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4
444-493

  • گر ز قرآن نقل خواهی ای حرون ** خوان جمیع هم لدینا محضرون
  • If you demand a citation from the Qur’án, O recalcitrant, recite all of them shall be brought into Our presence.

  • محضرون معدوم نبود نیک بین ** تا بقای روحها دانی یقین 445
  • (The person denoted by the word) muhdarún (brought into the presence) is not non-existent (ma‘dúm). Consider (this) well, that you may gain certain knowledge of the everlasting life (baqá) of the spirits.

  • روح محجوب از بقا بس در عذاب ** روح واصل در بقا پاک از حجاب
  • The spirit debarred from everlasting life is exceedingly tormented; the spirit united (with God) in everlasting life is free from (every) barrier.

  • زین چراغ حس حیوان المراد ** گفتمت هان تا نجویی اتحاد
  • I have told you the purpose of this lamp of animal sense-perception. Beware of seeking to become one (with it in spirit).

  • روح خود را متصل کن ای فلان ** زود با ارواح قدس سالکان
  • Make your spirit, O such-and-such, to be united speedily with the holy spirits of the Travellers (on the mystic Way).

  • صد چراغت ار مرند ار بیستند ** پس جدا اند و یگانه نیستند
  • Your hundred lamps, then, whether they die (are extinguished) or whether they stand (and burn), are separate (from each other) and are not single.

  • زان همه جنگند این اصحاب ما ** جنگ کس نشنید اندر انبیا 450
  • On that account these companions of ours are all at war, (but) no one (ever) heard of war amongst the prophets,

  • زانک نور انبیا خورشید بود ** نور حس ما چراغ و شمع و دود
  • Because the light of the prophets was the Sun, (while) the light of our senses is lamp and candle and smoke.

  • یک بمیرد یک بماند تا به روز ** یک بود پژمرده دیگر با فروز
  • One (of these lamps) dies, one lasts till daybreak; one is dim, another bright.

  • جان حیوانی بود حی از غذا ** هم بمیرد او بهر نیک و بذی
  • The animal soul is (kept) alive by nutriment; however good or bad its state may be, it dies all the same.

  • گر بمیرد این چراغ و طی شود ** خانه‌ی همسایه مظلم کی شود
  • If this lamp dies and is extinguished, (yet) how should the neighbour's house become dark?

  • نور آن خانه چو بی این هم به پاست ** پس چراغ حس هر خانه جداست 455
  • Inasmuch as without this (lamp) the light in that house is still maintained, hence (it follows that) the lamp of sense-perception is different in every house.

  • این مثال جان حیوانی بود ** نه مثال جان ربانی بود
  • This is a parable of the animal soul, not a parable of the divine soul.

  • باز از هندوی شب چون ماه زاد ** در سر هر روزنی نوری فتاد
  • Again, when the moon is born from the Hindú, Night, a light falls upon every window.

  • نور آن صد خانه را تو یک شمر ** که نماند نور این بی آن دگر
  • Count the light of those hundred houses as one, for the light of this (house) does not remain (in existence) without (the light of) the other.

  • تا بود خورشید تابان بر افق ** هست در هر خانه نور او قنق
  • So long as the sun is shining on the horizon, its light is a guest in every house;

  • باز چون خورشید جان آفل شود ** نور جمله خانه‌ها زایل شود 460
  • Again, when the spiritual Sun sets, the light in all the houses disappears.

  • این مثال نور آمد مثل نی ** مر ترا هادی عدو را ره‌زنی
  • This is (only) a parable of the Light, not a (complete) similitude; for you (it is) a true guide, for the enemy (of the Light) a highwayman.

  • بر مثال عنکبوت آن زشت‌خو ** پرده‌های گنده را بر بافد او
  • That evil-natured person resembles the spider: he weaves stinking veils (cobwebs).

  • از لعاب خویش پرده‌ی نور کرد ** دیده‌ی ادراک خود را کور کرد
  • Of his own gossamer he made a veil over the Light: he made the eye of his apprehension blind.

  • گردن اسپ ار بگیرد بر خورد ** ور بگیرد پاش بستاند لگد
  • If one takes hold of a horse's neck, he gains advantage; and if he takes hold of its leg, he receives a kick.

  • کم نشین بر اسپ توسن بی‌لگام ** عقل و دین را پیشوا کن والسلام 465
  • Do not mount the restive horse without a bridle: make Reason and Religion your leader, and farewell.

  • اندرین آهنگ منگر سست و پست ** کاندرین ره صبر و شق انفسست
  • Do not look scornfully and contemptuously on this quest, for in this Way there is (need of) self-denial and grievous anguish to (men's) souls.

  • بقیه‌ی قصه‌ی بنای مسجد اقصی
  • The rest of the Story of the building of the Farther Mosque.

  • 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 شده 470
  • 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 بسته‌اند 475
  • 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 شد 480
  • 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 کر 485
  • 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 محمودبخت 490
  • (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;