بخش 14 - مناظرهٔ 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).

The Prophet has forbidden monasticism: how have you embraced a heresy, O trifler?

The conditions (imposed by Islam) are: (to take part in) the Friday worship and the public prayers, to enjoin good and shun evil,

To bear patiently affliction caused by the ill-natured, and to confer benefit on (God's) creatures as (bounteously as) the clouds.

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?

Live amongst the community that is the object of (Divine) mercy: do not forsake the religion of Ahmad (Mohammed), be ruled (by his practice).”

He (the fowler) replied, “Any one whose intelligence is infirm, he in the opinion of the intelligent is like a stone and clod.

One whose (only) wish is for bread resembles an ass: companionship with him is the essence of monkery.

(Do not associate with him), for all except God crumbles away, (and) everything that is coming after a time will (inevitably) come.

His predicament is the same as that of his qibla (object of desire): call him ‘dead’ inasmuch as he seeks the dead.

Any one who lives with these (worldly) people is a monk, for his companions are (like) clods and stones.

In sooth, (actual) clods and stones never waylaid (and ruined) any one, (while) from those clods come a hundred thousand corruptions.”

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.

The valiant man enters on the unsafe road for the purpose of protecting and helping and fighting.

The root (innate quality) of manhood (only) becomes apparent at the time when the traveller meets his enemies on the road.

Since the Messenger (of Allah) was the Prophet of the sword, (the people of) his community are heroes and champions.

In our religion the right thing is war and terror; in the religion of Jesus the right thing is (retirement to) cave and mountain.”

He (the fowler) said, “Yes; if one has help (from God) and strength to make a mighty attack on evil and mischief.

(But) when there is no strength, ’tis better to abstain: spring easily away in flight from what cannot be endured.”

It (the bird) replied, “Firmness of heart is needed for achievement, but a (firm) friend does not lack friends.

Be a (firm) friend, that you may find friends innumerable; for without friends you will be left helpless.

The Devil is a wolf, and you are like Joseph: do not let go Jacob's skirt, O excellent one.

Generally the wolf seizes (his prey) at the moment when a year-old sheep strays alone by itself from the flock.

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?

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;

(But) not the fellow-traveller who is an enemy to Reason and seeks an opportunity to carry off your clothes,

(And only) goes about with you in order to find a mountain-pass where he can plunder you!

Nor one who has the (timorous) heart of a camel and, when he feels afraid, instructs (you) to turn back on the road!

By his camel's courage he frightens his comrade: know that such a fellow-traveller is an enemy, not a friend.

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.

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.

On this road (men's) souls are tried by terror as a sieve (is used) for sifting bran.

What is the road? Full of footprints. What is the comrade? The ladder whereby minds ascend.

I grant that, through (your) taking precautions, the wolf may not find you, (but) without company you will not find that (spiritual) alacrity.

He who cheerfully goes alone on a journey—(if he goes) with companions his progress is increased a hundredfold.

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.

To any ass that goes alone (and away) from the caravan the road is (made) a hundredfold (longer) by fatigue.

How many more goadings and cudgellings does it suffer that it may cross the desert (unaccompanied and) alone!

That ass is saying to you (implicitly), ‘Take good heed! Don't travel alone like this, unless you are an ass!’

Beyond doubt he who cheerfully goes alone into the custom-house will go more cheerfully (when he is) with companions.

Every prophet (that walked) on this straight road produced evidentiary miracles and sought fellow- travellers.

Were it not for the help given by the walls, how should houses and magazines arise?

If each wall be separated (from the others), how shall the roof remain suspended in the air?

If no help be given by ink and pen, how shall the writing come on to the surface of the paper?

If this rush-mat which some one is spreading were not joined together (interwoven), the wind would carry it away.

Since God created pairs of every kind, therefore (all) results are produced by means of union.”

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).

Make the Mathnawí nimble and pleasing to the heart: abridge and shorten (their) controversy.

Afterwards, it (the bird) said to him, “Whose is the wheat?” He replied, “It is the deposit of an orphan who has no guardian.

It is orphans' property, deposited with me because people deem me trustworthy.”

The bird said, “I am driven by necessity and in a sore plight: (even) carrion is lawful to me at this moment.

Hark, with your permission I will eat of this wheat, O trusty and devout and venerable one.”

He replied, “You are the judge of (your) necessity: if you eat without necessity, you will commit a sin;

And if the necessity exists, yet ’tis better to abstain; or if you do eat, at any rate give a guarantee for (payment of) it.”

Thereupon the bird pondered deeply, (but) its restive steed took its head (recoiled) from the pull of the rein.

When it had eaten the wheat, it remained in the trap: it recited several times (the chapters of the Qur’án entitled) Yásín and al-An‘ám.

What is (the use of crying) “Alas” and “Ah me” after being left helpless? This black smoke ought to have been (exhaled) before that (calamity).

At the time when greed and desire have stirred (in the heart), at that time keep saying, “(Help me), O Thou who comest at the cry for help!”

For that time is prior to the devastation of Basra, and it may be that Basra will still be saved from that overthrow.

O thou that wilt weep for me, O thou that wilt be bereft of me, weep for me before the demolition of Basra and Mawsil (Mosul).

Mourn for me and smear thyself with dust before my death; do not mourn for me after my death, but bear (the loss of me) with patience.

Weep for me before my destruction in (the flood of) decease: after the flood of decease leave off weeping.

At the time when the Devil was waylaying (you), at that time you ought to have recited (the Súra entitled) Yásín.

O watchman, use your rattle before the caravan is ruined (by the robbers).