بر من است امروز و فردا بر وی است ** خون چون من کس چنین ضایع کی است
To-day it lies on me and to-morrow it lies on him: when does the blood of one such as I am go to waste like this?
گر چه دیوار افکند سایه‌‌ی دراز ** باز گردد سوی او آن سایه باز
Although the wall casts a long shadow, (yet at last) the shadow turns back again towards it.
این جهان کوه است و فعل ما ندا ** سوی ما آید نداها را صدا215
This world is the mountain, and our action the shout: the echo of the shouts comes (back) to us.”
این بگفت و رفت در دم زیر خاک ** آن کنیزک شد ز عشق و رنج پاک
He said this and at the (same) moment went under the earth (gave up the ghost). The handmaiden was purged of love and pain,
ز انکه عشق مردگان پاینده نیست ** ز انکه مرده سوی ما آینده نیست
Because love of the dead is not enduring, because the dead one is never coming (back) to us;
عشق زنده در روان و در بصر ** هر دمی باشد ز غنچه تازه‌‌تر
(But) love of the living is every moment fresher than a bud in the spirit and in the sight.
عشق آن زنده گزین کاو باقی است ** کز شراب جان فزایت ساقی است
Choose the love of that Living One who is everlasting, who gives thee to drink of the wine that increases life.
عشق آن بگزین که جمله انبیا ** یافتند از عشق او کار و کیا220
Choose the love of Him from whose love all the prophets gained power and glory.
تو مگو ما را بدان شه بار نیست ** با کریمان کارها دشوار نیست
Do not say, “We have no admission to that King.” Dealings with the generous are not difficult.
بیان آن که کشتن و زهر دادن مرد زرگر به اشارت الهی بود نه به هوای نفس و تامل فاسد
Setting forth how the slaying and poisoning of the goldsmith was (prompted) by Divine suggestion, not by sensual desire and wicked meditation.
کشتن آن مرد بر دست حکیم ** نی پی اومید بود و نی ز بیم
The slaying of that man by the hand of the physician was not (done) on account of hope or fear.
او نکشتش از برای طبع شاه ** تا نیامد امر و الهام اله
He did not slay him to humour the king, (he did not slay him) until the Divine command and inspiration came.
آن پسر را کش خضر ببرید حلق ** سر آن را درنیابد عام خلق
As for the boy whose throat was cut by Khadir, the vulgar do not comprehend the mystery thereof.
آن که از حق یابد او وحی و جواب ** هر چه فرماید بود عین صواب225
He that receives from God inspiration and answer (to his prayer), whatsoever he may command is the essence of right.
آن که جان بخشد اگر بکشد رواست ** نایب است و دست او دست خداست
If one who bestows (spiritual) life should slay, it is allowable: he is the (Divine) vicegerent, and his hand is the hand of God.
همچو اسماعیل پیشش سر بنه ** شاد و خندان پیش تیغش جان بده
Like Ismá‘íl (Ishmael), lay your head before him; gladly and laughingly give up your soul before his dagger,
تا بماند جانت خندان تا ابد ** همچو جان پاک احمد با احد
In order that your soul may remain laughing unto eternity, like the pure soul of Ahmad (Mohammed) with the One (God).
عاشقان جام فرح آن گه کشند ** که به دست خویش خوبانشان کشند
Lovers drain the cup of (spiritual) life at the moment when the fair ones slay them with their own hand.
شاه آن خون از پی شهوت نکرد ** تو رها کن بد گمانی و نبرد230
The king did not commit that bloodshed because of lust: cease from thinking evil and disputing.
تو گمان بردی که کرد آلودگی ** در صفا غش کی هلد پالودگی
You thought that he committed a foul crime, (but) in (the state of) purity how should the sublimation leave (any) alloy (behind)?
بهر آن است این ریاضت وین جفا ** تا بر آرد کوره از نقره جفا
The purpose of this (severe) discipline and this rough treatment is that the furnace may extract the dross from the silver.
بهر آن است امتحان نیک و بد ** تا بجوشد بر سر آرد زر زبد
The testing of good and bad is in order that the gold may boil and bring the scum to the top.
گر نبودی کارش الهام اله ** او سگی بودی دراننده نه شاه
If his act were not the inspiration of God, he would have been a dog that rends (its prey), not a king.
پاک بود از شهوت و حرص و هوا ** نیک کرد او لیک نیک بد نما235
He was unstained by lust and covetousness and passion: (what) he did (was) good, but good that wore the aspect of evil.
گر خضر در بحر کشتی را شکست ** صد درستی در شکست خضر هست
If Khadir stove the boat in the sea, (yet) in Khadir's staving there are a hundred rightnesses.
وهم موسی با همه نور و هنر ** شد از آن محجوب، تو بی‌‌پر مپر
The imagination of Moses, notwithstanding his (spiritual) illumination and excellence, was screened from (the comprehension of) that (act of Khadir). Do not thou fly without wings!