said, ‘The King of kings! Who is he? Be ashamed! Do not make mention of every base loon in my presence.

گفت شاهنشه که باشد شرم دار ** پیش من تو یاد هر ناکس میار

Both thee and thy king I will tear to pieces, if thou and thy friend turn back from my door.’

هم ترا و هم شهت را بر درم ** گر تو با یارت بگردید از درم‌‌

I said to him, ‘Let me behold once more the face of the king and bear the news of thee (to him).’

گفتمش بگذار تا بار دگر ** روی شه بینم برم از تو خبر

He said, ‘Place thy comrade with me (in my keeping) as a pledge; otherwise, thou art a sacrifice (thy life is forfeit) according to my law.’ 1175

گفت همره را گرو نه پیش من ** ور نه قربانی تو اندر کیش من‌‌

We entreated him much: it was no use. He seized my friend and left me to go alone.

لابه کردیمش بسی سودی نکرد ** یار من بستد مرا بگذاشت فرد

My friend, from his plumpness, made two of me both in comeliness and beauty and (size of) body.

یارم از زفتی دو چندان بد که من ** هم به لطف و هم به خوبی هم به تن‌‌