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4
486-510

  • اندر آن وهم امیری کم بود ** در حشم تاثیر آن محکم بود
  • 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.
  • قصه‌ی آغاز خلافت عثمان رضی الله عنه و خطبه‌ی وی در بیان آنک ناصح فعال به فعل به از ناصح قوال به قول
  • 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 عثمان که بر منبر برفت ** چون خلافت یافت بشتابید تفت
  • The story (told) of ‘Uthmán is that he mounted the pulpit: when he obtained the Caliphate, he made hot haste (to mount it).
  • منبر مهتر که سه‌پایه بدست ** رفت بوبکر و دوم پایه نشست
  • (’Twas) the pulpit of the Chief (Mohammed), which had three steps: Abú Bakr went and seated himself on the second step.
  • بر سوم پایه عمر در دور خویش ** از برای حرمت اسلام و کیش
  • ‘Umar, in his reign, (sat) on the third step in order to show reverence for Islam and the (true) Religion.
  • دور عثمان آمد او بالای تخت ** بر شد و بنشست آن محمودبخت 490
  • (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.
  • پس سالش کرد شخصی بوالفضول ** که آن دو ننشستند بر جای رسول
  • Then a person given to idle meddling questioned him, saying, “Those two did not sit in the Prophet's place:
  • پس تو چون جستی ازیشان برتری ** چون برتبت تو ازیشان کمتری
  • How, then, hast thou sought to be higher than they, when thou art inferior to them in rank?”
  • گفت اگر پایه‌ی سوم را بسپرم ** وهم آید که مثال عمرم
  • He replied, “If I tread on the third step, it will be imagined that I resemble ‘Umar;
  • بر دوم پایه شوم من جای‌جو ** گویی بوبکرست و این هم مثل او
  • (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.’
  • هست این بالا مقام مصطفی ** وهم مثلی نیست با آن شه مرا 495
  • This top (of the pulpit) is the place of Mustafá (Mohammed): no one will imagine that I am like that (spiritual) King.”
  • بعد از آن بر جای خطبه آن ودود ** تا به قرب عصر لب‌خاموش بود
  • Afterwards, (seated) in the preaching-place, that loving man kept silence till near the (time of the) afternoon-prayer.
  • زهره نه کس را که گوید هین بخوان ** یا برون آید ز مسجد آن زمان
  • None dared to say “Come now, preach!” or to go forth from the mosque during that time.
  • هیبتی بنشسته بد بر خاص و عام ** پر شده نور خدا آن صحن و بام
  • 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.
  • هر که بینا ناظر نورش بدی ** کور زان خورشید هم گرم آمدی
  • Whoever possessed vision was beholding His Light; the blind man too was being heated by that Sun.
  • پس ز گرمی فهم کردی چشم کور ** که بر آمد آفتابی بی‌فتور 500
  • Hence, by reason of the heat, the blind man's eye was perceiving that there had arisen a Sun whose strength faileth not.
  • لیک این گرمی گشاید دیده را ** تا ببیند عین هر بشنیده را
  • But this heat (unlike the heat of the terrestrial sun) opens the (inward) eye, that it may see the very substance of everything heard.
  • گرمیش را ضجرتی و حالتی ** زان تبش دل را گشادی فسحتی
  • 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.
  • کور چون شد گرم از نور قدم ** از فرح گوید که من بینا شدم
  • When the blind man is heated by the Light of Eternity, from gladness he says, “I have become seeing.”
  • سخت خوش مستی ولی ای بوالحسن ** پاره‌ای راهست تا بینا شدن
  • Thou art mightily well drunken, but, O Bu ’l-Hasan, there is a bit of way (to be traversed ere thou attain) to seeing.
  • این نصیب کور باشد ز آفتاب ** صد چنین والله اعلم بالصواب 505
  • This is the blind man's portion from the Sun, (and) a hundred such (portions); and God best knoweth what is right.
  • وآنک او آن نور را بینا بود ** شرح او کی کار بوسینا بود
  • 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?
  • ور شود صد تو که باشد این زبان ** که بجنباند به کف پرده‌ی عیان
  • (Even) if it be hundredfold, who (what) is this tongue that it should move with its hand the veil of (mystical) clairvoyance?
  • وای بر وی گر بساید پرده را ** تیغ اللهی کند دستش جدا
  • Woe to it if it touch the veil! The Divine sword severs its hand.
  • دست چه بود خود سرش را بر کند ** آن سری کز جهل سرها می‌کند
  • 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).
  • این به تقدیر سخن گفتم ترا ** ورنه خود دستش کجا و آن کجا 510
  • I have said this to you, speaking hypothetically; otherwise, indeed, how far is its hand from being able to do that!