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:
پس تو چون جستی ازیشان برتری ** چون برتبت تو ازیشان کمتری
How, then, hast thou sought to be higher than they, when thou art inferior to them in rank?”
گفت اگر پایه‌ی سوم را بسپرم ** وهم آید که مثال عمرم
He replied, “If I tread on the third step, it will be imagined that I resemble ‘Umar;
بر دوم پایه شوم من جای‌جو ** گویی بوبکرست و این هم مثل او
(And if) I seek a seat on the second step, thou wilt say, ‘’Tis (the seat of) Abú Bakr, and (therefore) this one too is like him.’
هست این بالا مقام مصطفی ** وهم مثلی نیست با آن شه مرا495
This top (of the pulpit) is the place of Mustafá (Mohammed): no one will imagine that I am like that (spiritual) King.”
بعد از آن بر جای خطبه آن ودود ** تا به قرب عصر لب‌خاموش بود
Afterwards, (seated) in the preaching-place, that loving man kept silence till near the (time of the) afternoon-prayer.
زهره نه کس را که گوید هین بخوان ** یا برون آید ز مسجد آن زمان
None dared to say “Come now, preach!” or to go forth from the mosque during that time.
هیبتی بنشسته بد بر خاص و عام ** پر شده نور خدا آن صحن و بام
An awe had settled (descended) on high and low (alike): the court and roof (of the mosque) had become filled with the Light of God.
هر که بینا ناظر نورش بدی ** کور زان خورشید هم گرم آمدی
Whoever possessed vision was beholding His Light; the blind man too was being heated by that Sun.
پس ز گرمی فهم کردی چشم کور ** که بر آمد آفتابی بی‌فتور500
Hence, by reason of the heat, the blind man's eye was perceiving that there had arisen a Sun whose strength faileth not.
لیک این گرمی گشاید دیده را ** تا ببیند عین هر بشنیده را
But this heat (unlike the heat of the terrestrial sun) opens the (inward) eye, that it may see the very substance of everything heard.
گرمیش را ضجرتی و حالتی ** زان تبش دل را گشادی فسحتی
Its heat has (as effect) a grievous agitation and emotion, (but) from that glow there comes to the heart a joyous (sense of) freedom, an expansion.
کور چون شد گرم از نور قدم ** از فرح گوید که من بینا شدم
When the blind man is heated by the Light of Eternity, from gladness he says, “I have become seeing.”
سخت خوش مستی ولی ای بوالحسن ** پاره‌ای راهست تا بینا شدن
Thou art mightily well drunken, but, O Bu ’l-Hasan, there is a bit of way (to be traversed ere thou attain) to seeing.
این نصیب کور باشد ز آفتاب ** صد چنین والله اعلم بالصواب505
This is the blind man's portion from the Sun, (and) a hundred such (portions); and God best knoweth what is right.
وآنک او آن نور را بینا بود ** شرح او کی کار بوسینا بود
And he that hath vision of that Light—how should the explanation of him (his state) be a task (within the capacity) of Bú Síná?
ور شود صد تو که باشد این زبان ** که بجنباند به کف پرده‌ی عیان
(Even) if it be hundredfold, who (what) is this tongue that it should move with its hand the veil of (mystical) clairvoyance?
وای بر وی گر بساید پرده را ** تیغ اللهی کند دستش جدا
Woe to it if it touch the veil! The Divine sword severs its hand.
دست چه بود خود سرش را بر کند ** آن سری کز جهل سرها می‌کند
What of the hand? It (the sword) rends off even its (the tongue's) head—the head that from ignorance puts forth many a head (of pride and self-conceit).
این به تقدیر سخن گفتم ترا ** ورنه خود دستش کجا و آن کجا510
I have said this to you, speaking hypothetically; otherwise, indeed, how far is its hand from being able to do that!