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4
479-503

  • 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

  • How, then, hast thou sought to be higher than they, when thou art inferior to them in rank?”
  • پس تو چون جستی ازیشان برتری ** چون برتبت تو ازیشان کمتری

  • He replied, “If I tread on the third step, it will be imagined that I resemble ‘Umar;
  • گفت اگر پایه‌ی سوم را بسپرم ** وهم آید که مثال عمرم

  • (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.’
  • بر دوم پایه شوم من جای‌جو ** گویی بوبکرست و این هم مثل او

  • This top (of the pulpit) is the place of Mustafá (Mohammed): no one will imagine that I am like that (spiritual) King.” 495
  • هست این بالا مقام مصطفی ** وهم مثلی نیست با آن شه مرا

  • Afterwards, (seated) in the preaching-place, that loving man kept silence till near the (time of the) afternoon-prayer.
  • بعد از آن بر جای خطبه آن ودود ** تا به قرب عصر لب‌خاموش بود

  • None dared to say “Come now, preach!” or to go forth from the mosque during that time.
  • زهره نه کس را که گوید هین بخوان ** یا برون آید ز مسجد آن زمان

  • 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.
  • هیبتی بنشسته بد بر خاص و عام ** پر شده نور خدا آن صحن و بام

  • Whoever possessed vision was beholding His Light; the blind man too was being heated by that Sun.
  • هر که بینا ناظر نورش بدی ** کور زان خورشید هم گرم آمدی

  • Hence, by reason of the heat, the blind man's eye was perceiving that there had arisen a Sun whose strength faileth not. 500
  • پس ز گرمی فهم کردی چشم کور ** که بر آمد آفتابی بی‌فتور

  • But this heat (unlike the heat of the terrestrial sun) opens the (inward) eye, that it may see the very substance of everything heard.
  • لیک این گرمی گشاید دیده را ** تا ببیند عین هر بشنیده را

  • 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.
  • گرمیش را ضجرتی و حالتی ** زان تبش دل را گشادی فسحتی

  • When the blind man is heated by the Light of Eternity, from gladness he says, “I have become seeing.”
  • کور چون شد گرم از نور قدم ** از فرح گوید که من بینا شدم