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4
387-411

  • آن زمان کت امتحان مطلوب شد ** مسجد دین تو پر خروب شد
  • At the time when it is your object to make trial (of God), the mosque, namely, your religion, becomes filled with kharrúb (carob).
  • قصه‌ی مسجد اقصی و خروب و عزم کردن داود علیه‌السلام پیش از سلیمان علیه‌السلام بر بنای آن مسجد
  • Story of the Farther Mosque and the carob and how, before (the reign of) Solomon, on whom be peace, David, on whom be peace, resolved on building that Mosque.
  • چون درآمد عزم داودی به تنگ ** که بسازد مسجد اقصی به سنگ
  • When David's resolve that he would build the Farther Mosque with stone came to sore straits,
  • وحی کردش حق که ترک این بخوان ** که ز دستت برنیاید این مکان
  • God made a Revelation to him, saying, “Proclaim the abandonment of this (enterprise), for (the building of) this place will not be achieved by thy hand.
  • نیست در تقدیر ما آنک تو این ** مسجد اقصی بر آری ای گزین 390
  • ’Tis not in Our fore-ordainment that thou shouldst raise this Farther Mosque, O chosen one.”
  • گفت جرمم چیست ای دانای راز ** که مرا گویی که مسجد را مساز
  • He said, “O Knower of the secret, what is my crime, that Thou forbiddest me to construct the Mosque?”
  • گفت بی‌جرمی تو خونها کرده‌ای ** خون مظلومان بگردن برده‌ای
  • He (God) said, “Without (committing) a crime, thou hast wrought much bloodshed: thou hast taken upon thy neck (art responsible for) the blood of (many) persons who have suffered injustice;
  • که ز آواز تو خلقی بی‌شمار ** جان بدادند و شدند آن را شکار
  • For from (hearing) thy voice a countless multitude gave up the ghost and fell a prey to it (thy voice).
  • خون بسی رفتست بر آواز تو ** بر صدای خوب جان‌پرداز تو
  • Much blood has gone to the score of (is chargeable to) thy voice, to thy beautiful soul-ravishing song.”
  • گفت مغلوب تو بودم مست تو ** دست من بر بسته بود از دست تو 395
  • He (David) said, “I was overpowered by Thee, drunken with Thee: my hand (power) was tied up by Thy hand.
  • نه که هر مغلوب شه مرحوم بود ** نه که المغلوب کالمعدوم بود
  • Was not every one that was overpowered by the King the object of (His) mercy? Was not he (excused on the ground that) ‘The overpowered is like the non-existent’?”
  • گفت این مغلوب معدومیست کو ** جز به نسبت نیست معدوم ایقنوا
  • He (God) said, “This overpowered man is that non-existent one who is only relatively non-existent. Have sure faith!
  • این چنین معدوم کو از خویش رفت ** بهترین هستها افتاد و زفت
  • Such a non-existent one who hath gone from himself (become selfless) is the best of beings, and the great (one among them).
  • او به نسبت با صفات حق فناست ** در حقیقت در فنا او را بقاست
  • He hath passed away (faná) in relation to (the passing away of his attributes in) the Divine attributes, (but) in passing away (from selfhood) he really hath the life everlasting (baqá).
  • جمله‌ی ارواح در تدبیر اوست ** جمله‌ی اشباح هم در تیر اوست 400
  • All spirits are under his governance; all bodies too are in his control.
  • آنک او مغلوب اندر لطف ماست ** نیست مضطر بلک مختار ولاست
  • He that is overpowered (overwhelmed) in Our grace is not compelled; nay, he is one who freely chooses devotion (to Us).”
  • منتهای اختیار آنست خود ** که اختیارش گردد اینجا مفتقد
  • In sooth the end of free-will is that his free-will should be lost here.
  • اختیاری را نبودی چاشنی ** گر نگشتی آخر او محو از منی
  • The free agent would feel no savour (spiritual delight) if at last he did not become entirely purged of egoism.
  • در جهان گر لقمه و گر شربتست ** لذت او فرع محو لذتست
  • If there is delicious food and drink in the world, (yet) his pleasure (in them) is (only) a branch of (derived from) the extinction of (worldly) pleasure.
  • گرچه از لذات بی‌تاثیر شد ** لذتی بود او و لذت‌گیر شد 405
  • Although he was unaffected by (worldly) pleasures, (yet) he was a man of (spiritual) pleasure and became the recipient of (that) pleasure.
  • شرح انما الممنون اخوة والعلماء کنفس واحدة خاصه اتحاد داود و سلیمان و سایر انبیا علیهم‌السلام کی اگر یکی ازیشان را منکر شوی ایمان به هیچ نبی درست نباشد و این علامت اتحادست کی یک خانه از هزاران خانه ویران کنی آن همه ویران شود و یک دیوار قایم نماند کی لانفرق بین احد منهم و العاقل یکفیه الاشارة این خود از اشارت گذشت
  • Explanation of "Verily, the Faithful are brothers, and the ‘ulamá (divines) are as one soul"; in particular, the oneness of David, Solomon, and all the other prophets, on whom be peace: if you disbelieve in one of them, (your) faith in any prophet will not be perfect; and this is the sign of (their) oneness, that if you destroy a single one of those thousands of houses, all the rest will be destroyed, and not a single wall will be left standing; for "We make no distinction between any of them (the prophets)." Indication is sufficient for him that hath intelligence: this goes even beyond indication.
  • گرچه بر ناید به جهد و زور تو ** لیک مسجد را برآرد پور تو
  • (God said to David), “Although it will not be accomplished by thy labour and strength, yet the Mosque will be erected by thy son.
  • کرده‌ی او کرده‌ی تست ای حکیم ** ممنان را اتصالی دان قدیم
  • His deed is thy deed, O man of wisdom: know that between the Faithful is an ancient union.”
  • ممنان معدود لیک ایمان یکی ** جسمشان معدود لیکن جان یکی
  • The Faithful are numerous, but the Faith is one: their bodies are numerous, but their soul is one.
  • غیرفهم و جان که در گاو و خرست ** آدمی را عقل و جانی دیگرست
  • Besides the understanding and soul which is in the ox and the ass, Man has another intelligence and soul;
  • باز غیرجان و عقل آدمی ** هست جانی در ولی آن دمی 410
  • Again, in the owner of that (Divine) breath there is a soul other than the human soul and intelligence.
  • جان حیوانی ندارد اتحاد ** تو مجو این اتحاد از روح باد
  • The animal soul does not possess oneness: seek not thou this oneness from the airy (vital) spirit.