(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.
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
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