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4
441-490

  • After that, be far from the water, if you wish; for in your inmost soul you are of the same nature as the water, O fellow-servant.
  • بعد از آن خواهی تو دور از آب باش ** که بسر هم‌طبع آبی خواجه‌تاش

  • Those persons, then, who have passed from the world are not naught (nonexistent), but they are steeped in the (Divine) Attributes.
  • بس کسانی کز جهان بگذشته‌اند ** لا نیند و در صفات آغشته‌اند

  • All their attributes are (absorbed) in the Attributes of God, even as the star is (left) without trace in the presence of the sun.
  • در صفات حق صفات جمله‌شان ** هم‌چو اختر پیش آن خور بی‌نشان

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

  • (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. 445
  • محضرون معدوم نبود نیک بین ** تا بقای روحها دانی یقین

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

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

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

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

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

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

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

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

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

  • 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. 455
  • نور آن خانه چو بی این هم به پاست ** پس چراغ حس هر خانه جداست

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

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

  • 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.
  • نور آن صد خانه را تو یک شمر ** که نماند نور این بی آن دگر

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

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

  • 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.
  • این مثال نور آمد مثل نی ** مر ترا هادی عدو را ره‌زنی

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

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

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

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

  • 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.
  • اندرین آهنگ منگر سست و پست ** کاندرین ره صبر و شق انفسست

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

  • 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