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.
شاعر: رومی
وزن: فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی)
صنف: مثنوی
A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.
(Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,
Firstly, give this call to the sahúr at daybreak: midnight is not the time for (making) this disturbance;
And secondly, observe, O man of vain desire, whether in fact there is any one inside this house at midnight.
There is nobody here except demons and spirits: why art thou trifling thy time away?
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?”
He replied, “You have said (your say): (now) hear the answer from your (humble) servant, that you may not remain in bewilderment and confusion.
Although in your opinion this moment is midnight, in my view the dawn of delight is near at hand. In my sight every defeat has been turned to victory, in my eyes all nights have been turned to day.
To you the water of the river Nile seems blood; to me it is not blood, ’tis water, O noble one.
In regard to you, that (object) is iron or marble, (but) to the prophet David it is (soft as) wax and tractable.
To you the mountain is exceedingly heavy (solid) and inanimate, (but) to David it is a master-musician.
To you the gravel is silent; to Ahmad (Mohammed) it is eloquent and making supplication (to God).
To you the pillar of the mosque is a dead thing; to Ahmad it is (like) a lover who has lost his heart.
To the vulgar all the particles of the world seem dead, but before God they are possessed of knowledge and submissive (to His commands).
As for your saying, ‘There is nobody in this house and palace: why art thou beating this drum?’—
(I reply that) this (Moslem) people are giving (large) sums of gold for God's sake, founding hundreds of pious institutions and mosques,
And, like intoxicated lovers, gladly risking their property and lives on their way to (perform) the distant Pilgrimage:
Do they ever say, ‘The House (Ka‘ba) is empty’? Nay, (they know that) the Lord of the House is the Spirit invisible.
He that is illumined by the Light of God deems the House of the Beloved to be full (of Him).
In the eyes of those who see the end, many a palace filled with a crowd and throng (of people) is empty.
Seek in the (spiritual) Ka‘ba whomsoever you please, that he may at once grow (rise into view) before your face.
How should the form (of the Perfect Man), which is splendid and sublime, (ever) be absent from the House of God?
He is (always) present (there), exempt from exclusion, (while) the rest of mankind (are there only) on account of (their occasional) need.
Do they (the pilgrims) ever say, ‘We are crying Labbayka without (receiving) any response. Pray, why (is this)’?
Nay, the Divine blessing which causes (their cries of) Labbayka is (in truth) a response (coming) from the One (God) at every moment.
I know by intuition that this pavilion and palace is the banquet of the soul, and that its dust is an elixir.
I will strike my copper on its elixir unto everlasting in the mode of treble and bass,
That, from (my) playing the sahúr tune in this fashion, the seas (of Divine mercy) may surge (and be roused) to scatter (their) pearls and (lavish their) bounty.
Men hazard their lives in the line of battle and in fighting for the Creator's sake.
One is like Job in tribulation; another like Jacob in patience.
Hundreds of thousands of people, thirsty and sorrowful, are doing some sore toil for God's sake in desire (of pleasing Him).
I too, for the merciful Lord's sake and in hope of Him, am drumming the sahúr call at the gate.”
(If) you want a customer from whom you will get gold, how should there be a better customer than God, O (my) heart?
He buys a dirty bag from your (stock of) goods, and gives (you in return) an inner light that borrows (its splendour from Himself).
He receives the (dissolving) ice of this mortal body, and gives a kingdom beyond our imagination.
He receives a few tear-drops, and gives a Kawthar (so delicious) that sugar shows jealousy (of its sweetness).
He receives sighs full of melancholy and vaporous gloom, and gives for every sigh a hundred gainful dignities.
Because of the wind of sighs that drove onward the tearful cloud, He hath called a Khalíl (Abraham) awwáh (sighful).
Hark, sell your old rags in this brisk incomparable market, and receive the sterling (real and genuine) kingdom (in exchange).
And if any doubt and suspicion waylay (assail) you, rely upon the (spiritual) traders, (namely), the prophets.
Inasmuch as the (Divine) Emperor increased their fortune exceedingly, no mountain can carry their merchandise.
