که تو پاکی از خطر و ز نیستی ** نیستان را موجد و معنیستی
For Thou art holy (and free) from danger and from non-existence: Thou art He that brings the non-existent ones into being and endows (them with existence).
آن که رویانید داند سوختن ** ز آن که چون بدرید داند دوختن
He that made to grow can burn (destroy), because when He has torn, He can sew (mend).
میبسوزد هر خزان مر باغ را ** باز رویاند گل صباغ را
Every autumn He burns (withers) the garden; (then) He makes to grow again the rose that dyes (the garden),
کای بسوزیده برون آ تازه شو ** بار دیگر خوب و خوب آوازه شو3915
Saying, “O thou who wert withered, come forth, be fresh, once more be fair and of fair renown!”
چشم نرگس کور شد بازش بساخت ** حلق نی ببرید و بازش خود نواخت
The eye of the narcissus became blind: He restored it; the throat of the reed was cut: He himself fostered it again (and revived it).
ما چو مصنوعیم و صانع نیستیم ** جز زبون و جز که قانع نیستیم
Since we are made (by God) and are not makers, we are not (entitled to be anything) but humble and content.
ما همه نفسی و نفسی میزنیم ** گر نخوانی ما همه اهرمنیم
We all are of the flesh and busy with fleshliness: if Thou call us not (to Thyself), we all are Ahrimans (Devils).
ز آن ز اهرمن رهیدستیم ما ** که خریدی جان ما را از عمی
(If) we have been delivered from Ahriman, (it is only) because Thou hast redeemed our souls from blindness.
تو عصا کش هر که را که زندگی است ** بیعصا و بیعصا کش کور چیست3920
Thou art the Guide of every one that hath life: what is the blind man without staff and guide?
غیر تو هر چه خوش است و ناخوش است ** آدمی سوز است و عین آتش است
Excepting Thee (alone), whatsoever is sweet or unsweet is man-destroying and the essence of fire.
هر که را آتش پناه و پشت شد ** هم مجوسی گشت و هم زردشت شد
Any one to whom fire is a refuge and support becomes both a Magian and a Zoroaster.
کل شیء ما خلا الله باطل ** إن فضل الله غیم هاطل
Everything except Allah is vain: verily the grace of Allah is a cloud pouring abundantly and continually.
باز گشتن به حکایت امیر المؤمنین علی کرم الله وجهه و مسامحت کردن او با خونی خویش
Returning to the story of ‘Alí—may God honour his person!— and how generously he behaved to his murderer.
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 خشم3925
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 مراست3930
“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.
اقتلونی یا ثقاتی لائما ** إن فی قتلی حیاتی دایما
Slay me, my trusty friends, slay me, vile as I am: verily, in my being slain is my life for evermore.
إن فی موتی حیاتی یا فتی ** کم أفارق موطنی حتی متی3935
Verily, in my death is my life, O youth—how long shall I be parted from my home? Until when?
فرقتی لو لم تکن فی ذا السکون ** لم یقل إنا إليه راجعون
If there were not in my staying (in this world) my separation (from God), He would not have said, ‘Verily, we are returning to Him.’”