O you who possess sincerity, (if) you want that (Reality) unveiled, choose death and tear off the veil—
بی‌حجابت باید آن ای ذو لباب ** مرگ را بگزین و بر دران حجاب
Not such a death that you will go into a grave, (but) a death consisting of (spiritual) transformation, so that you will go into a Light.
نه چنان مرگی که در گوری روی ** مرگ تبدیلی که در نوری روی
(When) a man grows up, his childhood dies; (when) he becomes a (fair-complexioned) Greek, he washes out the dye (swarthy colour) of the Ethiopian.740
مرد بالغ گشت آن بچگی بمرد ** رومیی شد صبغت زنگی سترد
(When) earth becomes gold, its earthly aspect remains not; (when) sorrow becomes joy, the thorn of sorrowfulness remains not.
خاک زر شد هیات خاکی نماند ** غم فرج شد خار غمناکی نماند
Hence Mustafá (Mohammed) said, “O seeker of the mysteries, (if) you wish to see a dead man living—
مصطفی زین گفت کای اسرارجو ** مرده را خواهی که بینی زنده تو
Walking on the earth, like living men; (yet he is) dead and his spirit is gone to heaven;
می‌رود چون زندگان بر خاکدان ** مرده و جانش شده بر آسمان
(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
Therefore make humble entreaty, saying, “O Guide (in the ways) of life, I was free, (and now) I have fallen into bondage: what is the cause of this?
پس تضرع کن کای هادی زیست ** باز بودم بسته گشتم این ز چیست
I have planted my foot in evil more firmly (than ever), for through Thy omnipotence verily I am (engaged) in a losing business all the time.770
سخت‌تر افشرده‌ام در شر قدم ** که لفی خسرم ز قهرت دم به دم
I have been deaf to Thy admonitions: while professing to be an idol-breaker, I have (really) been an idol-maker.
از نصیحتهای تو کر بوده‌ام ** بت‌شکن دعوی و بت‌گر بوده‌ام
Is it more incumbent (on me) to think of Thy works or of death? (Of death): death is like autumn, and Thou art (the root which is) the origin of the leaves.”
یاد صنعت فرض‌تر یا یاد مرگ ** مرگ مانند خزان تو اصل برگ
For years this death has been beating the drum, (but only when it is) too late is your ear moved (to listen).
سالها این مرگ طبلک می‌زند ** گوش تو بیگاه جنبش می‌کند
In his agony he (the heedless man) cries from his (inmost) soul, “Alas, I am dying!” Has Death made you aware of himself (only) now?
گوید اندر نزع از جان آه مرگ ** این زمان کردت ز خود آگاه مرگ
Death's throat is exhausted with shouting: his drum is split with the astounding blows (with which it has been beaten).775
این گلوی مرگ از نعره گرفت ** طبل او بشکافت از ضرب شگفت
(But) you enmeshed yourself in trivialities: (only) now have you apprehended the mystery of dying.
در دقایق خویش را در بافتی ** رمز مردن این زمان در یافتی
Comparison of (the behaviour of) the heedless man who wastes his life and (only) begins to repent and ask pardon (of God) when he lies in extreme distress on his death-bed to the yearly mourning of the Shí‘ites of Aleppo at the Antioch Gate (of the city) during the ‘Áshúrá; and how a poet, who was a stranger, arrived (there) on his journey and asked what was the cause of these shrieks of mourning.
تشبیه مغفلی کی عمر ضایع کند و وقت مرگ در آن تنگاتنگ توبه و استغفار کردن گیرد به تعزیت داشتن شیعه‌ی اهل حلب هر سالی در ایام عاشورا به دروازه‌ی انطاکیه و رسیدن غریب شاعر از سفر و پرسیدن کی این غریو چه تعزیه است
On the Day of ‘Áshúrá all the people of Aleppo gather at the Antioch Gate till nightfall,
روز عاشورا همه اهل حلب ** باب انطاکیه اندر تا به شب
Men and women, a great multitude, and keep up a constant lamentation for the (Holy) Family.
گرد آید مرد و زن جمعی عظیم ** ماتم آن خاندان دارد مقیم
During the ‘Áshúrá the Shí‘ites wail and lament with tears and sobs on account of Karbalá.
ناله و نوحه کنند اندر بکا ** شیعه عاشورا برای کربلا
They recount the oppressions and tribulations which the (Holy) Family suffered at the hands of Yazíd and Shimr.780
بشمرند آن ظلمها و امتحان ** کز یزید و شمر دید آن خاندان
They utter shrieks mingled with cries of woe and grief: the whole plain and desert is filled (with their cries).
نعره‌هاشان می‌رود در ویل و وشت ** پر همی‌گردد همه صحرا و دشت
A stranger, (who was) a poet, arrived from the road on the Day of ‘Áshúrá and heard that lamentation.
یک غریبی شاعری از راه رسید ** روز عاشورا و آن افغان شنید
He left the city and resolved (to go) in that direction: he set out to investigate (the cause of) those shrill cries.
شهر را بگذاشت و آن سوی رای کرد ** قصد جست و جوی آن هیهای کرد
He went along, asking many questions in his search—“What is this sorrow? Whose death has occasioned this mourning?
پرس پرسان می‌شد اندر افتقاد ** چیست این غم بر که این ماتم فتاد
It must be a great personage who has died: such a concourse is no small affair.785
این رئیس زفت باشد که بمرد ** این چنین مجمع نباشد کار خرد
Inform me of his name and titles, for I am a stranger and ye belong to the town.
نام او و القاب او شرحم دهید ** که غریبم من شما اهل دهید
What is his name and profession and character? (Tell me) in order that I may compose an elegy on his gracious qualities.
چیست نام و پیشه و اوصاف او ** تا بگویم مرثیه ز الطاف او