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6
858-882

  • پیش تو آن سنگ‌ریزه ساکتست  ** پیش احمد او فصیح و قانتست 
  • To you the gravel is silent; to Ahmad (Mohammed) it is eloquent and making supplication (to God).

  • پیش تو استون مسجد مرده‌ایست  ** پیش احمد عاشقی دل برده‌ایست 
  • To you the pillar of the mosque is a dead thing; to Ahmad it is (like) a lover who has lost his heart.

  • جمله اجزای جهان پیش عوام  ** مرده و پیش خدا دانا و رام  860
  • To the vulgar all the particles of the world seem dead, but before God they are possessed of knowledge and submissive (to His commands).

  • آنچ گفتی کاندرین خانه و سرا  ** نیست کس چون می‌زنی این طبل را 
  • As for your saying, ‘There is nobody in this house and palace: why art thou beating this drum?’—

  • بهر حق این خلق زرها می‌دهند  ** صد اساس خیر و مسجد می‌نهند 
  • (I reply that) this (Moslem) people are giving (large) sums of gold for God's sake, founding hundreds of pious institutions and mosques,

  • مال و تن در راه حج دوردست  ** خوش همی‌بازند چون عشاق مست 
  • And, like intoxicated lovers, gladly risking their property and lives on their way to (perform) the distant Pilgrimage:

  • هیچ می‌گویند کان خانه تهیست  ** بلک صاحب‌خانه جان مختبیست 
  • Do they ever say, ‘The House (Ka‘ba) is empty’? Nay, (they know that) the Lord of the House is the Spirit invisible.

  • پر همی‌بیند سرای دوست را  ** آنک از نور الهستش ضیا  865
  • He that is illumined by the Light of God deems the House of the Beloved to be full (of Him).

  • بس سرای پر ز جمع و انبهی  ** پیش چشم عاقبت‌بینان تهی 
  • In the eyes of those who see the end, many a palace filled with a crowd and throng (of people) is empty.

  • هر که را خواهی تو در کعبه بجو  ** تا بروید در زمان او پیش رو 
  • Seek in the (spiritual) Ka‘ba whomsoever you please, that he may at once grow (rise into view) before your face.

  • صورتی کو فاخر و عالی بود  ** او ز بیت الله کی خالی بود 
  • How should the form (of the Perfect Man), which is splendid and sublime, (ever) be absent from the House of God?

  • 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.

  • آن یکی اندر بلا ایوب‌وار  ** وان دگر در صابری یعقوب‌وار 
  • One is like Job in tribulation; another like Jacob in patience.

  • 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).