بخش 44 - بقیهٔ عمارت کردن سلیمان علیه‌السلام مسجد اقصی را به تعلیم و وحی خدا جهت حکمتهایی کی او داند و معاونت ملایکه و دیو و پری و آدمی آشکارا

(God said) “O Solomon, build the Farther Mosque, the army of Bilqis has come into (has adopted) the (ritual) prayer.”

When he laid the foundation of that Mosque, genies and men came and threw themselves into the work,

One party from love, and another company unwillingly, just as God’s servants (do) in the way of obedience (to Him).

The folk (of the world) are (like) demons, and desire is the chain dragging them to shop and crops.

This chain is (the result) of being afraid (of poverty) and crazed (with worldliness): do not regard these folk as unchained.

It drags them to earning and hunting; it drags them to the mine and the seas.

It drags them to good and to evil: God hath said, “On her neck a cord of palm-fibre.

We have put the cordon their necks: We have made the cord (to consist) of their natural dispositions.

There is none ever, (be he) defiled or (be he) recovered (from foul disease), but his fortune is on his neck

Your greed for evil-doing is like fire: the live coal (the evil deed) is (made) pleasing by the fire’s pleasing hue.

The blackness of the coal is hidden in the fire: when the fire is gone, the blackness becomes evident.

By your greed the black coal is made live: when the greed is gone, that vicious coal remains.

At that (former) time the coal appeared to be live; that was not (owing to) the goodness of (your) action: it was (owing to) the fire of greed.

Greed had embellished your action: greed departed, and your action was left in squalor

(Only) one who is foolish will think ripe (and sweet) the ghawla which the ghouls deck out (describe as being attractive).

When his soul makes trial (of it), its teeth are blunted by the experiment.

From vain desire, the reflexion (distorting influence) of the ghoul, (which is) greed, was causing the trap to appear a (delicious) berry, though in truth it was unripe.

Seek greed (seek to be eager) in the practice of religion and in good works: they are (still) beautiful, (even) when the greed (eagerness) remains not.

Good works are beautiful (in themselves), not through the re flexion of any other thing: if the glow of greed is gone, the glow of good remains;

(But) when the glow of greed is gone from worldly work, of the red-hot coal (only) the black ashes are left.

Folly excites greed (for amusement) in children, so that from gleefulness of heart they ride a cock-horse

When that evil greed of his is gone from the child, he begins to laugh at the other children,

Saying, “What was I doing? What was I seeing in this?” From the reflexion of greed the vinegar appeared to be honey.

That edifice of the prophets was (raised) without greed (self- interest); hence the splendours (of its renown) increased so uninterruptedly.

Oh, many a mosque have the noble (prophets) erected, but “the Farther 1osque” is not its name.

The grandeur which at every moment accrued to the Ka’ba— that (grandeur) was (derived) from the acts done in pure de voti on by Abraham.

The excellence of that mosque (which the prophets build) is not from earth and stone, but (because) there is no greed or enmity in its builder.

Their Books are not as the books of others, nor their mosques nor their means of livelihood nor their houses and homes,

Nor their observance of respect nor their anger nor their chastisement nor their slumber nor their reasoning nor their discourse.

To each one of them belongs a different glory: (in each of them) the bird, their spirit, flies with a different wing.

The heart is trembling at mention of their (high) estate: their actions are the qibla (to which we turn for guidance) of our actions.

The eggs laid by their bird (spirit) are golden: at midnight their spirit hath beheld the dawn.

Whatsoever I say with (all) my soul in praise of the company (of the prophets), I have depreciated (them): I have become a disparager of the company.

O ye noble. (seekers of God), build “the Farther Mosque,” for Solomon hath returned—and peace (be with you)!

And if the demons and genies refuse this (service)’, the angels will drag them all into bondage.

(If) the demon once make a false step on account of deceit and hypocrisy, the whip comes (down) on his head like lightning.

Become like Solomon, in order that thy demons may hew stone for thy palace.

Be devoid, like Solomon, of thoughts which tempt to evil-doing and of fraud, that genie and demon may obey thy command.

This heart is thy seal—and take heed lest the seal fall a prey to the demon!

(For) then the demon possessing the seal will always exercise the sway of Solomon over thee: beware (of him), and peace (be with thee)!

O heart, that sway of Solomon is notabrogated : in thy head and inmost consciousness is one that exercises the sway of Solomon.

The demon too exercises the sway of Solomon for a time, but how should every weaver weave satin?

He (the weaver of common cloth) moves his hand like his (the satin-weaver’s) hand, but there is a good difference between the two of them: