چه عجب گر کوه صوفی شد عزیز ** جسم موسی از کلوخی بود نیز

What wonder if the mountain became a venerable Súfí? The body of Moses also was (formed) from a piece of clay.

طنز و انکار کردن پادشاه جهود و قبول نکردن نصیحت خاصان خویش‌‌

How the Jewish king scoffed and denied and would not accept the counsel of his intimates.

این عجایب دید آن شاه جهود ** جز که طنز و جز که انکارش نبود

The king of the Jews beheld these marvellous things, (but) he had naught (to say) except mockery and denial.

ناصحان گفتند از حد مگذران ** مرکب استیزه را چندین مران‌‌ 870

His counsellors said, “Do not let (this injustice) go beyond bounds, do not drive the steed of obstinacy so far.”

ناصحان را دست بست و بند کرد ** ظلم را پیوند در پیوند کرد

He handcuffed the counsellors and confined them, he committed one injustice after another.

بانگ آمد کار چون اینجا رسید ** پای دار ای سگ که قهر ما رسید

When the matter reached this pass, a shout came—“Hold thy foot (stop), O cur! For Our vengeance is come.”

بعد از آن آتش چهل گز بر فروخت ** حلقه گشت و آن جهودان را بسوخت‌‌

After that, the fire blazed up forty ells high, became a ring, and consumed those Jews.

اصل ایشان بود آتش ابتدا ** سوی اصل خویش رفتند انتها

From fire was their origin in the beginning: they went (back) to their origin in the end.

هم ز آتش زاده بودند آن فریق ** جزوها را سوی کل باشد طریق‌‌ 875

That company were born of fire: the way of particulars is towards the universal.

آتشی بودند مومن سوز و بس ** سوخت خود را آتش ایشان چو خس‌‌

They were only a fire to consume the true believers: their fire consumed itself like rubbish.

آن که بوده ست امه الهاویه ** هاویه آمد مر او را زاویه‌‌

He whose mother is Háwiya (Hell-fire)—Háwiya shall become his cell (abode).

مادر فرزند جویان وی است ** اصلها مر فرعها را در پی است‌‌

The mother of the child is (always) seeking it: the fundamentals pursue the derivatives.

آب اندر حوض اگر زندانی است ** باد نشفش می‌‌کند کار کانی است‌‌

If water is imprisoned in a tank, the wind sucks it up, for it (the wind) belongs to the original (source):

می‌‌رهاند می‌‌برد تا معدنش ** اندک اندک تا نبینی بردنش‌‌ 880

It sets it free, it wafts it away to its source, little by little, so that you do not see its wafting;

وین نفس جانهای ما را همچنان ** اندک اندک دزدد از حبس جهان‌‌

And our souls likewise this breath (of ours) steals away, little by little, from the prison of the world.

تا إلیه یصعد أطیاب الکلم ** صاعدا منا إلی حیث علم‌‌

The perfumes of our (good) words ascend even unto Him, ascending from us whither God knoweth.

ترتقی أنفاسنا بالمنتقی ** متحفا منا إلی دار البقا

Our breaths soar up with the choice (words), as a gift from us, to the abode of everlastingness;

ثم تاتینا مکافات المقال ** ضعف ذاک رحمة من ذی الجلال‌‌

Then comes to us the recompense of our speech, a double (recompense) thereof, as a mercy from (God) the Glorious;

ثم یلجینا الی امثالها ** کی ینال العبد مما نالها 885

Then He causes us to repair to (makes us utter) good words like those (already uttered), that His servant may obtain (something more) of what he has obtained.

هکذا تعرج و تنزل دایما ** ذا فلا زلت علیه قائما

Thus do they (our good words) ascend while it (the Divine mercy) descends continually: mayst thou never cease to keep up that (ascent and descent)!

پارسی گوییم یعنی این کشش ** ز آن طرف آید که آمد آن چشش‌‌

Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself) comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).

چشم هر قومی به سویی مانده است ** کان طرف یک روز ذوقی رانده است‌‌

The eyes of every set of people remain (turned) in the direction where one day they satisfied a (longing for) delight.

ذوق جنس از جنس خود باشد یقین ** ذوق جزو از کل خود باشد ببین‌‌

The delight of (every) kind is certainly in its own kind (congener): the delight of the part, observe, is in its whole;

یا مگر آن قابل جنسی بود ** چون بدو پیوست جنس او شود 890

Or else, that (part) is surely capable of (attachment to) a (different) kind and, when it has attached itself thereto, becomes homogeneous with it,

همچو آب و نان که جنس ما نبود ** گشت جنس ما و اندر ما فزود

As (for instance) water and bread, which were not our congeners, became homogeneous with us and increased within us (added to our bulk and strength).

نقش جنسیت ندارد آب و نان ** ز اعتبار آخر آن را جنس دان‌‌

Water and bread have not the appearance of being our congeners, (but) from consideration of the end (final result) deem them to be homogeneous (with us).

ور ز غیر جنس باشد ذوق ما ** آن مگر مانند باشد جنس را

And if our delight is (derived) from something not homogeneous, that (thing) will surely resemble the congener.

آن که مانند است باشد عاریت ** عاریت باقی نماند عاقبت‌‌

That which (only) bears a resemblance is a loan: a loan is impermanent in the end.

مرغ را گر ذوق آید از صفیر ** چون که جنس خود نیابد شد نفیر 895

Although the bird is delighted by (the fowler's) whistle, it takes fright when it (sees him and) does not find its own congener.

تشنه را گر ذوق آید از سراب ** چون رسد در وی گریزد جوید آب‌‌

Although the thirsty man is delighted by the mirage, he runs away when he comes up to it, and seeks for water.

مفلسان هم خوش شوند از زر قلب ** لیک آن رسوا شود در دار ضرب‌‌

Moreover, the insolent are pleased with base gold, yet that (gold) is put to shame in the mint.

تا زر اندودیت از ره نفگند ** تا خیال کژ ترا چه نفگند

(Take heed) lest gildedness (imposture) cast you out of the (right) way, lest false imagination cast you into the well.

از کلیله باز جو آن قصه را ** و اندر آن قصه طلب کن حصه را

Seek the story (illustrating this) from (the book of) Kalíla (and Dimna), and search out the moral (contained) in the story.

بیان توکل و ترک جهد گفتن نخجیران به شیر

Setting forth how the beasts of chase told the lion to trust in God and cease from exerting himself.

طایفه‌‌ی نخجیر در وادی خوش ** بودشان از شیر دایم کش مکش‌‌ 900

A number of beasts of chase in a pleasant valley were continually harassed by a lion.

بس که آن شیر از کمین درمی‌‌ربود ** آن چرا بر جمله ناخوش گشته بود

Inasmuch as the lion was (springing) from ambush and carrying them away, that pasturage had become unpleasant to them all.

حیله کردند آمدند ایشان بشیر ** کز وظیفه ما ترا داریم سیر

They made a plot: they came to the lion, saying, “We will keep thee full-fed by means of a (fixed) allowance.

بعد از این اندر پی صیدی میا ** تا نگردد تلخ بر ما این گیا

Henceforth do not come in quest of any prey in order that this grass may not become bitter to us.”

جواب گفتن شیر نخجیران را و فایده‌‌ی جهد گفتن‌‌

How the lion answered the beasts and explained the advantage of exertion.

گفت آری گر وفا بینم نه مکر ** مکرها بس دیده‌‌ام از زید و بکر

“Yes,” said he, “if I see (find) good faith (on your part), not fraud, for often have I seen (suffered) frauds from Zayd and Bakr.

من هلاک فعل و مکر مردمم ** من گزیده‌‌ی زخم مار و کژدمم‌‌ 905

I am done to death by the cunning and fraud of men, I am bitten by the sting of (human) snake and scorpion;

مردم نفس از درونم در کمین ** از همه مردم بتر در مکر و کین‌‌

(But) worse than all men in fraud and spite is the man of the flesh (nafs) lying in wait within me.

گوش من لا یلدغ المؤمن شنید ** قول پیغمبر به جان و دل گزید

My ear heard ‘The believer is not bitten (twice),’ and adopted (this) saying of the Prophet with heart and soul.”

ترجیح نهادن نخجیران توکل را بر جهد و اکتساب‌‌

How the beasts asserted the superiority of trust in God to exertion and acquisition.

جمله گفتند ای حکیم با خبر ** الحذر دع لیس یغنی عن قدر

They all said: “O knowing sage, let precaution alone: it is of no avail against the Divine decree.

در حذر شوریدن شور و شر است ** رو توکل کن توکل بهتر است‌‌

In precaution is the embroilment of broil and woe: go, put thy trust in God: trust in God is better.

با قضا پنجه مزن ای تند و تیز ** تا نگیرد هم قضا با تو ستیز 910

Do not grapple with Destiny, O fierce and furious one, lest Destiny also pick a quarrel with thee.

مرده باید بود پیش حکم حق ** تا نیاید زخم از رب الفلق‌‌

One must be dead in presence of the decree of God, so that no blow may come from the Lord of the daybreak.”

ترجیح نهادن شیر جهد و اکتساب را بر توکل و تسلیم‌‌

How the lion upheld the superiority of exertion and acquisition to trust in God and resignation.

گفت آری گر توکل رهبر است ** این سبب هم سنت پیغمبر است‌‌

“Yes,” he said; “(but) if trust in God is the (true) guide, (yet use of) the means too is the Prophet's rule (Sunna).

گفت پیغمبر به آواز بلند ** با توکل زانوی اشتر ببند

The Prophet said with a loud voice, ‘While trusting in God bind the knee of thy camel.’

رمز الکاسب حبیب الله شنو ** از توکل در سبب کاهل مشو

Hearken to the signification of ‘The earner (worker) is beloved of God’: through trusting in God do not become neglectful as to the (ways and) means.”

ترجیح نهادن نخجیران توکل را بر اجتهاد

How the beasts preferred trust in God to exertion.

قوم گفتندش که کسب از ضعف خلق ** لقمه‌‌ی تزویر دان بر قدر حلق‌‌ 915

The party (of beasts) answered him, saying, “Regard acquisition (work), arising from the infirmity of (God's) creatures, as a mouthful of deceit proportionate to the size of the gullet.

نیست کسبی از توکل خوبتر ** چیست از تسلیم خود محبوبتر

There is no work better than trust in God: what, indeed, is dearer (to God) than resignation?

بس گریزند از بلا سوی بلا ** بس جهند از مار سوی اژدها

Often do they flee from affliction (only) to (fall into) affliction; often do they recoil from the snake (only) to (meet with) the dragon.