بر سر چاهی بدید آن دزد را ** که فغان می‌کرد کای واویلتا
Beside a well he saw the thief crying, “Alas! Woe is me!”
گفت نالان از چی ای اوستاد ** گفت همیان زرم در چه فتاد 470
“O master,” said he, “why are you lamenting?” He replied, “My purse (full) of gold has fallen into the well.
گر توانی در روی بیرون کشی ** خمس بدهم مر ترا با دلخوشی
If you can go in and fetch it out, I will give you a fifth (of the money) with pleasure.
خمس صد دینار بستانی به دست ** گفت او خود این بهای ده قجست
You will receive the fifth part of a hundred dinars in your hand.” He (the owner of the ram) said (to himself), “Why, this is the price of ten rams.
گر دری بر بسته شد ده در گشاد ** گر قجی شد حق عوض اشتر بداد
If one door is shut ten doors are opened: if a ram is gone, God gives a camel in compensation.”
جامه‌ها بر کند و اندر چاه رفت ** جامه‌ها را برد هم آن دزد تفت
He took off his clothes and went into the well: at once the thief carried away his clothes too.
حازمی باید که ره تا ده برد ** حزم نبود طمع طاعون آورد 475
A prudent man is needed to find the way to the village: (if) prudence be absent, cupidity brings calamity.
او یکی دزدست فتنه‌سیرتی ** چون خیال او را بهر دم صورتی
He (the Devil) is a mischievous thief: like a phantom, he has (he appears in) a (different) shape at every moment.
کس نداند مکر او الا خدا ** در خدا بگریز و وا ره زان دغا
None but God knows his cunning: take refuge with God and escape from that impostor.
مناظره‌ی مرغ با صیاد در ترهب و در معنی ترهبی کی مصطفی علیه‌السلام نهی کرد از آن امت خود را کی لا رهبانیة فی الاسلام
The bird's debate with the fowler concerning monasticism and about the meaning of the monasticism which Mustafá (Mohammed), on whom be peace, forbade his community to practise, saying, “There is no monkery in Islam.”
مرغ گفتش خواجه در خلوت مه‌ایست ** دین احمد را ترهب نیک نیست
The bird said to him, “O Khwája, don't stay in (monastic) seclusion: monasticism is not good in regard to the religion of Ahmad (Mohammed).
از ترهب نهی کردست آن رسول ** بدعتی چون در گرفتی ای فضول
The Prophet has forbidden monasticism: how have you embraced a heresy, O trifler?
جمعه شرطست و جماعت در نماز ** امر معروف و ز منکر احتراز 480
The conditions (imposed by Islam) are: (to take part in) the Friday worship and the public prayers, to enjoin good and shun evil,
رنج بدخویان کشیدن زیر صبر ** منفعت دادن به خلقان هم‌چو ابر
To bear patiently affliction caused by the ill-natured, and to confer benefit on (God's) creatures as (bounteously as) the clouds.
خیر ناس آن ینفع الناس ای پدر ** گر نه سنگی چه حریفی با مدر
O father, the best of the people is he who benefits the people: if you are not a stone, why are you consorting with the clod?
در میان امت مرحوم باش ** سنت احمد مهل محکوم باشد
Live amongst the community that is the object of (Divine) mercy: do not forsake the religion of Ahmad (Mohammed), be ruled (by his practice).”
گفت عقل هر که را نبود رسوخ ** پیش عاقل او چو سنگست و کلوخ
He (the fowler) replied, “Any one whose intelligence is infirm, he in the opinion of the intelligent is like a stone and clod.
چون حمارست آنک نانش امنیتست ** صحبت او عین رهبانیتست 485
One whose (only) wish is for bread resembles an ass: companionship with him is the essence of monkery.
زانک غیر حق همه گردد رفات ** کل آت بعد حین فهو آت
(Do not associate with him), for all except God crumbles away, (and) everything that is coming after a time will (inevitably) come.
حکم او هم حکم قبله‌ی او بود ** مرده‌اش خوان چونک مرده‌جو بود
His predicament is the same as that of his qibla (object of desire): call him ‘dead’ inasmuch as he seeks the dead.
هر که با این قوم باشد راهبست ** که کلوخ و سنگ او را صاحبست
Any one who lives with these (worldly) people is a monk, for his companions are (like) clods and stones.
خود کلوخ و سنگ کس را ره نزد ** زین کلوخان صد هزار آفت رسد
In sooth, (actual) clods and stones never waylaid (and ruined) any one, (while) from those clods come a hundred thousand corruptions.”
گفت مرغش پس جهاد آنگه بود ** کین چنین ره‌زن میان ره بود 490
The bird said to him, “(Well), then, the Jihád (spiritual war) is (waged) at the time when a brigand like this is on the road.
از برای حفظ و یاری و نبرد ** بر ره ناآمن آید شیرمرد
The valiant man enters on the unsafe road for the purpose of protecting and helping and fighting.
عرق مردی آنگهی پیدا شود ** که مسافر همره اعدا شود
The root (innate quality) of manhood (only) becomes apparent at the time when the traveller meets his enemies on the road.
چون نبی سیف بودست آن رسول ** امت او صفدرانند و فحول
Since the Messenger (of Allah) was the Prophet of the sword, (the people of) his community are heroes and champions.