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4
3721-3770

  • مورکی بر کاغذی دید او قلم ** گفت با مور دگر این راز هم
  • A little ant saw a pen (writing) on a paper, and told this mystery to another ant,
  • که عجایب نقشها آن کلک کرد ** هم‌چو ریحان و چو سوسن‌زار و ورد
  • Saying, “That pen made wonderful pictures like sweet basil and beds of lilies and roses.”
  • گفت آن مور اصبعست آن پیشه‌ور ** وین قلم در فعل فرعست و اثر
  • The other ant said, “That artist is the finger, and this pen is actually (no more than) the derivative (instrument) and the sign.”
  • گفت آن مور سوم کز بازوست ** که اصبع لاغر ز زورش نقش بست
  • A third ant said, “It is the work of the arm, by whose strength the slender finger depicted it.”
  • هم‌چنین می‌رفت بالا تا یکی ** مهتر موران فطن بود اندکی 3725
  • In this fashion it (the argument) was carried upward till a chief of the ants, (who) was a little bit sagacious,
  • گفت کز صورت مبینید این هنر ** که به خواب و مرگ گردد بی‌خبر
  • Said, “Do not regard this accomplishment as proceeding from the (material) form, which becomes unconscious in sleep and death.
  • صورت آمد چون لباس و چون عصا ** جز به عقل و جان نجنبد نقشها
  • Form is like a garment or a staff: (bodily) figures do not move except by means of intellect and spirit.”
  • بی‌خبر بود او که آن عقل و فاد ** بی ز تقلیب خدا باشد جماد
  • He (the wise ant) was unaware that without the controlling influence of God that intellect and heart (mind) would be inert.
  • یک زمان از وی عنایت بر کند ** عقل زیرک ابلهیها می‌کند
  • If He withdraw His favour from it for a single moment, the acute intellect will commit (many) follies.
  • چونش گویا یافت ذوالقرنین گفت ** چونک کوه قاف در نطق سفت 3730
  • When Dhu ’l-Qarnayn found it (Mount Qáf) speaking, he said, after Mount Qáf had bored the pearls of speech,
  • کای سخن‌گوی خبیر رازدان ** از صفات حق بکن با من بیان
  • “O eloquent one, who art wise and knowest the mystery, expound to me the Attributes of God.”
  • گفت رو کان وصف از آن هایل‌ترست ** که بیان بر وی تواند برد دست
  • It answered, “Go, for those qualities are too terrible for (oral) exposition to put its hand on them,
  • یا قلم را زهره باشد که به سر ** بر نویسد بر صحایف زان خبر
  • Or for the pen to dare inscribe with its point information concerning them on the pages (of books).”
  • گفت کمتر داستانی باز گو ** از عجبهای حق ای حبر نکو
  • He said, “Relate a lesser tale concerning the wonders of God, O goodly divine.”
  • گفت اینک دشت سیصدساله راه ** کوههای برف پر کردست شاه 3735
  • It said, “Look, the King (God) hath made a plain full of snow-mountains, for the distance of a three hundred years' journey—
  • کوه بر که بی‌شمار و بی‌عدد ** می‌رسد در هر زمان برفش مدد
  • Mountain on mountain, beyond count and number: the snow comes continually to replenish them.
  • کوه برفی می‌زند بر دیگری ** می‌رساند برف سردی تا ثری
  • One snow-mountain is being piled on another: the snow brings coldness to the earth.
  • کوه برفی می‌زند بر کوه برف ** دم به دم ز انبار بی‌حد و شگرف
  • At every moment snow-mountain is being piled on snow-mountain from the illimitable and vast storehouse.
  • گر نبودی این چنین وادی شها ** تف دوزخ محو کردی مر مرا
  • O king, if there were not a valley (of snow) like this, the glowing heat of Hell would annihilate me.”
  • غافلان را کوههای برف دان ** تا نسوزد پرده‌های عاقلان 3740
  • Know that (in this world) the heedless are (like) snow-mountains, to the end that the veils of the intelligent may not be consumed.
  • گر نبودی عکس جهل برف‌باف ** سوختی از نار شوق آن کوه قاف
  • Were it not for the reflexion (effect) of snow-weaving (chilling) ignorance, that Mount Qáf would be consumed by the fire of longing.
  • آتش از قهر خدا خود ذره‌ایست ** بهر تهدید لیمان دره‌ایست
  • The Fire (of Hell) in sooth is (only) an atom of God's wrath; it is (only) a whip to threaten the base.
  • با چنین قهری که زفت و فایق است ** برد لطفش بین که بر وی سابق است
  • Notwithstanding such a wrath, which is mighty and surpassing all, observe that the coolness of His clemency is prior to it.
  • سبق بی‌چون و چگونه‌ی معنوی ** سابق و مسبوق دیدی بی‌دوی
  • (’Tis) a spiritual priority, unqualified and unconditioned. Have you seen the prior and the posterior without duality (have you seen them to be one)?
  • گر ندیدی آن بود از فهم پست ** که عقول خلق زان کان یک جوست 3745
  • If you have not seen them (as one), that is because of feeble understanding; for the minds of God's creatures are (but) a single grain of that mine.
  • عیب بر خود نه نه بر آیات دین ** کی رسد بر چرخ دین مرغ گلین
  • Lay the blame on yourself, not on the evidences of the (true) Religion: how should the bird of clay reach the sky of the (true) Religion?
  • مرغ را جولانگه عالی هواست ** زانک نشو او ز شهوت وز هواست
  • The bird's lofty soaring-place is (only) the air, since its origin is from lust and sensuality.
  • پس تو حیران باش بی‌لا و بلی ** تا ز رحمت پیشت آید محملی
  • Therefore be dumbfounded without nay or yea, in order that a litter may come from (the Divine) Mercy to carry you.
  • چون ز فهم این عجایب کودنی ** گر بلی گویی تکلف می‌کنی
  • Forasmuch as you are too dull to apprehend these wonders (of God), if you say “yea” you will be prevaricating;
  • ور بگویی نی زند نی گردنت ** قهر بر بندد بدان نی روزنت 3750
  • And if you say “nay,” the “nay” will behead (undo) you: on account of that “nay” (the Divine) Wrath will shut your (spiritual) window.
  • پس همین حیران و واله باش و بس ** تا درآید نصر حق از پیش و پس
  • Be, then, only dumbfounded and distraught, nothing else, that God's aid may come in from before and behind.
  • چونک حیران گشتی و گیج و فنا ** با زبان حال گفتی اهدنا
  • When you have become dumbfounded and crazed and naughted, you have said with mute eloquence, “Lead us.”
  • زفت زفتست و چو لرزان می‌شوی ** می‌شود آن زفت نرم و مستوی
  • It (the wrath of God) is mighty, mighty; but when you begin to tremble, that mighty (wrath) becomes assuaged and equable,
  • زانک شکل زفت بهر منکرست ** چونک عاجز آمدی لطف و برست
  • Because the mighty shape is for (terrifying) the unbeliever; when you have become helpless, it is mercy and kindness.
  • نمودن جبرئیل علیه‌السلام خود را به مصطفی صلی‌الله علیه و سلم به صورت خویش و از هفتصد پر او چون یک پر ظاهر شد افق را بگرفت و آفتاب محجوب شد با همه شعاعش
  • How Gabriel, on whom be peace, showed himself to Mustafá (Mohammed), God bless and save him, in his own shape; and how, when one of his seven hundred wings became visible, it covered the horizon (on all sides), and the sun with all its radiance was veiled over.
  • مصطفی می‌گفت پیش جبرئیل ** که چنانک صورت تست ای خلیل 3755
  • Mustafá said in the presence of Gabriel, “Even as thy shape (really) is, O friend,
  • مر مرا بنما تو محسوس آشکار ** تا ببینم مر ترا نظاره‌وار
  • Show it to me sensibly and visibly, that I may behold thee as spectators (who fix their eyes on an object of interest).”
  • گفت نتوانی و طاقت نبودت ** حس ضعیفست و تنک سخت آیدت
  • He replied, “Thou canst not (bear this) and hast not the power to endure it; the sense (of sight) is weak and frail: ’twould be grievous for thee (to behold me).”
  • گفت بنما تا ببیند این جسد ** تا چد حد حس نازکست و بی‌مدد
  • “Show thyself,” said he, “that this body may perceive to what an extent the senses are frail and resourceless.”
  • آدمی را هست حس تن سقیم ** لیک در باطن یکی خلقی عظیم
  • Man's bodily senses are infirm, but he hath a potent nature within.
  • بر مثال سنگ و آهن این تنه ** لیک هست او در صفت آتش‌زنه 3760
  • This body resembles flint and steel, but in quality (intrinsically) it is a striker of fire.
  • سنگ وآهن مولد ایجاد نار ** زاد آتش بر دو والد قهربار
  • Flint and steel are the birth-place whence fire is brought into being: (from them) fire is born, domineering over both its parents.
  • باز آتش دستکار وصف تن ** هست قاهر بر تن او و شعله‌زن
  • Fire, again, exercises sway over the bodily nature: it is dominant over the body and flaming;
  • باز در تن شعله ابراهیم‌وار ** که ازو مقهور گردد برج نار
  • Yet again, there is in the body an Abraham-like flame whereby the tower of fire is subdued.
  • لاجرم گفت آن رسول ذو فنون ** رمز نحن الاخرون السابقون
  • In consequence (of this) the all-accomplished Prophet said symbolically, “We are the hindmost and the foremost.”
  • ظاهر این دو بسندانی زبون ** در صفت از کان آهنها فزون 3765
  • The material form of these twain (flint and steel) is vanquished by a (hammer and) anvil, (but) in quality (intrinsically) they are superior to the mine of iron ores.
  • پس به صورت آدمی فرع جهان ** وز صفت اصل جهان این را بدان
  • Therefore Man is in appearance a derivative of the world, and intrinsically the origin of the world. Observe this!
  • ظاهرش را پشه‌ای آرد به چرخ ** باطنش باشد محیط هفت چرخ
  • A gnat will set his outward frame whirling round (in pain and agitation); his inward nature encompasses the Seven Heavens.
  • چونک کرد الحاح بنمود اندکی ** هیبتی که که شود زومند کی
  • When he (the Prophet) persisted (in his request), he (Gabriel) displayed a little the awful majesty by which a mountain would be reduced to dust.
  • شهپری بگرفته شرق و غرب را ** از مهابت گشت بیهش مصطفی
  • A single royal pinion (of his) covered the east and the west: Mustafá (Mohammed) became senseless from awe.
  • چون ز بیم و ترس بیهوشش بدید ** جبرئیل آمد در آغوشش کشید 3770
  • When Gabriel saw him senseless from fear and dread, he came and drew him into his arms.