Hark, by what means is this made known (to thee)? By means of the (spiritual) resurrection. Seek to experience (that) resurrection: do not dispute concerning (that) resurrection.820
هی ز چه معلوم گردد این ز بعث ** بعث را جو کم کن اندر بعث بحث
The (necessary) condition of (experiencing) the Day of Resurrection is to die first, for (the word) ba‘th (resurrection) is (signifies) “to raise to life from the dead.”
شرط روز بعث اول مردنست ** زانک بعث از مرده زنده کردنست
Hence all the world have taken the wrong way, for they are afraid of nonexistence, though it is (really) the refuge (in which they find salvation).
جمله عالم زین غلط کردند راه ** کز عدم ترسند و آن آمد پناه
Whence shall we seek (true knowledge? From renouncing (our false) knowledge. Whence shall we seek (true) peace? From renouncing peace (with our carnal selves).
از کجا جوییم علم از ترک علم ** از کجا جوییم سلم از ترک سلم
Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).
از کجا جوییم هست از ترک هست ** از کجا جوییم سیب از ترک دست
O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.825
هم تو تانی کرد یا نعم المعین ** دیده‌ی معدوم‌بین را هست بین
The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;
دیده‌ای کو از عدم آمد پدید ** ذات هستی را همه معدوم دید
(But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.
این جهان منتظم محشر شود ** گر دو دیده مبدل و انور شود
These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.
زان نماید این حقایق ناتمام ** که برین خامان بود فهمش حرام
Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.
نعمت جنات خوش بر دوزخمی ** شد محرم گرچه حق آمد سخی
The honey of Paradise becomes bitter in his mouth, since he was not (destined to be) one of them that faithfully keep the covenant of everlasting life.830
در دهانش تلخ آید شهد خلد ** چون نبود از وافیان در عهد خلد
Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?
مر شما را نیز در سوداگری ** دست کی جنبد چو نبود مشتری
How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.
کی نظاره اهل بخریدن بود ** آن نظاره گول گردیدن بود
(He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.
پرس پرسان کین به چند و آن به چند ** از پی تعبیر وقت و ریش‌خند
(’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.
از ملولی کاله می‌خواهد ز تو ** نیست آن کس مشتری و کاله‌جو
He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).835
کاله را صد بار دید و باز داد ** جامه کی پیمود او پیمود باد
What a distance between the approach and bargaining of a purchaser and the pleasantries of a silly joker?
کو قدوم و کر و فر مشتری ** کو مزاح گنگلی سرسری
Since there is not a mite in his possession, how should he seek (to buy) a coat except in jest?
چونک در ملکش نباشد حبه‌ای ** جز پی گنگل چه جوید جبه‌ای
He has no capital for trading: what, then, is the difference between his ill-favoured person and a shadow?
در تجارت نیستش سرمایه‌ای ** پس چه شخص زشت او چه سایه‌ای
The capital (required) for the market of this world is gold; there (in the next world) the capital is love and two eyes wet (with tears).
مایه در بازار این دنیا زرست ** مایه آنجا عشق و دو چشم ترست
Whoever went to market without any capital, his life passed and he speedily returned in disappointment.840
هر که او بی‌مایه‌ی بازار رفت ** عمر رفت و بازگشت او خام تفت
“Oh, where hast thou been, brother?” “Nowhere.” “Oh, what hast thou cooked to eat?” “No (good) soup.”
هی کجا بودی برادر هیچ جا ** هی چه پختی بهر خوردن هیچ با
Become a buyer, that my hand may move (to sell to thee), and that my pregnant mine may bring forth the ruby.
مشتری شو تا بجنبد دست من ** لعل زاید معدن آبست من
Though the buyer is slack and lukewarm, (yet) call (him) to the (true) religion, for the (command to) call hath come down (from God).
مشتری گرچه که سست و باردست ** دعوت دین کن که دعوت واردست
Let the falcon fly and catch the spiritual dove: in calling (to God) take the way of Noah.
باز پران کن حمام روح گیر ** در ره دعوت طریق نوح گیر
Perform an act of service for the Creator's sake: what hast thou to do with being accepted or rejected by the people?845
خدمتی می‌کن برای کردگار ** با قبول و رد خلقانت چه کار
Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.
داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را
A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.
آن یکی می‌زد سحوری بر دری ** درگهی بود و رواق مهتری
(Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,
نیم‌شب می‌زد سحوری را به جد ** گفت او را قایلی کای مستمد
Firstly, give this call to the sahúr at daybreak: midnight is not the time for (making) this disturbance;
اولا وقت سحر زن این سحور ** نیم‌شب نبود گه این شر و شور
And secondly, observe, O man of vain desire, whether in fact there is any one inside this house at midnight.
دیگر آنک فهم کن ای بوالهوس ** که درین خانه درون خود هست کس
There is nobody here except demons and spirits: why art thou trifling thy time away?850
کس درینجا نیست جز دیو و پری ** روزگار خود چه یاوه می‌بری
Thou art beating thy tambourine for the sake of an ear: where is the ear? Intelligence is needed in order to know (thy purpose): where is the intelligence?”
بهر گوشی می‌زنی دف گوش کو ** هوش باید تا بداند هوش کو
He replied, “You have said (your say): (now) hear the answer from your (humble) servant, that you may not remain in bewilderment and confusion.
گفت گفتی بشنو از چاکر جواب ** تا نمانی در تحیر و اضطراب
Although in your opinion this moment is midnight, in my view the dawn of delight is near at hand.
گرچه هست این دم بر تو نیم‌شب ** نزد من نزدیک شد صبح طرب
In my sight every defeat has been turned to victory, in my eyes all nights have been turned to day.
هر شکستی پیش من پیروز شد ** جمله شبها پیش چشمم روز شد
To you the water of the river Nile seems blood; to me it is not blood, ’tis water, O noble one.855
پیش تو خونست آب رود نیل ** نزد من خون نیست آبست ای نبیل
In regard to you, that (object) is iron or marble, (but) to the prophet David it is (soft as) wax and tractable.
در حق تو آهنست آن و رخام ** پیش داود نبی مومست و رام
To you the mountain is exceedingly heavy (solid) and inanimate, (but) to David it is a master-musician.
پیش تو که بس گرانست و جماد ** مطربست او پیش داود اوستاد
To you the gravel is silent; to Ahmad (Mohammed) it is eloquent and making supplication (to God).
پیش تو آن سنگ‌ریزه ساکتست ** پیش احمد او فصیح و قانتست
To you the pillar of the mosque is a dead thing; to Ahmad it is (like) a lover who has lost his heart.
پیش تو استون مسجد مرده‌ایست ** پیش احمد عاشقی دل برده‌ایست
To the vulgar all the particles of the world seem dead, but before God they are possessed of knowledge and submissive (to His commands).860
جمله اجزای جهان پیش عوام ** مرده و پیش خدا دانا و رام
As for your saying, ‘There is nobody in this house and palace: why art thou beating this drum?’—
آنچ گفتی کاندرین خانه و سرا ** نیست کس چون می‌زنی این طبل را
(I reply that) this (Moslem) people are giving (large) sums of gold for God's sake, founding hundreds of pious institutions and mosques,
بهر حق این خلق زرها می‌دهند ** صد اساس خیر و مسجد می‌نهند
And, like intoxicated lovers, gladly risking their property and lives on their way to (perform) the distant Pilgrimage:
مال و تن در راه حج دوردست ** خوش همی‌بازند چون عشاق مست
Do they ever say, ‘The House (Ka‘ba) is empty’? Nay, (they know that) the Lord of the House is the Spirit invisible.
هیچ می‌گویند کان خانه تهیست ** بلک صاحب‌خانه جان مختبیست
He that is illumined by the Light of God deems the House of the Beloved to be full (of Him).865
پر همی‌بیند سرای دوست را ** آنک از نور الهستش ضیا
In the eyes of those who see the end, many a palace filled with a crowd and throng (of people) is empty.
بس سرای پر ز جمع و انبهی ** پیش چشم عاقبت‌بینان تهی
Seek in the (spiritual) Ka‘ba whomsoever you please, that he may at once grow (rise into view) before your face.
هر که را خواهی تو در کعبه بجو ** تا بروید در زمان او پیش رو
How should the form (of the Perfect Man), which is splendid and sublime, (ever) be absent from the House of God?
صورتی کو فاخر و عالی بود ** او ز بیت الله کی خالی بود
He is (always) present (there), exempt from exclusion, (while) the rest of mankind (are there only) on account of (their occasional) need.