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4
467-491

  • When Solomon began the building—holy like the Ka’ba, august like Miná—
  • چون سلیمان کرد آغاز بنا ** پاک چون کعبه همایون چون منی

  • In his building were seen splendour and magnificence: it was not frigid (dull and lifeless) like other buildings.
  • در بنااش دیده می‌شد کر و فر ** نی فسرده چون بناهای دگر

  • From the first, every stone in the building—(every stone) that was broken off from the mountain—was saying clearly, “Take me along!”
  • در بنا هر سنگ کز که می‌سکست ** فاش سیروا بی‌همی گفت از نخست

  • As from the water and earth of the house (bodily tenement) of Adam, (so) did light shine forth from the pieces of mortar. 470
  • هم‌چو از آب و گل آدم‌کده ** نور ز آهک پاره‌ها تابان شده

  • The stones were coming without carrier, and those doors and walls had become living.
  • سنگ بی‌حمال آینده شده ** وان در و دیوارها زنده شده

  • God saith that the ‘wall of Paradise is not lifeless and ugly like (other) walls;
  • حق همی‌گوید که دیوار بهشت ** نیست چون دیوارها بی‌جان و زشت

  • 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.
  • چون در و دیوار تن با آگهیست ** زنده باشد خانه چون شاهنشهیست

  • Both tree and fruit and limpid water (take part) with the in habitant of Paradise in conversation and discourse,
  • هم درخت و میوه هم آب زلال ** با بهشتی در حدیث و در مقال

  • Because Paradise has not been fashioned out of (the builder’s) materials; nay, but it has been fashioned out of (good) deeds and intentions. 475
  • زانک جنت را نه ز آلت بسته‌اند ** بلک از اعمال و نیت بسته‌اند

  • This edifice has been (made) of dead water and earth, while that edifice has arisen from living piety.
  • این بنا ز آب و گل مرده بدست ** وان بنا از طاعت زنده شدست

  • This (edifice) resembles its foundation (which is) full of defect, and that (edifice resembles) its foundation, which is knowledge and action.
  • این به اصل خویش ماند پرخلل ** وان به اصل خود که علمست و عمل

  • Both throne and palace and crown and robes are (engaged) in question and reply (conversation) with the inhabitant of Paradise.
  • هم سریر و قصر و هم تاج و ثیاب ** با بهشتی در سال و در جواب

  • The carpet (there) is folded without the farrash (carpet- spreader); the house (Paradise) is swept without the broom.
  • فرش بی‌فراش پیچیده شود ** خانه بی‌مکناس روبیده شود

  • Behold the house of the heart: it was disordered by (worldly) cares: without sweeper it was swept (clean) by a (vow of) repentance. 480
  • خانه‌ی دل بین ز غم ژولیده شد ** بی‌کناس از توبه‌ای روبیده شد

  • Its throne moved along without carrier; its door-ring and door became (sweet-sounding like) musician and singer.
  • تخت او سیار بی‌حمال شد ** حلقه و در مطرب و قوال شد

  • 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)?
  • هست در دل زندگی دارالخلود ** در زبانم چون نمی‌آید چه سود

  • When Solomon went into the Mosque every morning to guide the servants (of God) in the right way,
  • چون سلیمان در شدی هر بامداد ** مسجد اندر بهر ارشاد عباد

  • He would give exhortation, sometimes by speech and melody and harmony, sometimes by act—I mean, a bowing or (service of) prayer.
  • پند دادی گه بگفت و لحن و ساز ** گه به فعل اعنی رکوعی یا نماز

  • The exhortation of act draws people more powerfully, for it reaches the soul of every one that hath hearing and (also) the deaf. 485
  • پند فعلی خلق را جذاب‌تر ** که رسد در جان هر باگوش و کر

  • 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.
  • اندر آن وهم امیری کم بود ** در حشم تاثیر آن محکم بود

  • 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 آغاز خلافت عثمان رضی الله عنه و خطبه‌ی وی در بیان آنک ناصح فعال به فعل به از ناصح قوال به قول

  • The story (told) of ‘Uthmán is that he mounted the pulpit: when he obtained the Caliphate, he made hot haste (to mount it).
  • قصه‌ی عثمان که بر منبر برفت ** چون خلافت یافت بشتابید تفت

  • (’Twas) the pulpit of the Chief (Mohammed), which had three steps: Abú Bakr went and seated himself on the second step.
  • منبر مهتر که سه‌پایه بدست ** رفت بوبکر و دوم پایه نشست

  • ‘Umar, in his reign, (sat) on the third step in order to show reverence for Islam and the (true) Religion.
  • بر سوم پایه عمر در دور خویش ** از برای حرمت اسلام و کیش

  • (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. 490
  • دور عثمان آمد او بالای تخت ** بر شد و بنشست آن محمودبخت

  • Then a person given to idle meddling questioned him, saying, “Those two did not sit in the Prophet's place:
  • پس سالش کرد شخصی بوالفضول ** که آن دو ننشستند بر جای رسول