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6
743-792

  • Walking on the earth, like living men; (yet he is) dead and his spirit is gone to heaven;
  • (One) whose spirit hath a dwelling-place on high at this moment, (so that) if he die, his spirit is not translated,
  • Because it has been translated before death: this (mystery) is understood (only) by dying, not by (using one's) reason; 745
  • 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—
  • If any one wish to see a dead man walking thus visibly on the earth,
  • Let him behold Abú Bakr, the devout, (who) through being a true witness (siddíq) became the Prince of the Resurrected.
  • In this (earthly) life look at the Siddíq (Abú Bakr), that you may believe more firmly in the Resurrection.”
  • Mohammed, then, was a hundred (spiritual) resurrections here and now, for he was dissolved (naughted) in dying to (temporal) loosing and binding. 750
  • Ahmad (Mohammed) is the twice-born in this world: he was manifestly a hundred resurrections.
  • They asked him concerning the Resurrection, saying, “O (thou who art the) Resurrection, how long is the way to the Resurrection?”
  • And often he would say with mute eloquence, “Does any one ask (me who am) the Resurrection concerning the Resurrection?”
  • Hence the Messenger of good tidings said, (speaking) symbolically, “Die before ye die, O nobles,
  • Even as I have died before death and brought from Yonder this fame and renown.” 755
  • 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.
  • Until thou become it, thou wilt not know it completely, whether it be light or darkness.
  • (If) thou become Reason, thou wilt know Reason perfectly; if thou become Love, thou wilt know Love's (flaming) wick.
  • I would declare plainly the proof of this assertion, if there were an understanding fit to receive it.
  • Figs are very cheap in this vicinity, if a fig-eating bird should arrive as a guest. 760
  • (All), whether men or women, in the whole world are continually in the death-agony and are dying.
  • Regard their words as the (final) injunctions which a father gives at that moment to his son,
  • That thereby consideration and pity may grow (in thy heart), so that the root of hatred and jealousy and enmity may be cut off.
  • Look on thy kinsman with that intention, so that thy heart may burn (with pity) for his death-agony.
  • “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
  • And if (selfish) motives debar (thee) from this insight, cast these motives out of thy bosom;
  • 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.
  • Incapacity is a chain: He laid it upon thee: thou must open thine eye to (behold) Him who lays the chain.
  • 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?
  • 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
  • I have been deaf to Thy admonitions: while professing to be an idol-breaker, I have (really) been an idol-maker.
  • 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.”
  • For years this death has been beating the drum, (but only when it is) too late is your ear moved (to listen).
  • 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?
  • Death's throat is exhausted with shouting: his drum is split with the astounding blows (with which it has been beaten). 775
  • (But) you enmeshed yourself in trivialities: (only) now have you apprehended the mystery of dying.
  • 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.
  • On the Day of ‘Áshúrá all the people of Aleppo gather at the Antioch Gate till nightfall,
  • Men and women, a great multitude, and keep up a constant lamentation for the (Holy) Family.
  • During the ‘Áshúrá the Shí‘ites wail and lament with tears and sobs on account of Karbalá.
  • They recount the oppressions and tribulations which the (Holy) Family suffered at the hands of Yazíd and Shimr. 780
  • They utter shrieks mingled with cries of woe and grief: the whole plain and desert is filled (with their cries).
  • A stranger, (who was) a poet, arrived from the road on the Day of ‘Áshúrá and heard that lamentation.
  • He left the city and resolved (to go) in that direction: he set out to investigate (the cause of) those shrill cries.
  • He went along, asking many questions in his search—“What is this sorrow? Whose death has occasioned this mourning?
  • It must be a great personage who has died: such a concourse is no small affair. 785
  • Inform me of his name and titles, for I am a stranger and ye belong to the town.
  • What is his name and profession and character? (Tell me) in order that I may compose an elegy on his gracious qualities.
  • I will make an elegy—for I am a poet—that I may carry away from here some provision and morsels of food.”
  • “Eh,” said one (of them), “are you mad? You are not a Shí‘ite, you are an enemy of the (Holy) Family.
  • Don't you know that the Day of ‘Áshúrá is (a day of) mourning for a single soul that is more excellent than a (whole) generation? 790
  • How should this anguish (tragedy) be lightly esteemed by the true believer? Love for the ear-ring is in proportion to love for the ear.
  • In the true believer's view the mourning for that pure spirit is more celebrated than a hundred Floods of Noah.”
  • The poet's subtle discourse in criticism of the Shí‘ites of Aleppo.