غیر حق جمله عدواند اوست دوست ** با عدو از دوست شکوت کی نکوست
All except God are enemies: He (alone) is the Friend: how is it good (seemly) to complain of a friend to an enemy?
تا دهد دوغم نخواهم انگبین ** زانک هر نعمت غمی دارد قرین 2360
So long as He gives me buttermilk I will not desire honey, for every pleasure has a pain joined with it.”
حکایت دیدن خر هیزم‌فروش با نوایی اسپان تازی را بر آخر خاص و تمنا بردن آن دولت را در موعظه‌ی آنک تمنا نباید بردن الا مغفرت و عنایت و هدایت کی اگر در صد لون رنجی چون لذت مغفرت بود همه شیرین شود باقی هر دولتی کی آن را ناآزموده تمنی می‌بری با آن رنجی قرینست کی آن را نمی‌بینی چنانک از هر دامی دانه پیدا بود و فخ پنهان تو درین یک دام مانده‌ای تمنی می‌بری کی کاشکی با آن دانه‌ها رفتمی پنداری کی آن دانه‌ها بی‌دامست
Story of an ass belonging to a seller of firewood, which saw some well-fed Arab horses in the royal stable and wished for the same fortune. (This story is intended) to convey the lesson that one ought not to wish for anything but (God's) forgiveness and favour; for though you are in a hundred kinds of pain, they all become sweet (to you) when you feel the delight of being forgiven; and for the rest, every fortune that you wish for before you have experienced it is accompanied by a pain which you do not perceive (at the moment); as (for example) in every trap the bait is visible while the snare is concealed. You (who) have been caught in this one trap are (still) wishing (and saying to yourself), “Would that I had gone after those (other) baits!” You fancy that those baits are without a trap.
بود سقایی مرورا یک خری ** گشته از محنت دو تا چون چنبری
There was a water-carrier who owned an ass that had been bent double like a
پشتش از بار گران صد جای ریش ** عاشق و جویان روز مرگ خویش
hoop by affliction. Its back was galled by the heavy load in a hundred places: it was passionately desiring the day of its death.
جو کجا از کاه خشک او سیر نی ** در عقب زخمی و سیخی آهنی
What of barley? It never got its fill (even) of dry straw: at its heels a (cruel) blow and an iron goad.
میر آخر دید او را رحم کرد ** که آشنای صاحب خر بود مرد
The Master of the (royal) stable saw it and took pity—for the man was acquainted with the owner of the ass—
پس سلامش کرد و پرسیدش ز حال ** کز چه این خر گشت دوتا هم‌چو دال 2365
So he saluted him and asked him what had happened, saying, “What is the cause of this ass being bent double like a dál?”
گفت از درویشی و تقصیر من ** که نمی‌یابد خود این بسته‌دهن
He replied, “On account of my poverty and destitution this dumb animal is not getting even straw.”
گفت بسپارش به من تو روز چند ** تا شود در آخر شه زورمند
“Hand him over to me,” said the other, “for a few days, that in the King's stable he may grow strong.”
خر بدو بسپرد و آن رحمت‌پرست ** در میان آخر سلطانش بست
He handed the ass over to him, and that merciful man tethered him in the Sultan's stable.
خر ز هر سو مرکب تازی بدید ** با نوا و فربه و خوب و جدید
The ass saw on every side (of him) Arab horses, well-fed and fat and handsome and glossy;
زیر پاشان روفته آبی زده ** که به وقت وجو به هنگام آمده 2370
(He saw the ground) swept (clean) under their feet and sprinkled with water; the straw coming at the (proper) time, and the barley at the hour (when it was expected).
خارش و مالش مر اسپان را بدید ** پوز بالا کرد کای رب مجید
He saw the horses curry-combed and rubbed down. (Then) he lifted up his muzzle, crying, “O glorious Lord,
نه که مخلوق توم گیرم خرم ** از چه زار و پشت ریش و لاغرم
Am not I Thy creature? I grant that I am an ass, (but) wherefore am I wretched, with sores on my back, and lean?
شب ز درد پشت و از جوع شکم ** آرزومندم به مردن دم به دم
At night, because of the pain in my back and the (pangs of) hunger in my belly, I am always wishing to die.
حال این اسپان چنین خوش با نوا ** من چه مخصوصم به تعذیب و بلا
These horses are so happy and prosperous: why am I singled out for torment and tribulation?”
ناگهان آوازه‌ی پیگار شد ** تازیان را وقت زین و کار شد 2375
Suddenly came the rumour of war: ’twas the time for the Arab horses to be saddled and brought into action.
زخمهای تیر خوردند از عدو ** رفت پیکانها دریشان سو به سو
They were wounded with arrows by the foe: the barbs entered them on every side.
از غزا باز آمدند آن تازیان ** اندر آخر جمله افتاده ستان
(When) those Arab horses returned from the campaign, they all fell down and lay on their backs in the stable.
پایهاشان بسته محکم با نوار ** نعلبندان ایستاده بر قطار
Their legs were tightly bandaged with (strips of) canvas: the farriers were standing in file,
می‌شکافیدند تن‌هاشان بنیش ** تا برون آرند پیکانها ز ریش
Piercing their bodies with the scalpel in order to extract the barbs from their wounds.
آن خر آن را دید و می‌گفت ای خدا ** من به فقر و عافیت دادم رضا 2380
The ass saw (all) that, and was saying, “O God, I am satisfied with poverty and health.
زان نوا بیزارم و زان زخم زشت ** هرکه خواهد عافیت دنیا بهشت
I have no taste for that (plentiful) food and those hideous wounds.” Every one who desires (spiritual) health abandons the world.
ناپسندیدن روباه گفتن خر را کی من راضیم به قسمت
How the fox disapproved of the saying of the ass, “I am satisfied with my lot.”
گفت روبه جستن رزق حلال ** فرض باشد از برای امتثال
The fox said, “It is an (indispensable) obligation to seek lawful provision in obedience (to the Divine command).
عالم اسباب و چیزی بی‌سبب ** می‌نباید پس مهم باشد طلب
(This) is the world of means: nothing is obtained without a means: therefore it is important (necessary) to seek (provision).
وابتغوا من فضل الله است امر ** تا نباید غصب کردن هم‌چو نمر
‘And seek ye of the bounty of God’ is (a Divine) command, lest they (men) should seize (the property of others) by violence, like the leopard.
گفت پیغامبر که بر رزق ای فتی ** در فرو بسته‌ست و بر در قفلها 2385
The Prophet hath said, ‘The door is shut against (the arrival of) provision, O youth; and on the door there are locks.’
جنبش و آمد شد ما و اکتساب ** هست مفتاحی بر آن قفل و حجاب
Our movement (exertion) and our going to and fro (in search) and our acquisition is a key to that lock and barrier.
بی‌کلید این در گشادن راه نیست ** بی‌طلب نان سنت الله نیست
Without the key there is no way to open the door: bread without endeavour is not (according to) God's law.”
جواب گفتن خر روباه را
How the ass answered the fox.
گفت از ضعف توکل باشد آن ** ورنه بدهد نان کسی که داد جان
He (the ass) replied, “That is (the result) of weak faith; else He who gave (us) life (also) gives (us) bread.
هر که جوید پادشاهی و ظفر ** کم نیاید لقمه‌ی نان ای پسر
Whoever seeks (spiritual) sovereignty and victory, a mouthful of bread will not fail (him), O son.
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.”
جواب گفتن روبه خر را
How the fox answered the ass.
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.”
جواب گفتن خر روباه را
How the ass answered the fox.
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.