In Jalaluddin Rumi's *Masnavi*, the dispute between the Bedouin Arab and his wife takes a dramatic turn when the husband becomes sharply angered by her severe critiques. Realizing that he has become "sharp-tempered and refractory," the wife immediately changes her approach, employing weeping—which Rumi refers to as a "woman's snare"—and profound humility to appease him. She engages in complete self-naughting, declaring herself as merely his "dust" and insisting that her previous complaints about their destitution arose solely from her deep concern for his well-being. By laying down her ego, metaphorically offering her life, and appealing to his inner sweetness, she seeks to pacify his wrath. This narrative shift not only highlights complex interpersonal negotiation but also serves as an allegory for the rebellious soul eventually recognizing its transgressions, abandoning its pride, and adopting a posture of absolute surrender and repentance before the Divine.

The Bedouin Wife's Repentance and Submission in the Masnavi

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زن چو دید او را که تند و توسنست 
گشت گریان گریه خود دام زنست
گفت از تو کی چنین پنداشتم 
از تو من اومید دیگر داشتم
زن در آمد ازطریق نیستی 
گفت من خاک شماام نی ستی
جسم و جان و هرچه هستم آن تست 
حکم و فرمان جملگی فرمان تست
گر ز درویشی دلم از صبر جست 
بهر خویشم نیست آن بهر تو است
تو مرا در دردها بودی دوا 
من نمی‌خواهم که باشی بی‌نوا
جان تو کز بهر خویشم نیست این 
از برای تستم این ناله و حنین
خویش من والله که بهر خویش تو 
هر نفس خواهد که میرد پیش تو
کاش جانت کش روان من فدا 
از ضمیر جان من واقف بدی
چون تو با من این چنین بودی بظن 
هم ز جان بیزار گشتم هم ز تن
خاک را بر سیم و زر کردیم چون 
تو چنینی با من ای جان را سکون
تو که در جان و دلم جا می‌کنی 
زین قدر از من تبرا می‌کنی
تو تبرا کن که هستت دستگاه 
ای تبرای ترا جان عذرخواه
یاد می‌کن آن زمانی را که من 
چون صنم بودم تو بودی چون شمن
بنده بر وفق تو دل افروختست 
هرچه گویی پخت گوید سوختست
من سپاناخ تو با هرچم پزی 
یا ترش‌با یا که شیرین می‌سزی
کفر گفتم نک بایمان آمدم 
پیش حکمت از سر جان آمدم
خوی شاهانهٔ ترا نشناختم 
پیش تو گستاخ خر در تاختم
چون ز عفو تو چراغی ساختم 
توبه کردم اعتراض انداختم
می‌نهم پیش تو شمشیر و کفن 
می‌کشم پیش تو گردن را بزن
از فراق تلخ می‌گویی سخن 
هر چه خواهی کن ولیکن این مکن
در تو از من عذرخواهی هست سر 
با تو بی من او شفیعی مستمر
عذر خواهم در درونت خلق تست 
ز اعتماد او دل من جرم جست
رحم کن پنهان ز خود ای خشمگین 
ای که خلقت به ز صد من انگبین
زین نسق می‌گفت با لطف و گشاد 
در میانه گریه‌ای بر وی فتاد
گریه چون از حد گذشت و های های 
زو که بی گریه بد او خود دلربای
شد از آن باران یکی برقی پدید 
زد شراری در دل مرد وحید
آنک بندهٔ روی خوبش بود مرد 
چون بود چون بندگی آغاز کرد
آنک از کبرش دلت لرزان بود 
چون شوی چون پیش تو گریان شود
آنک از نازش دل و جان خون بود 
چونک آید در نیاز او چون بود
آنک در جور و جفااش دام ماست 
عذر ما چه بود چو او در عذر خاست
زین للناس حق آراستست 
زانچ حق آراست چون دانند جست
چون پی یسکن الیهاش آفرید 
کی تواند آدم از حوا برید
رستم زال ار بود وز حمزه بیش 
هست در فرمان اسیر زال خویش
آنک عالم مست گفتش آمدی 
کلمینی یا حمیرا می‌زدی
آب غالب شد بر آتش از لهیب 
زآتش او جوشد چو باشد در حجیب
چونک دیگی حایل آمد هر دو را 
نیست کرد آن آب را کردش هوا
ظاهرا بر زن چو آب ار غالبی 
باطنا مغلوب و زن را طالبی
این چنین خاصیتی در آدمیست 
مهر حیوان را کمست آن از کمیست

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## English translation
When the woman saw that he was sharp-tempered and refractory, she began to weep, for weeping is itself a woman’s snare. She said, ‘How could I ever have thought such a thing of you? I had hoped for something else from you. The woman entered by the way of self-naughting and said, ‘I am your dust, not a self-standing being. Body and soul and all that I am are yours; command and rule are wholly your command. If, from poverty, my heart sprang away from patience, it was not for myself; it was for you. You were my cure in sorrows; I do not want you to be destitute. By your soul, this is not for my own sake; this lamenting and moaning is for you. My self, by God, for the sake of your self, wishes at every breath to die before you. Would that your soul, for which my spirit is sacrificed, knew the inward secret of my soul. Since you held such a suspicion of me, I grew weary of both soul and body. Dust on silver and gold, since you are like this with me, O repose of my soul. You who dwell in my soul and heart, do you disown me for so little? Disown me, since you have the power; my soul begs pardon for your disowning. Remember the time when I was like an idol and you were like an idol-worshiper. Your servant has kindled her heart in accord with you; whatever you call cooked, she calls burned. I am your spinach; cook me however you wish, whether in sour stew or sweet stew, as you see fit. I spoke unbelief; now I have come to faith. Before your judgment I have come with my life in my hands. I did not recognize your kingly nature; before you I rashly drove an ass forward. Since I made a lamp from your forgiveness, I repented and cast objection away. I place sword and shroud before you; I stretch my neck before you: strike. You speak bitterly of separation; do whatever you wish, but do not do this. Within you there is, secretly, an advocate for me; with you, without me, it is a continual intercessor. My advocate within you is your own nature; trusting in it, my heart ventured into fault. Have mercy, hidden from yourself, O angry one, you whose nature is better than a hundred maunds of honey.’ In this manner she spoke with gentleness and openness; in the midst of it weeping overcame her. When the weeping passed all bounds, with cries of ‘hay, hay’ from one who even without weeping was herself heart-ravishing, from that rain a lightning flash appeared and struck a spark into the lonely man’s heart. The man who was already the slave of her beautiful face, what would he be when she began servitude? She whose pride made your heart tremble, what will happen when she weeps before you? She whose coquetry made heart and soul bleed, what will happen when she comes in need? She in whose cruelty and harshness lies our snare, what excuse have we when she rises to make apology? God has adorned this for humankind; how can they know how to flee from what God has adorned? Since He created her so that he might rest in her, how can Adam be severed from Eve? Even if he were Rustam son of Zal, greater than Hamza, he is captive to the command of his own wife. He whose speech would make the whole world drunk would say, ‘Speak to me, O Humayra.’ Water overcomes fire by its force, yet through fire it boils when a covering intervenes. When a pot comes between the two, it makes the water nothing; it turns it into air. Outwardly, like water, you may prevail over woman; inwardly you are overcome and seek woman. Such a property exists in humankind; love among animals is less, and that is because of deficiency.

دفتر اول - بخش ۱۱۸ - مراعات کردن زن شوهر را و استغفار کردن از گفتهٔ خویش / Book One - Section 118 - The Woman Showing Consideration to Her Husband and Seeking Forgiveness for Her Words

In Jalaluddin Rumi's Masnavi, the dispute between the Bedouin Arab and his wife escalates as she systematically dismantles his claims of spiritual virtue. When the husband attempts to defend their destitution by hiding behind the noble virtues of contentment and spiritual trust, the wife vehemently accuses him of hypocrisy. She argues that his so-called contentment is merely a mask for arrogance and a failure to provide, calling his grand claims 'empty wind.' She reminds him that true contentment is a divine treasure, not a superficial label used to excuse misery. Furthermore, she aggressively attacks his reliance on his own intellect, characterizing his corrupted reason not as a source of wisdom, but as a dangerous trap—a 'snake and scorpion' that binds and deceives others. Through her piercing rebuke, Rumi warns against the profound danger of using lofty spiritual vocabulary to justify worldly ego and laziness.

Google

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یک شب اعرابی زنی مر شوی را 
گفت و از حد برد گفت و گوی را
کین همه فقر و جفا ما می‌کشیم 
جمله عالم در خوشی ما ناخوشیم
نان‌مان نه نان خورش‌مان درد و رشک 
کوزه‌مان نه آب‌مان از دیده اشک
جامهٔ ما روز تاب آفتاب 
شب نهالین و لحاف از ماهتاب
قرص مه را قرص نان پنداشته 
دست سوی آسمان برداشته
ننگ درویشان ز درویشی ما 
روز شب از روزی اندیشی ما
خویش و بیگانه شده از ما رمان 
بر مثال سامری از مردمان
گر بخواهم از کسی یک مشت نسک 
مر مرا گوید خمش کن مرگ و جسک
مر عرب را فخر غزوست و عطا 
در عرب تو همچو اندر خط خطا
چه غزا ما بی‌غزا خود کشته‌ایم 
ما به تیغ فقر بی سر گشته‌ایم
چه عطا ما بر گدایی می‌تنیم 
مر مگس را در هوا رگ می‌زنیم
گر کسی مهمان رسد گر من منم 
شب بخسپد دلقش از تن بر کنم

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## English translation
One night a Bedouin woman spoke to her husband and carried the conversation beyond bounds: 'All this poverty and harshness we endure; the whole world is at ease, and we are ill at ease. We have no bread; our relish is pain and envy. We have no jug; our water is tears from our eyes. By day our clothing is the sun’s heat; by night our pillow and quilt are moonlight. We have taken the disk of the moon for a loaf of bread and stretched our hands toward the sky. Dervishes are put to shame by our poverty, by our day-and-night anxiety over provision. Kinsman and stranger have fled from us, as people shunned the Samiri. If I ask someone for a handful of lentils, he says to me, Be silent: death and carrion to you. The Arab’s pride is raiding and generosity; among Arabs you are like an error in a written line. What raid? Without any raid we have slain ourselves; by poverty’s sword we have become headless. What generosity? We are weaving ourselves into beggary; we are cutting a vein of a fly in the air. If a guest arrives, if I am truly myself, when he sleeps at night I will strip the patched cloak from his body.'

دفتر اول - بخش ۱۱۱ - قصهٔ اعرابی درویش و ماجرای زن با او به سبب قلت و درویشی / Book One - Section 111 - The Tale of the Dervish Bedouin and His Wife's Dispute with Him Due to Scarcity and Poverty

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زن برو زد بانگ کای ناموس‌کیش 
من فسون تو نخواهم خورد بیش
ترهات از دعوی و دعوت مگو 
رو سخن از کبر و از نخوت مگو
چند حرف طمطراق و کار بار 
کار و حال خود ببین و شرم‌دار
کبر زشت و از گدایان زشت‌تر 
روز سرد و برف وانگه جامه تر
چند دعوی و دم و باد و بروت 
ای ترا خانه چو بیت العنکبوت
از قناعت کی تو جان افروختی 
از قناعتها تو نام آموختی
گفت پیغامبر قناعت چیست گنج 
گنج را تو وا نمی‌دانی ز رنج
این قناعت نیست جز گنج روان 
تو مزن لاف ای غم و رنج روان
تو مخوانم جفت کمتر زن بغل 
جفت انصافم نیم جفت دغل
چون قدم با میر و با بگ می‌زنی 
چون ملخ را در هوا رگ می‌زنی
با سگان زین استخوان در چالشی 
چون نی اشکم تهی در نالشی
سوی من منگر بخواری سست سست 
تا نگویم آنچ در رگهای تست
عقل خود را از من افزون دیده‌ای 
مر من کم‌عقل را چون دیده‌ای
همچو گرگ غافل اندر ما مجه 
ای ز ننگ عقل تو بی‌عقل به
چونک عقل تو عقیلهٔ مردمست 
آن نه عقلست آن که مار و کزدمست
خصم ظلم و مکر تو الله باد 
فضل و عقل تو ز ما کوتاه باد
هم تو ماری هم فسون‌گر این عجب 
مارگیر و ماری ای ننگ عرب
زاغ اگر زشتی خود بشناختی 
همچو برف از درد و غم بگداختی
مرد افسونگر بخواند چون عدو 
او فسون بر مار و مار افسون برو
گر نبودی دام او افسون مار 
کی فسون مار را گشتی شکار
مرد افسون‌گر ز حرص کسب و کار 
در نیابد آن زمان افسون مار
مار گوید ای فسون‌گر هین و هین 
آن خود دیدی فسون من ببین
تو به نام حق فریبی مر مرا 
تا کنی رسوای شور و شر مرا
نام حقم بست نی آن رای تو 
نام حق را دام کردی وای تو
نام حق بستاند از تو داد من 
من به نام حق سپردم جان و تن
یا به زخم من رگ جانت برد 
یا که همچون من به زندانت برد
زن ازین گونه خشن گفتارها 
خواند بر شوی جوان طومارها

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## English translation
The woman shouted at him, “O worshipper of reputation, I will no longer be taken in by your spells. Do not speak nonsense out of pretension and spiritual calling; go, do not talk from pride and arrogance. How long this pompous talk and busy display? Look at your own work and state, and be ashamed. Pride is ugly, and uglier in beggars: a cold day, snow, and then wet clothes. How long these claims, boasts, empty wind, and moustaches, you whose house is like the house of the spider? When did you ever kindle your soul through contentment? From contentment you have learned only the name. The Prophet said, ‘What is contentment? A treasure.’ You do not know the treasure apart from hardship. This contentment is nothing but a moving treasure; do not boast, O moving grief and pain. Do not call me your mate; embrace me less. I am the mate of fairness, not the mate of deceit. Since you claim to stride with princes and begs, why are you trying to draw blood from a locust in the air? You quarrel with dogs over this bone; like a reed, empty-bellied, you are wailing. Do not look at me weakly and contemptuously, lest I say what is in your veins. You have seen your own intellect as greater than mine; how have you regarded me, whom you think deficient in intellect? Do not leap at us like a heedless wolf; better to be without intellect than disgraced by your intellect. Since your intellect is a fetter on people, that is not intellect; it is snake and scorpion. May God be the adversary of your oppression and cunning; may your virtue and intellect be kept far from us. You are both snake and spell-caster: strange indeed, snake-catcher and snake, O disgrace of the Arabs. If the crow knew its own ugliness, it would melt like snow from pain and grief. The spell-caster recites like an enemy: he casts a spell on the snake, and the snake casts a spell on him. If the snake’s spell were not a trap for him, how would he become prey to the snake’s spell? The spell-caster, from greed for livelihood and trade, does not at that moment perceive the snake’s spell. The snake says, ‘O spell-caster, beware, beware: you have seen your own spell; now see mine. You deceive me with the Name of God so that you may expose my turmoil and evil. God’s Name bound me, not your design; you made God’s Name a trap, woe to you. God’s Name will take justice for me from you; I entrusted soul and body to God’s Name. Either my blow will cut your life-vein, or it will take you, like me, to prison.’ With harsh speeches of this sort, the woman recited scrolls to her young husband.

دفتر اول - بخش ۱۱۵ - نصحیت کردن زن مر شوی را کی سخن افزون از قدم و از مقام خود مگو لم تقولون ما لا تفعلون کی این سخنها اگرچه راستست این مقام توکل ترا نیست و این سخن گفتن فوق مقام و معاملهٔ خود زیان دارد و کبر مقتا عند الله باشد / Book One - Section 115 - The Woman Advising Her Husband That He Should Not Speak Beyond His Step and Station, 'Why Do You Say What You Do Not Do?', That Although These Words Are True, This Station of Trust Is Not Yours, and Speaking Above One's Station and Practice Brings Harm and Constitutes Hateful Pride Before God

https://huggingface.co/docs/transformers/model_summary

Huggingface Model Summary

The Bedouin Wife's Critique of False Spiritual Pretension in the Masnavi

In Jalaluddin Rumi's *Masnavi*, the "Tale of the Bedouin Arab and His Wife" continues with the husband's profound rebuttal to his wife's bitter complaints about their earthly destitution. He counters her materialistic despair by invoking the prophetic tradition, "Poverty is my pride" (*faqr fakhri*). The husband explains that worldly wealth acts merely as a cloak that conceals human flaws, much like a deceitful slave-dealer uses clothes to hide a slave's physical defects. In contrast, spiritual poverty (*faqr*) strips away the ego's defenses, revealing the soul's true, unvarnished state before God. He warns his wife against judging the dervish's outward destitution, asserting that true mystics possess a hidden, boundless divine provision that transcends earthly kingdoms. Through this dialogue, Rumi fundamentally reframes poverty from a degrading state of material lack into an elevated state of spiritual liberation and complete contentment.

The Husband's Defense of Spiritual Poverty (Faqr) in the Masnavi

In Jalaluddin Rumi's Masnavi, the domestic dispute in the tale of the Bedouin Arab and his wife is ultimately revealed to be a profound psychological and spiritual allegory. Rumi explicitly instructs the reader to understand the husband and wife as representations of the human intellect and the carnal soul (nafs), respectively. The wife, embodying the nafs, is consumed with worldly needs—seeking reputation, sustenance, and social rank. She constantly pulls the individual toward earthly contrivances and material anxieties. Conversely, the husband represents spiritual reason, whose focus is entirely on the divine, remaining unconcerned with worldly survival. Their ongoing argument symbolizes the perpetual internal battle between worldly desires and spiritual devotion within the earthly body. Rumi emphasizes that this struggle is an inherent feature of earthly existence, as both components interact to navigate the physical world, but the intellect must ultimately remain anchored in God.

The Allegory of Intellect and Nafs in the Tale of the Bedouin and His Wife

In Book 1 of Jalaluddin Rumi's *Masnavi*, the dialogue between an impoverished Arab and his wife explores the Sufi concept of absolute trust in divine providence (*tawakkul*). In response to his wife's complaints about their lack of wealth, the husband uses the natural world to illustrate how anxiety over sustenance is a uniquely human failing. He points out that thousands of creatures—such as the turtledove, nightingale, and falcon—live happily without hoarding provisions, relying entirely on God as an "excellent provider." The husband explains that human grief and "root-cutting" obsessions over worldly gains and losses stem from the ego and an attachment to material existence. Through this discourse, Rumi presents the animals' innate reliance on the Divine as a model for spiritual contentment, contrasting the needless suffering caused by human greed with the peaceful acceptance of one's divinely apportioned lot.

The Arab's Discourse on Divine Sustenance and Animal Trust in the Masnavi

## Original content
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شوی گفتش چند جویی دخل و کشت 
خود چه ماند از عمر افزون‌تر گذشت
عاقل اندر بیش و نقصان ننگرد 
زانک هر دو همچو سیلی بگذرد
خواه صاف و خواه سیل تیره‌رو 
چون نمی‌پاید دمی از وی مگو
اندرین عالم هزاران جانور 
می‌زید خوش‌عیش بی زیر و زبر
شکر می‌گوید خدا را فاخته 
بر درخت و برگ شب نا ساخته
حمد می‌گوید خدا را عندلیب 
کاعتماد رزق بر تست ای مجیب
باز دست شاه را کرده نوید 
از همه مردار ببریده امید
همچنین از پشه‌گیری تا به پیل 
شد عیال الله و حق نعم المعیل
این همه غمها که اندر سینه‌هاست 
از بخار و گرد باد و بود ماست
این غمان بیخ‌کن چون داس ماست 
این چنین شد و آنچنان وسواس ماست
دان که هر رنجی ز مردن پاره‌ایست 
جزو مرگ از خود بران گر چاره‌ایست
چون ز جزو مرگ نتوانی گریخت 
دان که کلش بر سرت خواهند ریخت
جزو مرگ ار گشت شیرین مر ترا 
دان که شیرین می‌کند کل را خدا
دردها از مرگ می‌آید رسول 
از رسولش رو مگردان ای فضول
هر که شیرین می‌زید او تلخ مرد 
هر که او تن را پرستد جان نبرد
گوسفندان را ز صحرا می‌کشند 
آنک فربه‌تر مر آن را می‌کشند
شب گذشت و صبح آمد ای تمر 
چند گیری این فسانهٔ زر ز سر
تو جوان بودی و قانع‌تر بدی 
زر طلب گشتی خود اول زر بدی
رز بدی پر میوه چون کاسد شدی 
وقت میوه پختنت فاسد شدی
میوه‌ات باید که شیرین‌تر شود 
چون رسن تابان نه واپس‌تر رود
جفت مایی جفت باید هم‌صفت 
تا برآید کارها با مصلحت
جفت باید بر مثال همدگر 
در دو جفت کفش و موزه در نگر
گر یکی کفش از دو تنگ آید به پا 
هر دو جفتش کار ناید مر ترا
جفت در یک خرد وان دیگر بزرگ 
جفت شیر بیشه دیدی هیچ گرگ
راست ناید بر شتر جفت جوال 
آن یکی خالی و این پر مال مال
من روم سوی قناعت دل‌قوی 
تو چرا سوی شناعت می‌روی
مرد قانع از سر اخلاص و سوز 
زین نسق می‌گفت با زن تا بروز

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## English translation
The husband said to her, "How long will you seek income and sowing? What remains of life, when more than it has already passed? The wise person does not look to increase and decrease, for both pass like a torrent. Whether clear or a dark-flowing flood, since it does not last a moment, do not speak of it. In this world thousands of creatures live happily, without anxiety and upheaval. The turtledove gives thanks to God on the tree, though it has not prepared leaf or night-provision. The nightingale praises God: 'My trust for sustenance is in You, O Answerer.' The falcon has taken promise from the king's hand and has cut off hope from every carcass. Likewise, from the gnat-catcher to the elephant, all are God's household, and God is an excellent provider. All these griefs that are in breasts are from the vapor, dust, wind, and existence of us. These root-cutting griefs are like our sickle; our obsession is, 'This became so, and that became thus.' Know that every pain is a piece of death. Drive the part of death away from yourself, if there is a remedy. Since you cannot flee from the part of death, know that they will pour the whole of it on your head. If the part of death becomes sweet to you, know that God will make the whole sweet. Pains come as messengers from death; do not turn your face from its messenger, O meddlesome one. Whoever lives sweetly dies bitterly; whoever worships the body does not carry off the soul. They draw sheep from the pasture; whichever is fatter, that one they slaughter. The night has passed and morning has come, O date-palm; how long will you begin again this tale of gold? You were young and more content; you became a seeker of gold, while at first you yourself were gold. You were a vine full of fruit; how did you become worthless? At the time for your fruit to ripen, you became spoiled. Your fruit should become sweeter; like a rope being twisted, it should not go backward. You are my mate; a mate should be of like quality, so that affairs may turn out prudently. A mate should be like its fellow: look at a pair of shoes and boots. If one shoe of the two is tight on the foot, neither of the pair is of use to you. A pair in which one is small and the other large: have you ever seen a wolf paired with a forest lion? A pair of saddlebags does not sit right on a camel when one is empty and this one is stuffed full of goods. I go toward contentment with a strong heart; why do you go toward disgrace? The contented man, from sincerity and burning feeling, spoke in this manner with his wife until daybreak."

دفتر اول - بخش ۱۱۴ - صبر فرمودن اعرابی زن خود را و فضیلت صبر و فقر بیان کردن با زن / Book One - Section 114 - The Arab enjoining patience upon his wife and explaining the virtue of patience and poverty to her

## Original content
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گفت ای زن تو زنی یا بوالحزن 
فقر فخر آمد مرا بر سر مزن
مال و زر سر را بود همچون کلاه 
کل بود او کز کله سازد پناه
آنک زلف جعد و رعنا باشدش 
چون کلاهش رفت خوشتر آیدش
مرد حق باشد بمانند بصر 
پس برهنه به که پوشیده نظر
وقت عرضه کردن آن برده‌فروش 
بر کند از بنده جامهٔ عیب‌پوش
ور بود عیبی برهنه‌ش کی کند 
بل بجامه خدعه‌ای با وی کند
گوید ای شرمنده است از نیک و بد 
از برهنه کردن او از تو رمد
خواجه در عیبست غرقه تا به گوش 
خواجه را مالست و مالش عیب‌پوش
کز طمع عیبش نبیند طامعی 
گشت دلها را طمعها جامعی
ور گدا گوید سخن چون زر کان 
ره نیابد کالهٔ او در دکان
کار درویشی ورای فهم تست 
سوی درویشی بمنگر سست سست
زانک درویشان ورای ملک و مال 
روزیی دارند ژرف از ذوالجلال
حق تعالی عادلست و عادلان 
کی کنند استم‌گری بر بی‌دلان
آن یکی را نعمت و کالا دهند 
وین دگر را بر سر آتش نهند
آتشش سوزا که دارد این گمان 
بر خدا و خالق هر دو جهان
فقر فخری از گزافست و مجاز 
نه هزاران عز پنهانست و ناز
از غضب بر من لقبها راندی 
یارگیر و مارگیرم خواندی
گر بگیرم برکنم دندان مار 
تاش از سر کوفتن نبود ضرار
زانک آن دندان عدو جان اوست 
من عدو را می‌کنم زین علم دوست
از طمع هرگز نخوانم من فسون 
این طمع را کرده‌ام من سرنگون
حاش لله طمع من از خلق نیست 
از قناعت در دل من عالمیست
بر سر امرودبن بینی چنان 
زان فرود آ تا نماند آن گمان
چون که بر گردی تو سرگشته شوی 
خانه را گردنده بینی و آن توی

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## English translation
He said: O woman, are you a woman, or Abu'l-Hazan, father of grief? Poverty is my pride; do not beat me over the head with it. Wealth and gold are to the head like a cap; bald is the one who makes a refuge of a cap. One who has lovely curling locks looks better when his cap is gone. The man of God is like sight itself; for sight, nakedness is better than being veiled. When a slave-dealer presents a slave, he removes from the slave the garment that covers defects. If there were a defect, when would he strip him bare? Rather, he would deceive the buyer with clothing. He says: He is ashamed before good and bad people; if I stripped him, he would flee from you. The wealthy master is immersed in faults up to his ears; the master has wealth, and his wealth covers his faults. Because of greed, a greedy person does not see his fault; greeds have become a gatherer of hearts. But if a beggar speaks words like gold from the mine, his wares find no way into the shop. The work of dervishhood is beyond your understanding; do not look at dervishhood so weakly. For dervishes, beyond kingdom and property, have a deep provision from the Lord of Majesty. God Most High is just, and how could the just wrong the broken-hearted? To give one person bounty and goods and put another on the fire? Consuming be the fire of the one who holds such a suspicion about God, the Creator of both worlds. Is 'poverty is my pride' idle talk and metaphor? No: thousands of hidden honors and delights are in it. In anger you flung nicknames at me; you called me friend-catcher and snake-catcher. If I catch a snake, I pull out its fang so that no harm comes from its striking with its head. For that fang is the enemy of its life; through this knowledge I make the enemy a friend. I never recite a spell out of greed; I have overthrown this greed. God forbid, my desire is not from created beings; from contentment, a world is in my heart. You see things that way from atop the pear tree; come down from there so that this suspicion will not remain. When you turn round, you become dizzy: you see the house turning, though it is you who are turning.

دفتر اول - بخش ۱۱۶ - نصیحت کردن مرد مر زن را کی در فقیران به خواری منگر و در کار حق به گمان کمال نگر و طعنه مزن در فقر و فقیران به خیال و گمان بی‌نوایی خویشتن / Book One - Section 116 - The Man Advising the Woman That She Should Not Look Upon the Poor with Contempt, and Should Look Upon the Work of God with a Presumption of Perfection, and Should Not Taunt Poverty and the Poor Based on the Illusion and Presumption of Her Own Destitution

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