Rumi's Masnavi - 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).

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).

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

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).

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

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

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

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

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

Although the bird is delighted by (the fowler's) whistle, it takes fright when it (sees him and) does not find its own congener. 895

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

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

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

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

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

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

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

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

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

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

بیان توکل و ترک جهد گفتن نخجیران به شیر

A number of beasts of chase in a pleasant valley were continually harassed by a lion. 900

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

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

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

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

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

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

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

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

جواب گفتن شیر نخجیران را و فایده‌‌ی جهد گفتن‌‌

“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.

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

I am done to death by the cunning and fraud of men, I am bitten by the sting of (human) snake and scorpion; 905

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

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

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

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

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

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

ترجیح نهادن نخجیران توکل را بر جهد و اکتساب‌‌

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

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

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

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

Do not grapple with Destiny, O fierce and furious one, lest Destiny also pick a quarrel with thee. 910

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

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

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

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

ترجیح نهادن شیر جهد و اکتساب را بر توکل و تسلیم‌‌

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

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

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

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.”

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

How the beasts preferred trust in God to exertion.

ترجیح نهادن نخجیران توکل را بر اجتهاد

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. 915

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

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

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

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

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

Man devised (something), and his device was a snare (wherein he was trapped): that which he thought to be life was (actually) the drainer of his blood (his destroyer).

حیله کرد انسان و حیله‌‌ش دام بود ** آن که جان پنداشت خون آشام بود

He locked the door while the foe was in the house: the plot of Pharaoh was a story of this sort.

در ببست و دشمن اندر خانه بود ** حیله‌‌ی فرعون زین افسانه بود

That vengeful man slew hundreds of thousands of babes, while the one he was searching after was in his (Pharaoh's) house. 920

صد هزاران طفل کشت آن کینه کش ** و آن که او می‌‌جست اندر خانه‌‌اش‌‌

Since in our eyesight (foresight) there is much defect, go, let your own sight pass away (faná) in the sight of the Friend (God).

دیده‌‌ی ما چون بسی علت در اوست ** رو فنا کن دید خود در دید دوست‌‌

His sight for ours—what a goodly recompense! In His sight you will find the whole object of your desire.

دید ما را دید او نعم العوض ** یابی اندر دید او کل غرض‌‌

So long as the child could neither grasp (exert strength) nor run, he had nothing to ride on but his father's neck;

طفل تا گیرا و تا پویا نبود ** مرکبش جز گردن بابا نبود

When he became a busybody and plied hand and foot (exerted himself), he fell into trouble and wretchedness.

چون فضولی گشت و دست و پا نمود ** در عنا افتاد و در کور و کبود

The spirits of created beings, before (the creation of) hand and foot, by reason of their faithfulness were flying in (the realm of) purity; 925

جانهای خلق پیش از دست و پا ** می‌‌پریدند از وفا اندر صفا

When they were constrained by the (Divine) command, Get ye down, they became engaoled in anger and covetousness and contentment.

چون به امر اهبطوا بندی شدند ** حبس خشم و حرص و خرسندی شدند

We are the family of the Lord and craving after milk (like infants): he (the Prophet) said, ‘The people are God's family.’

ما عیال حضرتیم و شیر خواه ** گفت الخلق عیال للإله‌‌

He who gives rain from heaven is also able, from His mercy, to give us bread.”

آن که او از آسمان باران دهد ** هم تواند کاو ز رحمت نان دهد

How the lion pronounced exertion to be superior to trust in God.

باز ترجیح‌‌نهادن شیر جهد را بر توکل‌‌

“Yes,” said the lion; “but the Lord of His servants set a ladder before our feet.

گفت شیر آری ولی رب العباد ** نردبانی پیش پای ما نهاد

Step by step must we climb towards the roof: to be a necessitarian here is (to indulge in) foolish hopes. 930

پایه پایه رفت باید سوی بام ** هست جبری بودن اینجا طمع خام‌‌

You have feet: why do you make yourself out to be lame? you have hands: why do you conceal the fingers (whereby you grasp)?

پای داری چون کنی خود را تو لنگ ** دست داری چون کنی پنهان تو چنگ‌‌

When the master put a spade in the slave's hand, his object was made known to him (the slave) without (a word falling from his) tongue.

خواجه چون بیلی به دست بنده داد ** بی‌‌زبان معلوم شد او را مراد

Hand and spade alike are His (God's) implicit signs; (our powers of) thinking upon the end are His explicit declarations.

دست همچون بیل اشارتهای اوست ** آخر اندیشی عبارتهای اوست‌‌

When you take His signs to heart, you will devote your life to fulfilling that indication (of His will).

چون اشارتهاش را بر جان نهی ** در وفای آن اشارت جان دهی‌‌

Then He will give you hints (for the understanding) of mysteries, He will remove the burden from you and give you (spiritual) authority. 935

پس اشارتهای اسرارت دهد ** بار بر دارد ز تو کارت دهد

Do you bear (His burden)? He will cause you to be borne (aloft). Do you receive (His commands)? He will cause you to be received (into His favour).

حاملی محمول گرداند ترا ** قابلی مقبول گرداند ترا

If you accept His command, you will become the spokesman (thereof); if you seek union (with Him), thereafter you will become united.

قابل امر ویی قایل شوی ** وصل جویی بعد از آن واصل شوی‌‌

Freewill is the endeavour to thank (God) for His beneficence: your necessitarianism is the denial of that beneficence.

سعی شکر نعمتش قدرت بود ** جبر تو انکار آن نعمت بود

Thanksgiving for the power (of acting freely) increases your power; necessitarianism takes the (Divine) gift (of freewill) out of your hand.

شکر قدرت قدرتت افزون کند ** جبر نعمت از کفت بیرون کند

Your necessitarianism is (like) sleeping on the road: do not sleep! Sleep not, until you see the gate and the threshold! 940

جبر تو خفتن بود در ره مخسب ** تا نبینی آن در و درگه مخسب‌‌