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6
744-768

  • (One) whose spirit hath a dwelling-place on high at this moment, (so that) if he die, his spirit is not translated,
  • جانش را این دم به بالا مسکنیست  ** گر بمیرد روح او را نقل نیست 

  • Because it has been translated before death: this (mystery) is understood (only) by dying, not by (using one's) reason; 745
  • زانک پیش از مرگ او کردست نقل  ** این بمردن فهم آید نه به عقل 

  • Translation it is, (but) not like the translation of the spirits of the vulgar: it resembles a removal (during life) from one place to another—
  • نقل باشد نه چو نقل جان عام  ** هم‌چو نقلی از مقامی تا مقام 

  • If any one wish to see a dead man walking thus visibly on the earth,
  • هرکه خواهد که ببیند بر زمین  ** مرده‌ای را می‌رود ظاهر چنین 

  • Let him behold Abú Bakr, the devout, (who) through being a true witness (siddíq) became the Prince of the Resurrected.
  • مر ابوبکر تقی را گو ببین  ** شد ز صدیقی امیرالمحشرین 

  • In this (earthly) life look at the Siddíq (Abú Bakr), that you may believe more firmly in the Resurrection.”
  • اندرین نشات نگر صدیق را  ** تا به حشر افزون کنی تصدیق را 

  • Mohammed, then, was a hundred (spiritual) resurrections here and now, for he was dissolved (naughted) in dying to (temporal) loosing and binding. 750
  • پس محمد صد قیامت بود نقد  ** زانک حل شد در فنای حل و عقد 

  • Ahmad (Mohammed) is the twice-born in this world: he was manifestly a hundred resurrections.
  • زاده‌ی ثانیست احمد در جهان  ** صد قیامت بود او اندر عیان 

  • They asked him concerning the Resurrection, saying, “O (thou who art the) Resurrection, how long is the way to the Resurrection?”
  • زو قیامت را همی‌پرسیده‌اند  ** ای قیامت تا قیامت راه چند 

  • And often he would say with mute eloquence, “Does any one ask (me who am) the Resurrection concerning the Resurrection?”
  • با زبان حال می‌گفتی بسی  ** که ز محشر حشر را پرسید کسی 

  • Hence the Messenger of good tidings said, (speaking) symbolically, “Die before ye die, O nobles,
  • بهر این گفت آن رسول خوش‌پیام  ** رمز موتوا قبل موت یا کرام 

  • Even as I have died before death and brought from Yonder this fame and renown.” 755
  • هم‌چنانک مرده‌ام من قبل موت  ** زان طرف آورده‌ام این صیت و صوت 

  • Do thou, then, become the (spiritual) resurrection and (thereby) see (experience) the resurrection: this (becoming) is the necessary condition for seeing (knowing and experiencing the real nature of) anything.
  • پس قیامت شو قیامت را ببین  ** دیدن هر چیز را شرطست این 

  • Until thou become it, thou wilt not know it completely, whether it be light or darkness.
  • تا نگردی او ندانی‌اش تمام  ** خواه آن انوار باشد یا ظلام 

  • (If) thou become Reason, thou wilt know Reason perfectly; if thou become Love, thou wilt know Love's (flaming) wick.
  • عقل گردی عقل را دانی کمال  ** عشق گردی عشق را دانی ذبال 

  • I would declare plainly the proof of this assertion, if there were an understanding fit to receive it.
  • گفتمی برهان این دعوی مبین  ** گر بدی ادراک اندر خورد این 

  • Figs are very cheap in this vicinity, if a fig-eating bird should arrive as a guest. 760
  • هست انجیر این طرف بسیار و خوار  ** گر رسد مرغی قنق انجیرخوار 

  • (All), whether men or women, in the whole world are continually in the death-agony and are dying.
  • در همه عالم اگر مرد و زنند  ** دم به دم در نزع و اندر مردنند 

  • Regard their words as the (final) injunctions which a father gives at that moment to his son,
  • آن سخنشان را وصیتها شمر  ** که پدر گوید در آن دم با پسر 

  • That thereby consideration and pity may grow (in thy heart), so that the root of hatred and jealousy and enmity may be cut off.
  • تا بروید عبرت و رحمت بدین  ** تا ببرد بیخ بغض و رشک و کین 

  • Look on thy kinsman with that intention, so that thy heart may burn (with pity) for his death-agony.
  • تو بدان نیت نگر در اقربا  ** تا ز نزع او بسوزد دل ترا 

  • “Everything that is coming will come”: deem it (to have come) here and now, deem thy friend to be in the death-agony and in the act of losing (his life). 765
  • کل آت آت آن را نقد دان  ** دوست را در نزع و اندر فقد دان 

  • And if (selfish) motives debar (thee) from this insight, cast these motives out of thy bosom;
  • وز غرضها زین نظر گردد حجاب  ** این غرضها را برون افکن ز جیب 

  • And if thou canst not (cast them out), do not stand inertly in a state of incapacity: know that with (every) incapable there is a goodly Incapacitator.
  • ور نیاری خشک بر عجزی مه‌ایست  ** دانک با عاجز گزیده معجزیست 

  • Incapacity is a chain: He laid it upon thee: thou must open thine eye to (behold) Him who lays the chain.
  • عجز زنجیریست زنجیرت نهاد  ** چشم در زنجیرنه باید گشاد