چون سلیمان کرد آغاز بنا ** پاک چون کعبه همایون چون منی
When Solomon began the building—holy like the Ka’ba, august like Miná—
در بنااش دیده می‌شد کر و فر ** نی فسرده چون بناهای دگر
In his building were seen splendour and magnificence: it was not frigid (dull and lifeless) like other buildings.
در بنا هر سنگ کز که می‌سکست ** فاش سیروا بی‌همی گفت از نخست
From the first, every stone in the building—(every stone) that was broken off from the mountain—was saying clearly, “Take me along!”
هم‌چو از آب و گل آدم‌کده ** نور ز آهک پاره‌ها تابان شده470
As from the water and earth of the house (bodily tenement) of Adam, (so) did light shine forth from the pieces of mortar.
سنگ بی‌حمال آینده شده ** وان در و دیوارها زنده شده
The stones were coming without carrier, and those doors and walls had become living.
حق همی‌گوید که دیوار بهشت ** نیست چون دیوارها بی‌جان و زشت
God saith that the ‘wall of Paradise is not lifeless and ugly like (other) walls;
چون در و دیوار تن با آگهیست ** زنده باشد خانه چون شاهنشهیست
Like the door and wall of the body, it is (endowed) with intelligence: the house (Paradise) is living since it belongs to the King of kings.
هم درخت و میوه هم آب زلال ** با بهشتی در حدیث و در مقال
Both tree and fruit and limpid water (take part) with the in habitant of Paradise in conversation and discourse,
زانک جنت را نه ز آلت بسته‌اند ** بلک از اعمال و نیت بسته‌اند475
Because Paradise has not been fashioned out of (the builder’s) materials; nay, but it has been fashioned out of (good) deeds and intentions.
این بنا ز آب و گل مرده بدست ** وان بنا از طاعت زنده شدست
This edifice has been (made) of dead water and earth, while that edifice has arisen from living piety.
این به اصل خویش ماند پرخلل ** وان به اصل خود که علمست و عمل
This (edifice) resembles its foundation (which is) full of defect, and that (edifice resembles) its foundation, which is knowledge and action.
هم سریر و قصر و هم تاج و ثیاب ** با بهشتی در سال و در جواب
Both throne and palace and crown and robes are (engaged) in question and reply (conversation) with the inhabitant of Paradise.
فرش بی‌فراش پیچیده شود ** خانه بی‌مکناس روبیده شود
The carpet (there) is folded without the farrash (carpet- spreader); the house (Paradise) is swept without the broom.
خانه‌ی دل بین ز غم ژولیده شد ** بی‌کناس از توبه‌ای روبیده شد480
Behold the house of the heart: it was disordered by (worldly) cares: without sweeper it was swept (clean) by a (vow of) repentance.
تخت او سیار بی‌حمال شد ** حلقه و در مطرب و قوال شد
Its throne moved along without carrier; its door-ring and door became (sweet-sounding like) musician and singer.
هست در دل زندگی دارالخلود ** در زبانم چون نمی‌آید چه سود
The life of the everlasting Abode (Paradise) exists in the heart: since it comes not on to my tongue, what is the use (of my attempting to describe it)?
چون سلیمان در شدی هر بامداد ** مسجد اندر بهر ارشاد عباد
When Solomon went into the Mosque every morning to guide the servants (of God) in the right way,
پند دادی گه بگفت و لحن و ساز ** گه به فعل اعنی رکوعی یا نماز
He would give exhortation, sometimes by speech and melody and harmony, sometimes by act—I mean, a bowing or (service of) prayer.
پند فعلی خلق را جذاب‌تر ** که رسد در جان هر باگوش و کر485
The exhortation of act draws people more powerfully, for it reaches the soul of every one that hath hearing and (also) the deaf.
اندر آن وهم امیری کم بود ** در حشم تاثیر آن محکم بود
In that (kind of exhortation) the conceit of princedom is less (than in the other kind): the impression made by it upon the (prince’s) followers is strong.
قصه‌ی آغاز خلافت عثمان رضی الله عنه و خطبه‌ی وی در بیان آنک ناصح فعال به فعل به از ناصح قوال به قول
Story of the beginning of the Caliphate of ‘Uthmán, may God be well-pleased with him, and his sermon expounding that the doer who exhorts by deeds is better than the speaker who exhorts by words.
قصه‌ی عثمان که بر منبر برفت ** چون خلافت یافت بشتابید تفت
The story (told) of ‘Uthmán is that he mounted the pulpit: when he obtained the Caliphate, he made hot haste (to mount it).
منبر مهتر که سه‌پایه بدست ** رفت بوبکر و دوم پایه نشست
(’Twas) the pulpit of the Chief (Mohammed), which had three steps: Abú Bakr went and seated himself on the second step.
بر سوم پایه عمر در دور خویش ** از برای حرمت اسلام و کیش
‘Umar, in his reign, (sat) on the third step in order to show reverence for Islam and the (true) Religion.
دور عثمان آمد او بالای تخت ** بر شد و بنشست آن محمودبخت490
(When) the reign of ‘Uthmán arrived, he, that man of praised (blessed) fortune, went up on to the top of the throne (pulpit) and seated himself.
پس سالش کرد شخصی بوالفضول ** که آن دو ننشستند بر جای رسول
Then a person given to idle meddling questioned him, saying, “Those two did not sit in the Prophet's place: