بخش 77 - رجوع کردن به قصهٔ قبه و گنج

Lo, the idea of that fakir with (his cries) “Come! come!” has rendered me unfeignedly (really) unable (to resist his appeal).

You do not hear his cry, (but) I hear it, because I am his confidant in my inmost thoughts.

Do not regard him as a seeker of the treasure; he is the treasure himself, how should the lover in reality be other than the beloved?

At even moment he is bowing down (in worship) to himself: the bowing is (performed) in front of the mirror for the sake of (beholding) the face.

If he saw in the mirror a single mite without any phantasy, nothing would be left of him.

Both his phantasies and he (himself) would vanish: his know ledge would be obliterated in nescience.

From our nescience another knowledge would rise into clear view, saying, “Lo, Jam (God).”

The (Divine) call was coming (to the angels)—”Bow down to Adam, for ye are (essentially) Adam, and for a moment see yourselves to be (identical with) him.”

He (God) removed strabism from their eyes, so that the earth became identical with the azure heavens.

He said, “There is no god,” and He said, “except God”: not (any god) became except God, and Unity blossomed forth (was revealed).

The time has come for that righteous beloved and dear friend (of God) to pull my ear (and lead me)

Towards the fountain (of Unity), saying, “Wash thy mouth clean of these things: do not tell that which we have concealed from the people.

And if thou tell (it), it will not become manifest, (yet) thou wilt be guilty of attempting to reveal it.

But, mark, I am compassing them about: I am at once the speaker and the hearer of this (mystery).

Tell (only) of the (outward) form of the dervish and the picture (external description) of the treasure. These folk are addicted to (worldly) trouble: tell (them) of trouble.

The fountain ‘of Mercy has become unlawful to them: they are drinking cup after cup of deadly poison.

Having filled their skirts with clods, they are taking them along in order to make a dam for these fountains.

How should this fountain, which is replenished by the Sea, be stopped up by this good or bad folk’s handful of earth?

But it (the fountain) says, ‘With you, I am closed; Without you, I continue (to flow) unto everlasting.’ ”

The (worldly) folk are perverted in their appetites: (they are) eating earth and have left the water (untasted).

The people (of the world) have a nature opposite to that of the prophets: the people deem the dragon (the world) an object of reliance.

Inasmuch as you have known (from the Qur’an) the eye- bandage whereby God seals (the sight), do you know at all to what you have shut your eyes?

To what instead have you opened these eyes (of yours)? (Whatever it be), know that in every respect it is a bad exchange for you.

But (nevertheless) the sun of (Divine) favour has shone (forth) and has graciously succoured them that despair.

He (God) in His mercy has played a very marvellous game of backgammon: He has made the essence of ingratitude to be a turning in repentance (towards Him).

Even from this ill-fatedness (unrighteousness) of the people (of the world) that Bounteous One has caused two hundred fountains of love to burst.

He gives to the rose-bud a source (of growth) in the thorn; He gives to the snake-stone, (though obtained) from the snake, an ornamental quality.

He brings forth day from the blackness of night and makes ease (opulence) to grow (flow) from the hand of him who suffers hardship (penury).

He makes sand into flour for Khalil (Abraham); the mountain becomes an accompanist to David.

The solitary mountain amidst that cloud of darkness opens the music of the harp and (the tones of) treble and bass,

(Singing),” Arise, O David, thou shunner of the people! Thou ha abandoned that (society): receive compensation from me.”