Rumi's Masnavi - He is (always) present (there), exempt from exclusion, (while) the rest of mankind (are there only) on account of (their occasional) need.

او بود حاضر منزه از رتاج ** باقی مردم برای احتیاج
He is (always) present (there), exempt from exclusion, (while) the rest of mankind (are there only) on account of (their occasional) need.

هیچ می‌گویند کین لبیکها ** بی‌ندایی می‌کنیم آخر چرا 870
Do they (the pilgrims) ever say, ‘We are crying Labbayka without (receiving) any response. Pray, why (is this)’?

بلک توفیقی که لبیک آورد ** هست هر لحظه ندایی از احد
Nay, the Divine blessing which causes (their cries of) Labbayka is (in truth) a response (coming) from the One (God) at every moment.

من ببو دانم که این قصر و سرا ** بزم جان افتاد و خاکش کیمیا
I know by intuition that this pavilion and palace is the banquet of the soul, and that its dust is an elixir.

مس خود را بر طریق زیر و بم ** تا ابد بر کیمیااش می‌زنم
I will strike my copper on its elixir unto everlasting in the mode of treble and bass,

تا بجوشد زین چنین ضرب سحور ** در درافشانی و بخشایش به حور
That, from (my) playing the sahúr tune in this fashion, the seas (of Divine mercy) may surge (and be roused) to scatter (their) pearls and (lavish their) bounty.

خلق در صف قتال و کارزار ** جان همی‌بازند بهر کردگار 875
Men hazard their lives in the line of battle and in fighting for the Creator's sake.

صد هزاران خلق تشنه و مستمند ** بهر حق از طمع جهدی می‌کنند
Hundreds of thousands of people, thirsty and sorrowful, are doing some sore toil for God's sake in desire (of pleasing Him).

من هم از بهر خداوند غفور ** می‌زنم بر در به اومیدش سحور
I too, for the merciful Lord's sake and in hope of Him, am drumming the sahúr-call at the gate.”

مشتری خواهی که از وی زر بری ** به ز حق کی باشد ای دل مشتری
(If) you want a customer from whom you will get gold, how should there be a better customer than God, O (my) heart?

می‌خرد از مالت انبانی نجس ** می‌دهد نور ضمیری مقتبس 880
He buys a dirty bag from your (stock of) goods, and gives (you in return) an inner light that borrows (its splendour from Himself).

می‌ستاند این یخ جسم فنا ** می‌دهد ملکی برون از وهم ما
He receives the (dissolving) ice of this mortal body, and gives a kingdom beyond our imagination.

می‌ستاند قطره‌ی چندی ز اشک ** می‌دهد کوثر که آرد قند رشک
He receives a few tear-drops, and gives a Kawthar (so delicious) that sugar shows jealousy (of its sweetness).

می‌ستاند آه پر سودا و دود ** می‌دهد هر آه را صد جاه سود
He receives sighs full of melancholy and vaporous gloom, and gives for every sigh a hundred gainful dignities.

باد آهی که ابر اشک چشم راند ** مر خلیلی را بدان اواه خواند
Because of the wind of sighs that drove onward the tearful cloud, He hath called a Khalíl (Abraham) awwáh (sighful).

هین درین بازار گرم بی‌نظیر ** کهنه‌ها بفروش و ملک نقد گیر 885
Hark, sell your old rags in this brisk incomparable market, and receive the sterling (real and genuine) kingdom (in exchange).

ور ترا شکی و ریبی ره زند ** تاجران انبیا را کن سند
And if any doubt and suspicion waylay (assail) you, rely upon the (spiritual) traders, (namely), the prophets.

بس که افزود آن شهنشه بختشان ** می‌نتاند که کشیدن رختشان
Inasmuch as the (Divine) Emperor increased their fortune exceedingly, no mountain can carry their merchandise.

قصه‌ی احد احد گفتن بلال در حر حجاز از محبت مصطفی علیه‌السلام در آن چاشتگاهها کی خواجه‌اش از تعصب جهودی به شاخ خارش می‌زد پیش آفتاب حجاز و از زخم خون از تن بلال برمی‌جوشید ازو احد احد می‌جست بی‌قصد او چنانک از دردمندان دیگر ناله جهد بی‌قصد زیرا از درد عشق ممتلی بود اهتمام دفع درد خار را مدخل نبود هم‌چون سحره‌ی فرعون و جرجیس و غیر هم لایعد و لا یحصی
The Story of Bilál's crying “One! One!” in the heat of the Hijáz, from his love for Mustafá (Mohammed), on whom be peace, in the forenoons when his master, (impelled) by Jewish fanaticism, used to flog him with a thorny branch under the (blazing) sun of the Hijáz; and how at (each) blow the blood spurted from Bilál's body, and (the words) “One! One!” escaped (from his lips) involuntarily, just as sobs escape involuntarily from others stricken with grief, because he was (so) full of the passion of love (that) there was no room for any care about relieving the pain of the thorns to enter (his heart). (His case was) like (that of) Pharaoh's magicians and Jirjís and others (who are) innumerable and beyond computation.

تن فدای خار می‌کرد آن بلال ** خواجه‌اش می‌زد برای گوشمال
That Bilál was devoting his body to the (scourge of) thorns: his master was flogging him by way of correction,

که چرا تو یاد احمد می‌کنی ** بنده‌ی بد منکر دین منی
Saying, “Why dost thou celebrate Ahmad (Mohammed)? Wicked slave, thou disbelievest in my religion!”

می‌زد اندر آفتابش او به خار ** او احد می‌گفت بهر افتخار 890
He was beating him in the sun with thorns (while) he (Bilál) cried vauntingly “One!”

تا که صدیق آن طرف بر می‌گذشت ** آن احد گفتن به گوش او برفت
Till (at last) those cries of “One!” reached the ears of the Siddíq (Abú Bakr), who was passing in that neighbourhood.

چشم او پر آب شد دل پر عنا ** زان احد می‌یافت بوی آشنا
His eyes became filled with tears and his heart with trouble, (for) from that “One!” he caught the scent of a loving friend (of God).

بعد از آن خلوت بدیدش پند داد ** کز جهودان خفیه می‌دار اعتقاد
Afterwards he saw him (Bilál) in private and admonished him, saying, “Keep thy belief hidden from the Jews.