بخل من لله عطا لله و بس ** جمله لله‌‌ام نیم من آن کس‌‌

بخل من لله عطا لله و بس ** جمله لله‌‌ام نیم من آن کس‌‌ 3805

My stinginess is for God's sake, my bounty is for God's sake alone: I belong entirely to God, I do not belong to any one (else);

و آن چه لله می‌‌کنم تقلید نیست ** نیست تخییل و گمان جز دید نیست‌‌

And that which I am doing for God's sake is not (done in) conformity, it is not fancy and opinion, it is naught but intuition.

ز اجتهاد و از تحری رسته‌‌ام ** آستین بر دامن حق بسته‌‌ام‌‌

I have been freed from effort and search, I have tied my sleeve to the skirt of God.

گر همی‌‌پرم همی‌‌بینم مطار ** ور همی‌‌گردم همی‌‌بینم مدار

If I am flying, I behold the place to which I soar; and if I am circling, I behold the axis on which I revolve;

ور کشم باری بدانم تا کجا ** ماهم و خورشید پیشم پیشوا

And if I am dragging a burden, I know whither: I am the moon, and the Sun is in front of me as the guide.”

بیش از این با خلق گفتن روی نیست ** بحر را گنجایی اندر جوی نیست‌‌ 3810

There is no means (possibility) of communicating more than this to the people: in the river there is no room for the Sea.

پست می‌‌گویم به اندازه‌‌ی عقول ** عیب نبود این بود کار رسول‌‌

I speak low according to the measure of (their) understandings: ’tis no fault, this is the practice of the Prophet.

از غرض حرم گواهی حر شنو ** که گواهی بندگان نه ارزد دو جو

“I am free from self-interest: hear the testimony of a freeman, for the testimony of slaves is not worth two barleycorns.”

در شریعت مر گواهی بنده را ** نیست قدری وقت دعوی و قضا

In the religious law the testimony of a slave has no value at the time of litigation and judgement.

گر هزاران بنده باشندت گواه ** بر نسنجد شرع ایشان را به کاه‌‌

(Even) if thousands of slaves bear witness on thy behalf, the law does not assign to them the weight of a straw.

بنده‌‌ی شهوت بتر نزدیک حق ** از غلام و بندگان مسترق‌‌ 3815

In God's sight the slave of lust is worse than menials and slaves brought into servitude,

کاین به یک لفظی شود از خواجه حر ** و آن زید شیرین و میرد سخت مر

For the latter becomes free at a single word from his master, while the former lives sweet but dies exceedingly bitter.

بنده‌‌ی شهوت ندارد خود خلاص ** جز به فضل ایزد و انعام خاص‌‌

The slave of lust hath no (means of) release at all except through the grace of God and His special favour.

در چهی افتاد کان را غور نیست ** و آن گناه اوست جبر و جور نیست‌‌

He has fallen into a pit that has no bottom, and that is his (own) sin: it is not (Divine) compulsion and injustice.

در چهی انداخت او خود را که من ** در خور قعرش نمی‌‌یابم رسن‌‌

He has cast himself into such a pit that I find no rope capable of (reaching) its bottom.

بس کنم گر این سخن افزون شود ** خود جگر چه بود که خارا خون شود 3820

I will make an end. If this discourse go further, not only hearts but rocks will bleed.

این جگرها خون نشد نز سختی است ** غفلت و مشغولی و بد بختی است‌‌

(If) these hearts have not bled, ’tis not because of (their) hardness, ’tis (because of) heedlessness and preoccupation and ill-fatedness.

خون شود روزی که خونش سود نیست ** خون شو آن وقتی که خون مردود نیست‌‌

They will bleed one day when blood is no use to them: do thou bleed at a time when (thy) blood is not rejected.

چون گواهی بندگان مقبول نیست ** عدل او باشد که بنده‌‌ی غول نیست‌‌

Inasmuch as the testimony of slaves is not accepted, the approved witness is he that is not the slave of the ghoul (of sensuality).

گشت ارسلناک شاهد در نذر ** ز آن که بود از کون او حر ابن حر

(The words) We have sent thee as a witness came in the Warning (the Qur’án), because he (the Prophet) was entirely free from (creaturely) existence.

چون که حرم خشم کی بندد مرا ** نیست اینجا جز صفات حق در آ 3825

“Since I am free, how should anger bind me? Nothing is here but Divine qualities. Come in!

اندر آ کازاد کردت فضل حق ** ز آن که رحمت داشت بر خشمش سبق‌‌

Come in, for the grace of God hath made thee free, because His mercy had the precedence over His wrath.

اندر آ اکنون که رستی از خطر ** سنگ بودی کیمیا کردت گهر

Come in now, for thou hast escaped from the peril: thou wert a (common) stone, the Elixir hath made thee a jewel.

رسته‌‌ای از کفر و خارستان او ** چون گلی بشکفته در بستان هو

Thou hast been delivered from unbelief and its thorn-thicket: blossom like a rose in the cypress-garden of Hú (God).

تو منی و من توام ای محتشم ** تو علی بودی علی را چون کشم‌‌

Thou art I and I am thou, O illustrious one: thou wert ‘Alí— how should I kill ‘Alí?

معصیت کردی به از هر طاعتی ** آسمان پیموده‌‌ای در ساعتی‌‌ 3830

Thou hast committed a sin better than any act of piety, thou hast traversed Heaven in a single moment.”

بس خجسته معصیت کان کرد مرد ** نی ز خاری بر دمد اوراق ورد

Very fortunate (was) the sin which the man committed: do not rose-leaves spring from a thorn?

نی گناه عمر و قصد رسول ** می‌‌کشیدش تا به درگاه قبول‌‌

Was not the sin of ‘Umar and his attempt on (the life of) the Prophet leading him to the gate of acceptance?

نی به سحر ساحران فرعونشان ** می‌‌کشید و گشت دولت عونشان‌‌

Was not Pharaoh because of the magic of the magicians drawing them (to himself), and did not (spiritual) fortune come to their aid?

گر نبودی سحرشان و آن جحود ** کی کشیدیشان به فرعون عنود

Had it not been for their magic and denial (of Moses), who would have brought them to rebellious Pharaoh?

کی بدیدندی عصا و معجزات ** معصیت طاعت شد ای قوم عصات‌‌ 3835

How would they have seen the rod and the miracles? Disobedience (to God) became obedience, O disobedient people.

ناامیدی را خدا گردن زده است ** چون گنه مانند طاعت آمده ست‌‌

God hath smitten the neck of despair, inasmuch as sin has become like obedience.

چون مبدل می‌‌کند او سیئات ** طاعتی‌‌اش می‌‌کند رغم وشات‌‌

Since He changes evil acts (into good), He makes it (the disobedience) an act of obedience in despite of slanderers (devils).

زین شود مرجوم شیطان رجیم ** و ز حسد او بطرقد گردد دو نیم‌‌

By this (mercy of God) the stoned (accursed) Devil is driven away and bursts with envy and is cloven asunder.

او بکوشد تا گناهی پرورد ** ز آن گنه ما را به چاهی آورد

He strives to foster a sin (in us) and by means of that sin bring us into a pit;

چون ببیند کان گنه شد طاعتی ** گردد او را نامبارک ساعتی‌‌ 3840

When he sees that the sin has become an act of obedience (to God), there comes round for him an unblest hour.

اندر آ من در گشادم مر ترا ** تف زدی و تحفه دادم مر ترا

“Come in! I open the door to thee. Thou spattest (on me) and I give thee a present.

مر جفاگر را چنینها می‌‌دهم ** پیش پای چپ چه سان سر می‌‌نهم‌‌

Such things I am giving to the doer of iniquity: (thou seest) in what fashion I lay my head before the left foot.

پس وفاگر را چه بخشم تو بدان ** گنجها و ملکهای جاودان‌‌

What then do I bestow on the doer of righteousness? Know thou, (I bestow) treasures and kingdoms everlasting.

گفتن پیغامبر علیه السلام به گوش رکابدار امیر المؤمنین علی علیه السلام که کشتن علی بر دست تو خواهد بودن خبرت کردم‌‌

How the Prophet, on whom be peace, said in the ear of the stirrup-holder of the Prince of the Faithful ‘Alí, may God honour his person, “I tell thee, ‘Alí will be slain by thy hand.”

من چنان مردم که بر خونی خویش ** نوش لطف من نشد در قهر نیش‌‌

I am such a man that the honey of my kindness did not become poison in wrath (even) against my murderer.

گفت پیغمبر به گوش چاکرم ** کاو برد روزی ز گردن این سرم‌‌ 3845

The Prophet said in the ear of my servant that one day he would sever this head of mine from my neck.

کرد آگه آن رسول از وحی دوست ** که هلاکم عاقبت بر دست اوست‌‌

The Prophet by (Divine) inspiration informed my friend that in the end my destruction would be (wrought) by his hand.

او همی‌‌گوید بکش پیشین مرا ** تا نیاید از من این منکر خطا

He (my friend) says, ‘Kill me first, in order that this hateful crime may not proceed from me.’

من همی‌‌گویم چو مرگ من ز تست ** با قضا من چون توانم حیله جست‌‌

I say, ‘Since my death is (to come) from thee, how can I seek to evade the destiny (of God)?’

او همی‌‌افتد به پیشم کای کریم ** مر مرا کن از برای حق دو نیم‌‌

He falls before me, saying, ‘O generous man, for God's sake cleave me in twain,

تا نیاید بر من این انجام بد ** تا نسوزد جان من بر جان خود 3850

That this evil end may not come upon me, and that my soul may not burn (with grief) for (thee who art) its (very) life.’

من همی‌‌گویم برو جف القلم ** ز آن قلم بس سر نگون گردد علم‌‌

I say, ‘Go: the Pen (of Divine ordainment) is dry; by that Pen many a (lofty) landmark is overthrown.

هیچ بغضی نیست در جانم ز تو ** ز آن که این را من نمی‌‌دانم ز تو

There is no hatred of thee in my soul, because I do not regard this (act) as (proceeding) from thee.

آلت حقی تو فاعل دست حق ** چون زنم بر آلت حق طعن و دق‌‌

Thou art God's instrument, God's hand is the (real) agent: how should I assail and oppose God's instrument?’”

گفت او پس آن قصاص از بهر چیست ** گفت هم از حق و آن سر خفی است‌‌

He (the knight) said, “For what reason, then, is retaliation (sanctioned)?” “’Tis from God, too,” said ‘Alí, “and that is a hidden mystery.