God has given you hands: do some work, earn something, help a friend.
هر کسی در مکسبی پا می‌نهد ** یاری یاران دیگر می‌کند
Every one takes steps to earn something and (thereby) helps other friends (to earn),
زانک جمله کسب ناید از یکی ** هم دروگر هم سقا هم حایکی
Because all the earning is not done by one (craftsman): (there is) a carpenter and also a water-carrier and a weaver.
این بهنبازیست عالم بر قرار ** هر کسی کاری گزیند ز افتقار
By means of this partnership (the order of) the world is maintained: every one, (being impelled) by want, chooses some work.
طبل‌خواری در میانه شرط نیست ** راه سنت کار و مکسب کردنیست
’Tis not right to be a lick-platter (idle parasite) in the midst (of them): the way of the Sunna is to work and earn.”
جواب گفتن خر روباه را کی توکل بهترین کسبهاست کی هر کسبی محتاجست به توکل کی ای خدا این کار مرا راست آر و دعا متضمن توکلست و توکل کسبی است کی به هیچ کسبی دیگر محتاج نیست الی آخره
How the ass answered the fox, saying, “Trust in God is the best way of earning a livelihood, for every one needs to trust in God and cry, ‘O God, bring this work of mine to success’; and prayer involves trust in God, and trust in God is the (only) means of livelihood that is independent of any other means, etc.”
گفت من به از توکل بر ربی ** می‌ندانم در دو عالم مکسبی 2425
He (the ass) said, “In the two worlds I do not know any means of livelihood superior to trust in my Lord.
کسب شکرش را نمی‌دانم ندید ** تا کشد رزق خدا رزق و مزید
I know nothing to be compared with the acquisition of thanksgiving to Him, in order that thanksgiving to God may bring (in its train) the daily bread and the increase (thereof).”
بحثشان بسیار شد اندر خطاب ** مانده گشتند از سال و از جواب
Their dispute was prolonged in mutual altercation (till) they became incapable of (further) questioning and answering.
بعد از آن گفتش بدان در مملکه ** نهی لا تلقوا بایدی تهلکه
Afterwards he (the fox) said to him, “Mark in the (Divine) kingdom the prohibition, ‘Do not cast yourselves into destruction.’
صبر در صحرای خشک و سنگ‌لاخ ** احمقی باشد جهان حق فراخ
In a barren desert covered with stones self-denial is folly: God's world is wide.
نقل کن زینجا به سوی مرغزار ** می‌چر آنجا سبزه گرد جویبار 2430
Move from this place towards the meadow, and browse there on the verdure round about the river—
مرغزاری سبز مانند جنان ** سبزه رسته اندر آنجا تا میان
A meadow verdant like Paradise, where the verdure grows up to (as high as) the waist.
خرم آن حیوان که او آنجا شود ** اشتر اندر سبزه ناپیدا شود
Happy the animal that goes thither: amidst the verdure a camel would become invisible.
هر طرف در وی یکی چشمه‌ی روان ** اندرو حیوان مرفه در امان
There, on every side, is a running fountain; there the animals are in comfort and security.”
از خری او را نمی‌گفت ای لعین ** تو از آن‌جایی چرا زاری چنین
From asininity he (the ass) did not say to him, “O accursed one, thou art (come) from there: how art thou so wretched?
کو نشاط و فربهی و فر تو ** چیست این لاغر تن مضطر تو 2435
Where is thy gaiety and fatness and comeliness? What is (the meaning of) this lean starved body of thine?
شرح روضه گر دروغ و زور نیست ** پس چرا چشمت ازو مخمور نیست
If thy description of the meadow is not (mere) falsehood and fiction, then why is thine eye not intoxicated (enraptured) by it?
این گدا چشمی و این نادیدگی ** از گدایی تست نه از بگلربگی
These greedy looks and this blindness are the result of thy beggarliness, not of (spiritual) sovereignty.
چون ز چشمه آمدی چونی تو خشک ** ور تو ناف آهویی کو بوی مشک
Since thou hast come from the fountain, how art thou dry (thirsty)? And if thou art (fragrant like) the gland of the musk-deer, where is the fragrance of musk?
زانک می‌گویی و شرحش می‌کنی ** چون نشانی در تو نامد ای سنی
How is there no trace in thee of that which thou sayest and describest, O exalted one?”
مثل آوردن اشتر در بیان آنک در مخبر دولتی فر و اثر آن چون نبینی جای متهم داشتن باشد کی او مقلدست در آن
Parable of the camel, explaining that when some one tells of his good fortune and you do not perceive in him any appearance or sign of welfare, there is reason to suspect that he is an imitator therein (of those who have really attained to spiritual felicity).
آن یکی پرسید اشتر را که هی ** از کجا می‌آیی ای اقبال پی 2440
A certain man asked a camel, “Hey, whence comest thou, O thou whom fortune attends?
گفت از حمام گرم کوی تو ** گفت خود پیداست در زانوی تو
He replied, “From the hot-bath in thy street.” Said the other, “Truly, ’tis manifest in (the state of) thy knees!”
مار موسی دید فرعون عنود ** مهلتی می‌خواست نرمی می‌نمود
(When) Pharaoh, the obstinate rebel, saw Moses' snake, he begged for a respite and showed meekness.
زیرکان گفتند بایستی که این ** تندتر گشتی چو هست او رب دین
The men of intelligence said, “This man (Pharaoh) ought to have been fiercer, since he is the Lord of the Judgement.
معجزه‌گر اژدها گر مار بد ** نخوت و خشم خدایی‌اش چه شد
Whether the miracle was a dragon or a snake, what has become of the pride and wrath proper to his divinity?
رب اعلی گر ویست اندر جلوس ** بهر یک کرمی چیست این چاپلوس 2445
If he is the Supreme Lord seated on the throne, what is this blandishment on account of a single worm?”
نفس تو تا مست نقلست و نبید ** دانک روحت خوشه‌ی غیبی ندید
So long as your fleshly soul is intoxicated with the dessert and date-wine (of sensuality), know that your spirit has not beheld the cluster belonging to the World Unseen,
که علاماتست زان دیدار نور ** التجافی منک عن دار الغرور
For the signs of that vision of the Light are (consist in) your withdrawal from the abode of delusion.
مرغ چون بر آب شوری می‌تند ** آب شیرین را ندیدست او مدد
Since the bird is frequenting a briny (piece of) water, it has not seen (found) help (for its thirst) in the sweet water;
بلک تقلیدست آن ایمان او ** روی ایمان را ندیده جان او
Nay, its faith is (mere) imitation: its spirit has never seen the face of faith.
پس خطر باشد مقلد را عظیم ** از ره و ره‌زن ز شیطان رجیم 2450
Hence, because of the accursed Devil, the imitator is in great danger from the road and the brigand;
چون ببیند نور حق آمن شود ** ز اضطرابات شک او ساکن شود
(But) when he beholds the Light of God, he becomes safe: he is at rest from the agitations of doubt.
تا کف دریا نیاید سوی خاک ** که اصل او آمد بود در اصطکاک
The sea-foam (scum) is (always) in collision till it comes to the earth (land) which is its origin.
خاکی است آن کف غریبست اندر آب ** در غریبی چاره نبود ز اضطراب
The foam (scum) is earthly: it is an exile in the water: in exile agitation is inevitable.
چونک چشمش باز شد و آن نقش خواند ** دیو را بر وی دگر دستی نماند
When his (the imitator's) eye is opened and he reads those characters (of Reality), the Devil hath no power over him any more.
گرچه با روباه خر اسرار گفت ** سرسری گفت و مقلدوار گفت 2455
Although the ass spoke of (spiritual) mysteries to the fox, he spoke superficially and like an imitator.
آب را بستود و او تایق نبود ** رخ درید و جامه او عاشق نبود
He praised the water, but he had no longing (for it); he tore his face and raiment, but he was no lover.
از منافق عذر رد آمد نه خوب ** زانک در لب بود آن نه در قلوب
The excuse made by the hypocrite was bad, not good, because it was (only) on their lips, not in their hearts.
بوی سیبش هست جزو سیب نیست ** بو درو جز از پی آسیب نیست
He (the hypocrite) has the smell of the apple, but no part of the apple (itself); and in him (even) the smell is only for the purpose of (coming into) contact (with the true believers).
حمله‌ی زن در میان کارزار ** نشکند صف بلک گردد کارزار
The charge of a woman in battle does not break the (hostile) ranks; nay, her plight becomes pitiable.