ما که‌‌ایم اندر جهان پیچ پیچ ** چون الف او خود چه دارد هیچ هیچ
Who are we? In this tangled (complex) world what (thing other than He) indeed hath He (who is single) like alif? Nothing, nothing.
سؤال کردن رسول روم از عمر از سبب ابتلای ارواح با این آب و گل اجساد
How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body.
گفت یا عمر چه حکمت بود و سر ** حبس آن صافی در این جای کدر1515
He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place?
آب صافی در گلی پنهان شده ** جان صافی بسته‌‌ی ابدان شده
The pure water has become hidden in mud: the pure spirit has become bound in bodies.”
گفت تو بحثی شگرفی می‌‌کنی ** معنیی را بند حرفی می‌‌کنی
He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.
حبس کردی معنی آزاد را ** بند حرفی کرده ای تو یاد را
Thou hast imprisoned the free (unconditioned) meaning, thou hast bound the wind in a word.
از برای فایده این کرده‌‌ای ** تو که خود از فایده در پرده‌‌ای
This thou hast done for a benefit (good purpose), O thou who thyself art blind to the benefit (good purpose) of God.
آن که از وی فایده زاییده شد ** چون نبیند آن چه ما را دیده شد1520
He from whom (every) benefit was born, how should He not see that which was seen by us?
صد هزاران فایده ست و هر یکی ** صد هزاران پیش آن یک اندکی
There are myriads of benefits, and every myriad is (but) a few beside that one.
آن دم نطقت که جزو جزوهاست ** فایده شد کل کل خالی چراست
The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
تو که جزوی کار تو با فایده ست ** پس چرا در طعن کل آری تو دست
Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?