How should there be a trial more (perfect) than this? The daily bread comes with joy to those who have patience.”
امتحان زین بیشتر خود چون بود ** رزق سوی صابران خوش می‌رود
How the fox answered the ass and urged him to seek a livelihood.
جواب دادن روبه خر را و تحریض کردن او خر را بر کسب
The fox said, “Leave these stories and apply all your poor efforts to earning a livelihood.
گفت روبه این حکایت را بهل ** دستها بر کسب زن جهد المقل
God has given you hands: do some work, earn something, help a friend.2420
دست دادستت خدا کاری بکن ** مکسبی کن یاری یاری بکن
Every one takes steps to earn something and (thereby) helps other friends (to earn),
هر کسی در مکسبی پا می‌نهد ** یاری یاران دیگر می‌کند
Because all the earning is not done by one (craftsman): (there is) a carpenter and also a water-carrier and a weaver.
زانک جمله کسب ناید از یکی ** هم دروگر هم سقا هم حایکی
By means of this partnership (the order of) the world is maintained: every one, (being impelled) by want, chooses some work.
این بهنبازیست عالم بر قرار ** هر کسی کاری گزیند ز افتقار
’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.”
طبل‌خواری در میانه شرط نیست ** راه سنت کار و مکسب کردنیست
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.”
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
He (the ass) said, “In the two worlds I do not know any means of livelihood superior to trust in my Lord.2425
گفت من به از توکل بر ربی ** می‌ندانم در دو عالم مکسبی
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).”
کسب شکرش را نمی‌دانم ندید ** تا کشد رزق خدا رزق و مزید
Their dispute was prolonged in mutual altercation (till) they became incapable of (further) questioning and answering.
بحثشان بسیار شد اندر خطاب ** مانده گشتند از سال و از جواب
Afterwards he (the fox) said to him, “Mark in the (Divine) kingdom the prohibition, ‘Do not cast yourselves into destruction.’
بعد از آن گفتش بدان در مملکه ** نهی لا تلقوا بایدی تهلکه
In a barren desert covered with stones self-denial is folly: God's world is wide.
صبر در صحرای خشک و سنگ‌لاخ ** احمقی باشد جهان حق فراخ
Move from this place towards the meadow, and browse there on the verdure round about the river—2430
نقل کن زینجا به سوی مرغزار ** می‌چر آنجا سبزه گرد جویبار
A meadow verdant like Paradise, where the verdure grows up to (as high as) the waist.
مرغزاری سبز مانند جنان ** سبزه رسته اندر آنجا تا میان
Happy the animal that goes thither: amidst the verdure a camel would become invisible.
خرم آن حیوان که او آنجا شود ** اشتر اندر سبزه ناپیدا شود
There, on every side, is a running fountain; there the animals are in comfort and security.”
هر طرف در وی یکی چشمه‌ی روان ** اندرو حیوان مرفه در امان
From asininity he (the ass) did not say to him, “O accursed one, thou art (come) from there: how art thou so wretched?
از خری او را نمی‌گفت ای لعین ** تو از آن‌جایی چرا زاری چنین
Where is thy gaiety and fatness and comeliness? What is (the meaning of) this lean starved body of thine?2435
کو نشاط و فربهی و فر تو ** چیست این لاغر تن مضطر تو
If thy description of the meadow is not (mere) falsehood and fiction, then why is thine eye not intoxicated (enraptured) by it?
شرح روضه گر دروغ و زور نیست ** پس چرا چشمت ازو مخمور نیست
These greedy looks and this blindness are the result of thy beggarliness, not of (spiritual) sovereignty.
این گدا چشمی و این نادیدگی ** از گدایی تست نه از بگلربگی
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?
چون ز چشمه آمدی چونی تو خشک ** ور تو ناف آهویی کو بوی مشک
How is there no trace in thee of that which thou sayest and describest, O exalted one?”
زانک می‌گویی و شرحش می‌کنی ** چون نشانی در تو نامد ای سنی
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).
مثل آوردن اشتر در بیان آنک در مخبر دولتی فر و اثر آن چون نبینی جای متهم داشتن باشد کی او مقلدست در آن
A certain man asked a camel, “Hey, whence comest thou, O thou whom fortune attends?2440
آن یکی پرسید اشتر را که هی ** از کجا می‌آیی ای اقبال پی
He replied, “From the hot-bath in thy street.” Said the other, “Truly, ’tis manifest in (the state of) thy knees!”
گفت از حمام گرم کوی تو ** گفت خود پیداست در زانوی تو
(When) Pharaoh, the obstinate rebel, saw Moses' snake, he begged for a respite and showed meekness.
مار موسی دید فرعون عنود ** مهلتی می‌خواست نرمی می‌نمود
The men of intelligence said, “This man (Pharaoh) ought to have been fiercer, since he is the Lord of the Judgement.
زیرکان گفتند بایستی که این ** تندتر گشتی چو هست او رب دین
Whether the miracle was a dragon or a snake, what has become of the pride and wrath proper to his divinity?
معجزه‌گر اژدها گر مار بد ** نخوت و خشم خدایی‌اش چه شد
If he is the Supreme Lord seated on the throne, what is this blandishment on account of a single worm?”2445
رب اعلی گر ویست اندر جلوس ** بهر یک کرمی چیست این چاپلوس
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,
نفس تو تا مست نقلست و نبید ** دانک روحت خوشه‌ی غیبی ندید
For the signs of that vision of the Light are (consist in) your withdrawal from the abode of delusion.
که علاماتست زان دیدار نور ** التجافی منک عن دار الغرور
Since the bird is frequenting a briny (piece of) water, it has not seen (found) help (for its thirst) in the sweet water;
مرغ چون بر آب شوری می‌تند ** آب شیرین را ندیدست او مدد
Nay, its faith is (mere) imitation: its spirit has never seen the face of faith.
بلک تقلیدست آن ایمان او ** روی ایمان را ندیده جان او
Hence, because of the accursed Devil, the imitator is in great danger from the road and the brigand;2450
پس خطر باشد مقلد را عظیم ** از ره و ره‌زن ز شیطان رجیم
(But) when he beholds the Light of God, he becomes safe: he is at rest from the agitations of doubt.
چون ببیند نور حق آمن شود ** ز اضطرابات شک او ساکن شود
The sea-foam (scum) is (always) in collision till it comes to the earth (land) which is its origin.
تا کف دریا نیاید سوی خاک ** که اصل او آمد بود در اصطکاک
The foam (scum) is earthly: it is an exile in the water: in exile agitation is inevitable.
خاکی است آن کف غریبست اندر آب ** در غریبی چاره نبود ز اضطراب
When his (the imitator's) eye is opened and he reads those characters (of Reality), the Devil hath no power over him any more.
چونک چشمش باز شد و آن نقش خواند ** دیو را بر وی دگر دستی نماند
Although the ass spoke of (spiritual) mysteries to the fox, he spoke superficially and like an imitator.2455
گرچه با روباه خر اسرار گفت ** سرسری گفت و مقلدوار گفت
He praised the water, but he had no longing (for it); he tore his face and raiment, but he was no lover.
آب را بستود و او تایق نبود ** رخ درید و جامه او عاشق نبود
The excuse made by the hypocrite was bad, not good, because it was (only) on their lips, not in their hearts.
از منافق عذر رد آمد نه خوب ** زانک در لب بود آن نه در قلوب
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).
بوی سیبش هست جزو سیب نیست ** بو درو جز از پی آسیب نیست
The charge of a woman in battle does not break the (hostile) ranks; nay, her plight becomes pitiable.
حمله‌ی زن در میان کارزار ** نشکند صف بلک گردد کارزار
Though you see her take the sword (and fight) like a lion amidst the ranks, (yet) her hand trembles.2460