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).
که تو پاکی از خطر و ز نیستی ** نیستان را موجد و معنیستی
He that made to grow can burn (destroy), because when He has torn, He can sew (mend).
آن که رویانید داند سوختن ** ز آن که چون بدرید داند دوختن
Every autumn He burns (withers) the garden; (then) He makes to grow again the rose that dyes (the garden),
می‌‌بسوزد هر خزان مر باغ را ** باز رویاند گل صباغ را
Saying, “O thou who wert withered, come forth, be fresh, once more be fair and of fair renown!”3915
کای بسوزیده برون آ تازه شو ** بار دیگر خوب و خوب آوازه شو
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).
چشم نرگس کور شد بازش بساخت ** حلق نی ببرید و بازش خود نواخت
Since we are made (by God) and are not makers, we are not (entitled to be anything) but humble and content.
ما چو مصنوعیم و صانع نیستیم ** جز زبون و جز که قانع نیستیم
We all are of the flesh and busy with fleshliness: if Thou call us not (to Thyself), we all are Ahrimans (Devils).
ما همه نفسی و نفسی می‌‌زنیم ** گر نخوانی ما همه اهرمنیم
(If) we have been delivered from Ahriman, (it is only) because Thou hast redeemed our souls from blindness.
ز آن ز اهرمن رهیدستیم ما ** که خریدی جان ما را از عمی
Thou art the Guide of every one that hath life: what is the blind man without staff and guide?3920
تو عصا کش هر که را که زندگی است ** بی‌‌عصا و بی‌‌عصا کش کور چیست
Excepting Thee (alone), whatsoever is sweet or unsweet is man-destroying and the essence of fire.
غیر تو هر چه خوش است و ناخوش است ** آدمی سوز است و عین آتش است
Any one to whom fire is a refuge and support becomes both a Magian and a Zoroaster.
هر که را آتش پناه و پشت شد ** هم مجوسی گشت و هم زردشت شد
Everything except Allah is vain: verily the grace of Allah is a cloud pouring abundantly and continually.
کل شی‌‌ء ما خلا الله باطل ** إن فضل الله غیم هاطل
Returning to the story of ‘Alí—may God honour his person!— and how generously he behaved to his murderer.
باز گشتن به حکایت امیر المؤمنین علی کرم الله وجهه و مسامحت کردن او با خونی خویش
Go back to ‘Alí and his murderer, and the kindness he showed to the murderer, and his superiority (moral and spiritual excellence).
باز رو سوی علی و خونی‌‌اش ** و آن کرم با خونی و افزونی‌‌اش
He said, “Day and night I see the enemy with my eyes, (but) I have no anger against him,3925
گفت دشمن را همی بینم به چشم ** روز و شب بر وی ندارم هیچ خشم
Because death has become sweet as manna to me: my death has laid fast hold of resurrection.”
ز آنکه مرگم همچو من خوش آمده ست ** مرگ من در بعث چنگ اندر زده ست
The death of deathlessness is lawful to us, the provision of unprovidedness is a bounty to us.
مرگ بی‌‌مرگی بود ما را حلال ** برگ بی‌‌برگی بود ما را نوال
’Tis death outwardly but life inwardly: apparently ’tis a cutting-off (decease), in secret (in reality) ’tis permanence (life without end).
ظاهرش مرگ و به باطن زندگی ** ظاهرش ابتر نهان پایندگی
To the embryo in the womb birth is a going (to another state of existence): in the world it (the embryo) blossoms anew.
در رحم زادن جنین را رفتن است ** در جهان او را ز نو بشکفتن است
“Since I have intense love and longing for death, the prohibition do not cast yourselves (into destruction) is (meant) for me,3930
چون مرا سوی اجل عشق و هواست ** نهی لا تلقوا بأيدیکم مراست
Because (only) the sweet berry is prohibited; (for) how should it become necessary to prohibit the sour one?
ز آنکه نهی از دانه‌‌ی شیرین بود ** تلخ را خود نهی حاجت کی شود
The berry that has a sour kernel and rind—its very sourness and disagreeableness are (serve as) a prohibition of it.
دانه‌‌ای که تلخ باشد مغز و پوست ** تلخی و مکروهی‌‌اش خود نهی اوست
To me the berry of dying has become sweet: (the text) nay, they are living has come (from God) on my account.
دانه‌‌ی مردن مرا شیرین شده ست ** بل هم احیاء پی من آمده ست
Slay me, my trusty friends, slay me, vile as I am: verily, in my being slain is my life for evermore.
اقتلونی یا ثقاتی لائما ** إن فی قتلی حیاتی دایما
Verily, in my death is my life, O youth—how long shall I be parted from my home? Until when?3935
إن فی موتی حیاتی یا فتی ** کم أفارق موطنی حتی متی
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.’”
فرقتی لو لم تکن فی ذا السکون ** لم یقل إنا إليه راجعون
The returning one is he that comes back to his (native) city, and (fleeing) from the separation (plurality) of Time approaches the Unity.
راجع آن باشد که باز آید به شهر ** سوی وحدت آید از تفریق دهر
How the stirrup-holder of ‘Alí, may God honour his person, came (to him), saying, “For God's sake, kill me and deliver me from this doom.”
افتادن رکابدار هر باری پیش علی کرم الله وجهه که ای امیر المؤمنین از بهر خدا مرا بکش و از این قضا برهان
“He came back, saying, ‘O‘ Alí, kill me quickly, that I may not see that bitter moment and hour.
باز آمد کای علی زودم بکش ** تا نبینم آن دم و وقت ترش
Shed my blood, I make it lawful to thee, so that my eye may not behold that resurrection’.
من حلالت می‌‌کنم خونم بریز ** تا نبیند چشم من آن رستخیز
I said, ‘If every atom should become a murderer and, dagger in hand, go to attack thee,3940
گفتم ار هر ذره‌‌ای خونی شود ** خنجر اندر کف به قصد تو رود
None (of them) could cut from thee the tip of a single hair, since the Pen has written against thee such a line (of doom).
یک سر مو از تو نتواند برید ** چون قلم بر تو چنان خطی کشید
But do not grieve: I am intercessor for thee: I am the spirit's master, I am not the body's slave.
لیک بی‌‌غم شو شفیع تو منم ** خواجه‌‌ی روحم نه مملوک تنم
This body hath no value in my sight: without my body I am the noble (in spirit), the son of the noble.
پیش من این تن ندارد قیمتی ** بی‌‌تن خویشم فتی ابن الفتی
Dagger and sword have become my sweet basil: my death has become my banquet and narcissus-pot.’”
خنجر و شمشیر شد ریحان من ** مرگ من شد بزم و نرگسدان من
He that hamstrings (mortifies) his body in this fashion, how should he covet the Princedom and the Caliphate?3945
آن که او تن را بدین سان پی کند ** حرص میری و خلافت کی کند
Outwardly he strives after power and authority, (but only) that he may show to princes the (right) way and judgement;
ز آن به ظاهر کوشد اندر جاه و حکم ** تا امیران را نماید راه و حکم
That he may give another spirit to the Princedom; that he may give fruit to the palm tree of the Caliphate.
تا امیری را دهد جانی دگر ** تا دهد نخل خلافت را ثمر
Explaining that the motive of the Prophet, on whom be peace, in seeking to conquer Mecca and other (places) than Mecca was not love of worldly dominion, inasmuch as he has said “This world is a carcase,” but that on the contrary it was by the command (of God).
بیان آن که فتح طلبیدن پیغامبر علیه السلام مکه را و غیر مکه را بجهت دوستی ملک دنیا نبود چون فرموده است که الدنیا جیفه بلکه به امر بود
Likewise the Prophet's struggle to conquer Mecca—how can he be suspected of (being inspired by) love of this world?
جهد پیغمبر به فتح مکه هم ** کی بود در حب دنیا متهم
He who on the day of trial shut his eyes and heart to the treasury of the Seven Heavens,
آن که او از مخزن هفت آسمان ** چشم و دل بر بست روز امتحان
(When) the horizons of all the Seven Heavens were full of houris and genies (who had come) to gaze upon him,3950
از پی نظاره‌‌ی او حور و جان ** پر شده آفاق هر هفت آسمان
Having arrayed themselves for his sake—how indeed should he care for anything except the Beloved?
خویشتن آراسته از بهر او ** خود و را پروای غیر دوست کو
He had become so filled with magnification of God, that even those nearest to God would find no way (of intruding) there.
آن چنان پر گشته از اجلال حق ** که در او هم ره نیابد آل حق
“In Us (in Our unity) is no room for a prophet sent as an apostle, nor yet for the Angels or the Spirit. Do ye, therefore, understand!”
لا یسع فینا نبی مرسل ** و الملک و الروح ایضا فاعقلوا
He (also) said, “We are má zágh (that is, Our eye did not rove), we are not (looking for carrion) like crows (zágh); We are intoxicated with (enraptured by) the Dyer, we are not intoxicated with the garden (of flowers with their many dyes).”
گفت ما زاغیم همچون زاغ نه ** مست صباغیم مست باغ نه
Inasmuch as to the eye of the Prophet the treasuries of the celestial spheres and intelligences seemed (worthless) as a straw,3955
چون که مخزنهای افلاک و عقول ** چون خسی آمد بر چشم رسول
What, then, would Mecca and Syria and ‘Iráq be (worth to him), that he should show fight and longing (to gain possession of them)?
پس چه باشد مکه و شام و عراق ** که نماید او نبرد و اشتیاق
(Only) the evil mind which judges by its own ignorance and cupidity will think that of him (impute that motive to him).
آن گمان بر وی ضمیر بد کند ** که قیاس از جهل و حرص خود کند
When you make yellow glass a veil (between your eyes and the sun), you see all the sunlight yellow.
آبگینه‌‌ی زرد چون سازی نقاب ** زرد بینی جمله نور آفتاب
Break those blue and yellow glasses, in order that you may know (distinguish) the dust and the man (who is concealed by it).
بشکن آن شیشه‌‌ی کبود و زرد را ** تا شناسی گرد را و مرد را
The dust (of the body) has lifted up its head (risen) around the (spiritual) horseman: you have fancied the dust to be the man of God.3960
گرد فارس گرد سر افراشته ** گرد را تو مرد حق پنداشته
Iblís saw (only) the dust, and said, “How should this offspring of clay (Adam) be superior to me of the fiery brow?”
گرد دید ابلیس و گفت این فرع طین ** چون فزاید بر من آتش جبین