Rumi's Masnavi - All wild animals, both the herbivorous and the predatory, are devourers of the (Divine) provision: they neither go in quest of work (to get a livelihood) nor do they support (the burden of) providing (for themselves).

دام و دد جمله همه اکال رزق ** نه پی کسپ‌اند نه حمال رزق 2390
All wild animals, both the herbivorous and the predatory, are devourers of the (Divine) provision: they neither go in quest of work (to get a livelihood) nor do they support (the burden of) providing (for themselves).

جمله را رزاق روزی می‌دهد ** قسمت هر یک به پیشش می‌نهد
The Provider gives their daily bread to all: He lays before each one the portion allotted to him.

رزق آید پیش هر که صبر جست ** رنج کوششها ز بی‌صبری تست
The (Divine) provision comes to every one who seeks (to show) patience: the trouble of making efforts arises from your want of patience.”

گفت روبه آن توکل نادرست ** کم کسی اندر توکل ماهرست
The fox replied, “Such trust in God is exceptional: few are proficient in (the practice of) trust in God.

گرد نادر گشتن از نادانی است ** هر کسی را کی ره سلطانی است
’Tis (a mark of) ignorance to concern one's self with the exceptional: how is the King's highway (available) for every one?

چون قناعت را پیمبر گنج گفت ** هر کسی را کی رسد گنج نهفت 2395
Since the Prophet hath said that contentment is a treasure, how should the hidden treasure be gained by every one?

حد خود بشناس و بر بالا مپر ** تا نیفتی در نشیب شور و شر
Recognise your (proper) limit and do not fly aloft, lest you fall into the abyss of woe and bane.”

گفت این معکوس می‌گویی بدان ** شور و شر از طمع آید سوی جان
He (the ass) replied, “Know that you are speaking (just) the reverse (of the truth), (for) woe and bane come to the soul from cupidity.

از قناعت هیچ کس بی‌جان نشد ** از حریصی هیچ کس سلطان نشد
No one was (ever) deprived of (spiritual) life by contentment; no one was (ever) made a (spiritual) king by covetousness.

نان ز خوکان و سگان نبود دریغ ** کسپ مردم نیست این باران و میغ
(The daily) bread is not withheld (even) from pigs and dogs: this rain and (these) clouds are not earned by Man.

آنچنان که عاشقی بر زرق زار ** هست عاشق رزق هم بر رزق‌خوار 2400
Just as you are pitiably enamoured of the daily bread, so the daily bread is enamoured of its consumer.

در تقریر معنی توکل حکایت آن زاهد کی توکل را امتحان می‌کرد از میان اسباب و شهر برون آمد و از قوارع و ره‌گذر خلق دور شد و ببن کوهی مهجوری مفقودی در غایت گرسنگی سر بر سر سنگی نهاد و خفت و با خود گفت توکل کردم بر سبب‌سازی و رزاقی تو و از اسباب منقطع شدم تا ببینم سببیت توکل را
Exposition of the meaning of trust in God, (which is illustrated by) the Story of the ascetic who, making trial of his trust in God, abandoned his property and (native) town and went far away from the beaten tracks and thoroughfares of men to the foot of a remote and inaccessible mountain, (where) in extreme hunger he laid his head upon a stone and fell asleep, saying to himself, ‘I put trust in Thy providing the means (of livelihood) and daily bread; and I cut myself off from (all) means (secondary causes) in order that I may experience the causation of trust in God.’

آن یکی زاهد شنود از مصطفی ** که یقین آید به جان رزق از خدا
A certain ascetic had heard the saying of Mustafá (Mohammed) that the daily bread surely comes from God to the spirit,

گر بخواهی ور نخواهی رزق تو ** پیش تو آید دوان از عشق تو
(And that), whether you will or no, your daily bread comes running to you because it is (so) fond of you.

از برای امتحان آن مرد رفت ** در بیابان نزد کوهی خفت تفت
By way of trial that man went into the desert and immediately lay down near a mountain,

که ببینم رزق می‌آید به من ** تا قوی گردد مرا در رزق ظن
Saying, ‘I will see whether the daily bread will come to me: (my object is) that my belief in the daily bread may become firm.’

کاروانی راه گم کرد و کشید ** سوی کوه آن ممتحن را خفته دید 2405
A caravan lost its way and marched towards the mountain: (the travellers) saw lying (there) him who was making the trial.

گفت این مرد این طرف چونست عور ** در بیابان از ره و از شهر دور
(One) said (to another), ‘How is this man destitute here in the wilderness, far from road and town?

ای عجب مرده‌ست یا زنده که او ** می‌نترسد هیچ از گرگ و عدو
Oh, I wonder, is he dead or alive? (Evidently) he has no fear of wolves or enemies.’

آمدند و دست بر وی می‌زدند ** قاصدا چیزی نگفت آن ارجمند
They came on and touched him with their hands: that venerable man deliberately said nothing.

هم نجنبید و نجنبانید سر ** وا نکرد از امتحان هم او بصر
He did not stir, he did not even move his head or open his eyes, because he was making a trial.

پس بگفتند این ضعیف بی‌مراد ** از مجاعت سکته اندر اوفتاد 2410
Then they said, ‘This poor disappointed man has had a stroke of apoplexy caused by hunger.’

نان بیاوردند و در دیگی طعام ** تا بریزندش به حلقوم و به کام
They fetched bread and (also) food in a kettle, that they might pour it into his mouth and (down) his throat.

پس بقاصد مرد دندان سخت کرد ** تا ببیند صدق آن میعاد مرد
Thereupon the man purposely clenched his teeth, in order to see (test) the truth of that promise.

رحمشان آمد که این بس بی‌نواست ** وز مجاعت هالک مرگ و فناست
They felt pity for him and said, ‘This man is starving and perishing with hunger and at the point of death’;