Do not think of entreating (me), do not make further entreaty except to that merciful and justice-dealing King.1675
لابه مندیش و مکن لابه دگر ** جز بدان شاه رحیم دادگر
I am a slave to (His) command, I dare not neglect His command which raised dust from the sea.
بنده فرمانم نیارم ترک کرد ** امر او کز بحر انگیزید گرد
Save from the Creator of ear and eye and head I will hear (accept) neither good nor evil—not even from my own soul.
جز از آن خلاق گوش و چشم و سر ** نشنوم از جان خود هم خیر و شر
My ear is deaf to all words but His: He is dearer to me than my sweet soul.
گوش من از گفت غیر او کرست ** او مرا از جان شیرین جان‌ترست
The soul came from Him, not He from the soul: He bestows a hundred thousand souls free of cost.
جان ازو آمد نیامد او ز جان ** صدهزاران جان دهم او رایگان
Who is the soul that I should prefer her to the Gracious (God)? What is a flea that I should burn the blanket on account of it?1680
جان کی باشد کش گزینم بر کریم ** کیک چه بود که بسوزم زو گلیم
I know no good but His good: I am deaf and dumb and blind to all but Him.
من ندانم خیر الا خیر او ** صم و بکم و عمی من از غیر او
My ear is deaf to those who make lamentation, for I am as the spear in His hand.
گوش من کرست از زاری‌کنان ** که منم در کف او هم‌چون سنان
[Explaining that when injury befalls you from a creature of God, he in reality is like an instrument. The gnostic is he that refers (all action) to God, not to the instrument; and if he refer it to the instrument formally, he does so not in ignorance but for a purpose. Thus Abú Yazíd, may God sanctify his spirit, said, “During all these years I have never spoken to any creature or heard any creature speak to me; but people fancy that I am speaking and listening to them, because they do not see the Most Great Speaker, of whom they in relation to me are (only) the echo.” The intelligent hearer pays no heed to the echo. There is a well-known proverb to this effect, (namely), “The wall said to the nail, ‘Why are you splitting me?’ The nail replied, ‘Look at him who is hitting me.’”]
بیان آنک مخلوقی کر ترا ازو ظلمی رسد به حقیقت او هم‌چون آلتیست عارف آن بود کی بحق رجوع کند نه به آلت و اگر به آلت رجوع کند به ظاهر نه از جهل کند بلک برای مصلحتی چنانک ابایزید قدس الله سره گفت کی چندین سالست کی من با مخلوق سخن نگفته‌ام و از مخلوق سخن نشنیده‌ام ولیکن خلق چنین پندارند کی با ایشان سخن می‌گویم و ازیشان می‌شنوم زیرا ایشان مخاطب اکبر را نمی‌بینند کی ایشان چون صدااند او را نسبت به حال من التفات مستمع عاقل به صدا نباشد چنانک مثل است معروف قال الجدار للوتد لم تشقنی قال الوتد انظر الی من یدقنی
Do not foolishly beg the spear for mercy: beg (mercy) of the King in whose hand it (the spear) is (held).
احمقانه از سنان رحمت مجو ** زان شهی جو کان بود در دست او
How shouldst thou supplicate the spear and sword which are captives in the hand of that Exalted One?
باسنان و تیغ لابه چون کنی ** کو اسیر آمد به دست آن سنی
He is (like) Ázar in craftsmanship, and I am the idol (made by Him): whatever instrument He may make of me, I become that.1685
او به صنعت آزرست و من صنم ** آلتی کو سازدم من آن شوم
If He make me a cup, I become a cup; and if He make me a dagger, I become a dagger.
گر مرا ساغر کند ساغر شوم ** ور مرا خنجر کند خنجر شوم
If He make me a fountain, I give water; and if He make me fire, I give heat.
گر مرا چشمه کند آبی هم ** ور مرا آتش کند تابی دهم
If He make rain of me, I give a cornstack; and if He make an arrow of me, I dart into the body.
گر مرا باران کند خرمن دهم ** ور مرا ناوک کند در تن جهم
If He make me a snake (márí), I emit venom; and if He make me a friend (yárí), I do (kindly) service.
گر مرا ماری کند زهر افکنم ** ور مرا یاری کند خدمت کنم
I am as a pen between His two fingers: I am not a waverer in the ranks of obedience (to Him).”1690
من چو کلکم در میان اصبعین ** نیستم در صف طاعت بین بین
He (Azrael) engaged the Earth in (this) discourse, (and meanwhile) he snatched from the old Earth a handful (of clay).
خاک را مشغول کرد او در سخن ** یک کفی بربود از آن خاک کهن
(Deftly) like a magician he snatched it from the Earth, (whilst) the Earth was absorbed, like those beside themselves, in (listening to) his words.
ساحرانه در ربود از خاکدان ** خاک مشغول سخن چون بی‌خودان
He brought the inconsiderate clay to God: (he brought) the runaway (back) to school.
برد تا حق تربت بی‌رای را ** تا به مکتب آن گریزان پای را
God said, “(I swear) by My resplendent knowledge, I will make thee the executioner of these (My) creatures.”
گفت یزدان که به علم روشنم ** که ترا جلاد این خلقان کنم
He replied, “O Lord, Thy creatures will regard me as their enemy when I strangle them at death.1695
گفت یا رب دشمنم گیرند خلق ** چون فشارم خلق را در مرگ حلق
Dost Thou deem it right, O exalted Lord, to make me hated and like a foe in appearance?”
تو روا داری خداوند سنی ** که مرا مبغوض و دشمن‌رو کنی
He (God) said, “I will bring into clear view certain causes, (such as) fever and dysentery and phrenitis and spear(-wounds);
گفت اسبابی پدید آرم عیان ** از تب و قولنج و سرسام و سنان
For (so) I will turn their attention from thee to the diseases and threefold causes (of death).”
که بگردانم نظرشان را ز تو ** در مرضها و سببهای سه تو
He (Azrael) replied, “O Lord, there are also servants (of Thine) who rend (shatter the illusion of) causes, O Almighty.”
گفت یا رب بندگان هستند نیز ** که سببها را بدرند ای عزیز