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4
465-514

  • 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;

  • 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 مرا 495
  • 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 بی‌فتور 500
  • 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 بالصواب 505
  • 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 کجا 510
  • I have said this to you, speaking hypothetically; otherwise, indeed, how far is its hand from being able to do that!

  • خاله را خایه بدی خالو شدی ** این به تقدیر آمدست ار او بدی
  • Materterae si testiculi essent, ea avunculus esset: this is hypothetical—“if there were.” [(If) in regard to a maternal aunt there were testicles, she would would be a maternal uncle: this is hypothetical—“if there were.”]

  • از زبان تا چشم کو پاک از شکست ** صد هزاران ساله گویم اندکست
  • (If) I say that between the tongue and the eye that is free from doubt there is a hundred thousand years' (journey), ’tis little (in comparison with the reality).

  • هین مشو نومید نور از آسمان ** حق چو خواهد می‌رسد در یک زمان
  • Now come, do not despair! When God wills, light arrives from heaven in a single moment.

  • صد اثر در کانها از اختران ** می‌رساند قدرتش در هر زمان
  • At every instant His power causes a hundred influences from the stars to reach the (subterranean) mines.