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
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
Thou art mightily well drunken, but, O Bu ’l-Hasan, there is a bit of way (to be traversed ere thou attain) to seeing.
سخت خوش مستی ولی ای بوالحسن ** پاره‌ای راهست تا بینا شدن
This is the blind man's portion from the Sun, (and) a hundred such (portions); and God best knoweth what is right.505
این نصیب کور باشد ز آفتاب ** صد چنین والله اعلم بالصواب
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?
وآنک او آن نور را بینا بود ** شرح او کی کار بوسینا بود
(Even) if it be hundredfold, who (what) is this tongue that it should move with its hand the veil of (mystical) clairvoyance?
ور شود صد تو که باشد این زبان ** که بجنباند به کف پرده‌ی عیان
Woe to it if it touch the veil! The Divine sword severs its hand.
وای بر وی گر بساید پرده را ** تیغ اللهی کند دستش جدا
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).
دست چه بود خود سرش را بر کند ** آن سری کز جهل سرها می‌کند
I have said this to you, speaking hypothetically; otherwise, indeed, how far is its hand from being able to do that!510
این به تقدیر سخن گفتم ترا ** ورنه خود دستش کجا و آن کجا
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.”]
خاله را خایه بدی خالو شدی ** این به تقدیر آمدست ار او بدی
(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).
از زبان تا چشم کو پاک از شکست ** صد هزاران ساله گویم اندکست