بخش 18 - بقیهٔ قصهٔ بنای مسجد اقصی

When Solomon began the building—holy like the Ka’ba, august like Miná—

In his building were seen splendour and magnificence: it was not frigid (dull and lifeless) like other buildings.

From the first, every stone in the building—(every stone) that was broken off from the mountain—was saying clearly, “Take me along!”

As from the water and earth of the house (bodily tenement) of Adam, (so) did light shine forth from the pieces of mortar.

The stones were coming without carrier, and those doors and walls had become living.

God saith that the ‘wall of Paradise is not lifeless and ugly like (other) walls;

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.

Both tree and fruit and limpid water (take part) with the in habitant of Paradise in conversation and discourse,

Because Paradise has not been fashioned out of (the builder’s) materials; nay, but it has been fashioned out of (good) deeds and intentions.

This edifice has been (made) of dead water and earth, while that edifice has arisen from living piety.

This (edifice) resembles its foundation (which is) full of defect, and that (edifice resembles) its foundation, which is knowledge and action.

Both throne and palace and crown and robes are (engaged) in question and reply (conversation) with the inhabitant of Paradise.

The carpet (there) is folded without the farrash (carpet- spreader); the house (Paradise) is swept without the broom.

Behold the house of the heart: it was disordered by (worldly) cares: without sweeper it was swept (clean) by a (vow of) repentance.

Its throne moved along without carrier; its door-ring and door became (sweet-sounding like) musician and singer.

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)?

When Solomon went into the Mosque every morning to guide the servants (of God) in the right way,

He would give exhortation, sometimes by speech and melody and harmony, sometimes by act—I mean, a bowing or (service of) prayer.

The exhortation of act draws people more powerfully, for it reaches the soul of every one that hath hearing and (also) the deaf.

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.