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6
479-528

  • 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).”
  • در میان امت مرحوم باش  ** سنت احمد مهل محکوم باشد 

  • He (the fowler) replied, “Any one whose intelligence is infirm, he in the opinion of the intelligent is like a stone and clod.
  • گفت عقل هر که را نبود رسوخ  ** پیش عاقل او چو سنگست و کلوخ 

  • One whose (only) wish is for bread resembles an ass: companionship with him is the essence of monkery. 485
  • چون حمارست آنک نانش امنیتست  ** صحبت او عین رهبانیتست 

  • (Do not associate with him), for all except God crumbles away, (and) everything that is coming after a time will (inevitably) come.
  • زانک غیر حق همه گردد رفات  ** کل آت بعد حین فهو آت 

  • His predicament is the same as that of his qibla (object of desire): call him ‘dead’ inasmuch as he seeks the dead.
  • حکم او هم حکم قبله‌ی او بود  ** مرده‌اش خوان چونک مرده‌جو بود 

  • Any one who lives with these (worldly) people is a monk, for his companions are (like) clods and stones.
  • هر که با این قوم باشد راهبست  ** که کلوخ و سنگ او را صاحبست 

  • In sooth, (actual) clods and stones never waylaid (and ruined) any one, (while) from those clods come a hundred thousand corruptions.”
  • خود کلوخ و سنگ کس را ره نزد  ** زین کلوخان صد هزار آفت رسد 

  • The bird said to him, “(Well), then, the Jihád (spiritual war) is (waged) at the time when a brigand like this is on the road. 490
  • گفت مرغش پس جهاد آنگه بود  ** کین چنین ره‌زن میان ره بود 

  • The valiant man enters on the unsafe road for the purpose of protecting and helping and fighting.
  • از برای حفظ و یاری و نبرد  ** بر ره ناآمن آید شیرمرد 

  • The root (innate quality) of manhood (only) becomes apparent at the time when the traveller meets his enemies on the road.
  • عرق مردی آنگهی پیدا شود  ** که مسافر همره اعدا شود 

  • Since the Messenger (of Allah) was the Prophet of the sword, (the people of) his community are heroes and champions.
  • چون نبی سیف بودست آن رسول  ** امت او صفدرانند و فحول 

  • In our religion the right thing is war and terror; in the religion of Jesus the right thing is (retirement to) cave and mountain.”
  • مصلحت در دین ما جنگ و شکوه  ** مصلحت در دین عیسی غار و کوه 

  • He (the fowler) said, “Yes; if one has help (from God) and strength to make a mighty attack on evil and mischief. 495
  • گفت آری گر بود یاری و زور  ** تا به قوت بر زند بر شر و شور 

  • (But) when there is no strength, ’tis better to abstain: spring easily away in flight from what cannot be endured.”
  • چون نباشد قوتی پرهیز به  ** در فرار لا یطاق آسان بجه 

  • It (the bird) replied, “Firmness of heart is needed for achievement, but a (firm) friend does not lack friends.
  • گفت صدق دل بباید کار را  ** ورنه یاران کم نیاید یار را 

  • Be a (firm) friend, that you may find friends innumerable; for without friends you will be left helpless.
  • یار شو تا یار بینی بی‌عدد  ** زانک بی‌یاران بمانی بی‌مدد 

  • The Devil is a wolf, and you are like Joseph: do not let go Jacob's skirt, O excellent one.
  • دیو گرگست و تو هم‌چون یوسفی  ** دامن یعقوب مگذار ای صفی 

  • Generally the wolf seizes (his prey) at the moment when a year-old sheep strays alone by itself from the flock. 500
  • گرگ اغلب آنگهی گیرا بود  ** کز رمه شیشک به خود تنها رود 

  • He who has abandoned (the performance of) the Sunna with the (Moslem) community, has not he drunk his own blood (exposed himself to destruction) in such a haunt of wild beasts?
  • آنک سنت یا جماعت ترک کرد  ** در چنین مسبع نه خون خویش خورد 

  • The Sunna is the (safe) road, and the community are like (your) companions (on the road): without the road and without comrades you will fall into (sore) straits;
  • هست سنت ره جماعت چون رفیق  ** بی‌ره و بی‌یار افتی در مضیق 

  • (But) not the fellow-traveller who is an enemy to Reason and seeks an opportunity to carry off your clothes,
  • همرهی نه کو بود خصم خرد  ** فرصتی جوید که جامه‌ی تو برد 

  • (And only) goes about with you in order to find a mountain-pass where he can plunder you!
  • می‌رود با تو که یابد عقبه‌ای  ** که تواند کردت آنجا نهبه‌ای 

  • Nor one who has the (timorous) heart of a camel and, when he feels afraid, instructs (you) to turn back on the road! 505
  • یا بود اشتردلی چون دید ترس  ** گوید او بهر رجوع از راه درس 

  • By his camel's courage he frightens his comrade: know that such a fellow-traveller is an enemy, not a friend.
  • یار را ترسان کند ز اشتردلی  ** این چنین همره عدو دان نه ولی 

  • The road (to God) is self-sacrifice, and in every thicket is a bane to drive back any one whose soul is (brittle) as a glass bottle.
  • راه جان‌بازیست و در هر غیشه‌ای  ** آفتی در دفع هر جان‌شیشه‌ای 

  • The road of religion is full of trouble and bale for the reason that it is not the road for any one whose nature is effeminate.
  • راه دین زان رو پر از شور و شرست  ** که نه راه هر مخنث گوهرست 

  • On this road (men's) souls are tried by terror as a sieve (is used) for sifting bran.
  • در ره این ترس امتحانهای نفوس  ** هم‌چو پرویزن به تمییز سبوس 

  • What is the road? Full of footprints. What is the comrade? The ladder whereby minds ascend. 510
  • راه چه بود پر نشان پایها  ** یار چه بود نردبان رایها 

  • I grant that, through (your) taking precautions, the wolf may not find you, (but) without company you will not find that (spiritual) alacrity.
  • گیرم آن گرگت نیابد ز احتیاط  ** بی ز جمعیت نیابی آن نشاط 

  • He who cheerfully goes alone on a journey—(if he goes) with companions his progress is increased a hundredfold.
  • آنک تنها در رهی او خوش رود  ** با رفیقان سیر او صدتو شود 

  • Notwithstanding the grossness of the ass, it (the ass) is exhilarated, O dervish, by comrades (of its own kind) and becomes capable of (exerting) strength.
  • با غلیظی خر ز یاران ای فقیر  ** در نشاط آید شود قوت‌پذیر 

  • To any ass that goes alone (and away) from the caravan the road is (made) a hundredfold (longer) by fatigue.
  • هر خری کز کاروان تنها رود  ** بر وی آن راه از تعب صدتو شود 

  • How many more goadings and cudgellings does it suffer that it may cross the desert (unaccompanied and) alone! 515
  • چند سیخ و چند چوب افزون خورد  ** تا که تنها آن بیابان را برد 

  • That ass is saying to you (implicitly), ‘Take good heed! Don't travel alone like this, unless you are an ass!’
  • مر ترا می‌گوید آن خر خوش شنو  ** گر نه‌ای خر هم‌چنین تنها مرو 

  • Beyond doubt he who cheerfully goes alone into the custom-house will go more cheerfully (when he is) with companions.
  • آنک تنها خوش رود اندر رصد  ** با رفیقان بی‌گمان خوشتر رود 

  • Every prophet (that walked) on this straight road produced evidentiary miracles and sought fellow-travellers.
  • هر نبیی اندرین راه درست  ** معجزه بنمود و همراهان بجست 

  • Were it not for the help given by the walls, how should houses and magazines arise?
  • گر نباشد یاری دیوارها  ** کی برآید خانه و انبارها 

  • If each wall be separated (from the others), how shall the roof remain suspended in the air? 520
  • هر یکی دیوار اگر باشد جدا  ** سقف چون باشد معلق در هوا 

  • If no help be given by ink and pen, how shall the writing come on to the surface of the paper?
  • گر نباشد یاری حبر و قلم  ** کی فتد بر روی کاغذها رقم 

  • If this rush-mat which some one is spreading were not joined together (interwoven), the wind would carry it away.
  • این حصیری که کسی می‌گسترد  ** گر نپیوندد به هم بادش برد 

  • Since God created pairs of every kind, therefore (all) results are produced by means of union.”
  • حق ز هر جنسی چو زوجین آفرید  ** پس نتایج شد ز جمعیت پدید 

  • He (the fowler) spoke (on one side) and it (the bird) spoke (on the other side): their debate on this subject was prolonged by the vehemence (with which they argued).
  • او بگفت و او بگفت از اهتزاز  ** بحثشان شد اندرین معنی دراز 

  • Make the Mathnawí nimble and pleasing to the heart: abridge and shorten (their) controversy. 525
  • مثنوی را چابک و دلخواه کن  ** ماجرا را موجز و کوتاه کن 

  • Afterwards, it (the bird) said to him, “Whose is the wheat?” He replied, “It is the deposit of an orphan who has no guardian.
  • بعد از آن گفتش که گندم آن کیست  ** گفت امانت از یتیم بی وصیست 

  • It is orphans' property, deposited with me because people deem me trustworthy.”
  • مال ایتام است امانت پیش من  ** زانک پندارند ما را متمن 

  • The bird said, “I am driven by necessity and in a sore plight: (even) carrion is lawful to me at this moment.
  • گفت من مضطرم و مجروح‌حال  ** هست مردار این زمان بر من حلال