باز رو سوی علی و خونی‌‌اش ** و آن کرم با خونی و افزونی‌‌اش‌‌

Go back to ‘Alí and his murderer, and the kindness he showed to the murderer, and his superiority (moral and spiritual excellence).

گفت دشمن را همی بینم به چشم ** روز و شب بر وی ندارم هیچ خشم 3925

He said, “Day and night I see the enemy with my eyes, (but) I have no anger against him,

ز آنکه مرگم همچو من خوش آمده ست ** مرگ من در بعث چنگ اندر زده ست‌‌

Because death has become sweet as manna to me: my death has laid fast hold of resurrection.”

مرگ بی‌‌مرگی بود ما را حلال ** برگ بی‌‌برگی بود ما را نوال‌‌

The death of deathlessness is lawful to us, the provision of unprovidedness is a bounty to us.

ظاهرش مرگ و به باطن زندگی ** ظاهرش ابتر نهان پایندگی‌‌

’Tis death outwardly but life inwardly: apparently ’tis a cutting-off (decease), in secret (in reality) ’tis permanence (life without end).

در رحم زادن جنین را رفتن است ** در جهان او را ز نو بشکفتن است‌‌

To the embryo in the womb birth is a going (to another state of existence): in the world it (the embryo) blossoms anew.

چون مرا سوی اجل عشق و هواست ** نهی لا تلقوا بأيدیکم مراست‌‌ 3930

“Since I have intense love and longing for death, the prohibition do not cast yourselves (into destruction) is (meant) for me,

ز آنکه نهی از دانه‌‌ی شیرین بود ** تلخ را خود نهی حاجت کی شود

Because (only) the sweet berry is prohibited; (for) how should it become necessary to prohibit the sour one?

دانه‌‌ای که تلخ باشد مغز و پوست ** تلخی و مکروهی‌‌اش خود نهی اوست‌‌

The berry that has a sour kernel and rind—its very sourness and disagreeableness are (serve as) a prohibition of it.

دانه‌‌ی مردن مرا شیرین شده ست ** بل هم احیاء پی من آمده ست‌‌

To me the berry of dying has become sweet: (the text) nay, they are living has come (from God) on my account.