I have chosen a (place of) seclusion in the desert: I have perceived that manking are stealers of clothes.
من به صحرا خلوتی بگزیده‌ام ** خلق را من دزد جامه دیده‌ام
Half of life (is lost) in desire for a charming friend; (the other) half of life (is lost) in anxieties caused by foes.460
نیم عمر از آرزوی دلستان ** نیم عمر از غصه‌های دشمنان
That (desire) has carried off (our) cloak, this (anxiety) has carried off (our) cap, (while) we have become absorbed in play, like a little child.
جبه را برد آن کله را این ببرد ** غرق بازی گشته ما چون طفل خرد
Lo, the night-time of death is near. Leave this play: you have (played) enough, do not return (to it).
نک شبانگاه اجل نزدیک شد ** خل هذا اللعب به سبک لاتعد
Hark, mount (the steed of) repentance, overtake the thief, and recover your clothes from him.
هین سوار توبه شود در دزد رس ** جامه‌ها از دزد بستان باز پس
The steed of repentance is a marvellous steed: in one moment it runs from below up to heaven.
مرکب توبه عجاب مرکبست ** بر فلک تازد به یک لحظه ز پست
But always keep the steed (safe) from him who secretly stole your coat.465
لیک مرکب را نگه می‌دار از آن ** کو بدزدید آن قبایت را نهان
Lest he steal your steed also, keep watch over this steed of yours incessantly.”
تا ندزدد مرکبت را نیز هم ** پاس دار این مرکبت را دم به دم
Story of the person whose ram was stolen by some thieves. Not content with that, they stole his clothes too by means of a trick.
حکایت آن شخص کی دزدان قوج او را بدزدیدند و بر آن قناعت نکرد به حیله جامه‌هاش را هم دزدیدند
A certain man had a ram (which) he was leading along behind him: a thief carried off the ram, having cut its halter.
آن یکی قج داشت از پس می‌کشید ** دزد قج را برد حبلش را برید
As soon as he (the owner) noticed, he began to run to left and right, that he might find out where the stolen ram was.
چونک آگه شد دوان شد چپ و راست ** تا بیابد کان قج برده کجاست
Beside a well he saw the thief crying, “Alas! Woe is me!”
بر سر چاهی بدید آن دزد را ** که فغان می‌کرد کای واویلتا
“O master,” said he, “why are you lamenting?” He replied, “My purse (full) of gold has fallen into the well.470
گفت نالان از چی ای اوستاد ** گفت همیان زرم در چه فتاد
If you can go in and fetch it out, I will give you a fifth (of the money) with pleasure.
گر توانی در روی بیرون کشی ** خمس بدهم مر ترا با دلخوشی
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.
خمس صد دینار بستانی به دست ** گفت او خود این بهای ده قجست
If one door is shut ten doors are opened: if a ram is gone, God gives a camel in compensation.”
گر دری بر بسته شد ده در گشاد ** گر قجی شد حق عوض اشتر بداد
He took off his clothes and went into the well: at once the thief carried away his clothes too.
جامه‌ها بر کند و اندر چاه رفت ** جامه‌ها را برد هم آن دزد تفت
A prudent man is needed to find the way to the village: (if) prudence be absent, cupidity brings calamity.475
حازمی باید که ره تا ده برد ** حزم نبود طمع طاعون آورد
He (the Devil) is a mischievous thief: like a phantom, he has (he appears in) a (different) shape at every moment.
او یکی دزدست فتنه‌سیرتی ** چون خیال او را بهر دم صورتی
None but God knows his cunning: take refuge with God and escape from that impostor.
کس نداند مکر او الا خدا ** در خدا بگریز و وا ره زان دغا
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.”
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 said to him, “O Khwája, don't stay in (monastic) seclusion: monasticism is not good in regard to the religion of Ahmad (Mohammed).
مرغ گفتش خواجه در خلوت مه‌ایست ** دین احمد را ترهب نیک نیست
The Prophet has forbidden monasticism: how have you embraced a heresy, O trifler?
از ترهب نهی کردست آن رسول ** بدعتی چون در گرفتی ای فضول
The conditions (imposed by Islam) are: (to take part in) the Friday worship and the public prayers, to enjoin good and shun evil,480
جمعه شرطست و جماعت در نماز ** امر معروف و ز منکر احتراز
To bear patiently affliction caused by the ill-natured, and to confer benefit on (God's) creatures as (bounteously as) the clouds.
رنج بدخویان کشیدن زیر صبر ** منفعت دادن به خلقان هم‌چو ابر
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?
خیر ناس آن ینفع الناس ای پدر ** گر نه سنگی چه حریفی با مدر
Live amongst the community that is the object of (Divine) mercy: do not forsake the religion of Ahmad (Mohammed), be ruled (by his practice).”