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4
3741-3790

  • Were it not for the reflexion (effect) of snow-weaving (chilling) ignorance, that Mount Qáf would be consumed by the fire of longing.
  • گر نبودی عکس جهل برف‌باف ** سوختی از نار شوق آن کوه قاف
  • The Fire (of Hell) in sooth is (only) an atom of God's wrath; it is (only) a whip to threaten the base.
  • آتش از قهر خدا خود ذره‌ایست ** بهر تهدید لیمان دره‌ایست
  • Notwithstanding such a wrath, which is mighty and surpassing all, observe that the coolness of His clemency is prior to it.
  • با چنین قهری که زفت و فایق است ** برد لطفش بین که بر وی سابق است
  • (’Tis) a spiritual priority, unqualified and unconditioned. Have you seen the prior and the posterior without duality (have you seen them to be one)?
  • سبق بی‌چون و چگونه‌ی معنوی ** سابق و مسبوق دیدی بی‌دوی
  • 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. 3745
  • گر ندیدی آن بود از فهم پست ** که عقول خلق زان کان یک جوست
  • 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?
  • عیب بر خود نه نه بر آیات دین ** کی رسد بر چرخ دین مرغ گلین
  • The bird's lofty soaring-place is (only) the air, since its origin is from lust and sensuality.
  • مرغ را جولانگه عالی هواست ** زانک نشو او ز شهوت وز هواست
  • Therefore be dumbfounded without nay or yea, in order that a litter may come from (the Divine) Mercy to carry you.
  • پس تو حیران باش بی‌لا و بلی ** تا ز رحمت پیشت آید محملی
  • Forasmuch as you are too dull to apprehend these wonders (of God), if you say “yea” you will be prevaricating;
  • چون ز فهم این عجایب کودنی ** گر بلی گویی تکلف می‌کنی
  • And if you say “nay,” the “nay” will behead (undo) you: on account of that “nay” (the Divine) Wrath will shut your (spiritual) window. 3750
  • ور بگویی نی زند نی گردنت ** قهر بر بندد بدان نی روزنت
  • Be, then, only dumbfounded and distraught, nothing else, that God's aid may come in from before and behind.
  • پس همین حیران و واله باش و بس ** تا درآید نصر حق از پیش و پس
  • When you have become dumbfounded and crazed and naughted, you have said with mute eloquence, “Lead us.”
  • چونک حیران گشتی و گیج و فنا ** با زبان حال گفتی اهدنا
  • It (the wrath of God) is mighty, mighty; but when you begin to tremble, that mighty (wrath) becomes assuaged and equable,
  • زفت زفتست و چو لرزان می‌شوی ** می‌شود آن زفت نرم و مستوی
  • Because the mighty shape is for (terrifying) the unbeliever; when you have become helpless, it is mercy and kindness.
  • زانک شکل زفت بهر منکرست ** چونک عاجز آمدی لطف و برست
  • 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.
  • 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
  • Mustafá said in the presence of Gabriel, “Even as thy shape (really) is, O friend, 3755
  • مصطفی می‌گفت پیش جبرئیل ** که چنانک صورت تست ای خلیل
  • Show it to me sensibly and visibly, that I may behold thee as spectators (who fix their eyes on an object of interest).”
  • مر مرا بنما تو محسوس آشکار ** تا ببینم مر ترا نظاره‌وار
  • 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 نتوانی و طاقت نبودت ** حس ضعیفست و تنک سخت آیدت
  • “Show thyself,” said he, “that this body may perceive to what an extent the senses are frail and resourceless.”
  • گفت بنما تا ببیند این جسد ** تا چد حد حس نازکست و بی‌مدد
  • Man's bodily senses are infirm, but he hath a potent nature within.
  • آدمی را هست حس تن سقیم ** لیک در باطن یکی خلقی عظیم
  • This body resembles flint and steel, but in quality (intrinsically) it is a striker of fire. 3760
  • بر مثال سنگ و آهن این تنه ** لیک هست او در صفت آتش‌زنه
  • Flint and steel are the birth-place whence fire is brought into being: (from them) fire is born, domineering over both its parents.
  • سنگ وآهن مولد ایجاد نار ** زاد آتش بر دو والد قهربار
  • Fire, again, exercises sway over the bodily nature: it is dominant over the body and flaming;
  • باز آتش دستکار وصف تن ** هست قاهر بر تن او و شعله‌زن
  • Yet again, there is in the body an Abraham-like flame whereby the tower of fire is subdued.
  • باز در تن شعله ابراهیم‌وار ** که ازو مقهور گردد برج نار
  • In consequence (of this) the all-accomplished Prophet said symbolically, “We are the hindmost and the foremost.”
  • لاجرم گفت آن رسول ذو فنون ** رمز نحن الاخرون السابقون
  • 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. 3765
  • ظاهر این دو بسندانی زبون ** در صفت از کان آهنها فزون
  • Therefore Man is in appearance a derivative of the world, and intrinsically the origin of the world. Observe this!
  • پس به صورت آدمی فرع جهان ** وز صفت اصل جهان این را بدان
  • A gnat will set his outward frame whirling round (in pain and agitation); his inward nature encompasses the Seven Heavens.
  • ظاهرش را پشه‌ای آرد به چرخ ** باطنش باشد محیط هفت چرخ
  • 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.
  • چونک کرد الحاح بنمود اندکی ** هیبتی که که شود زومند کی
  • A single royal pinion (of his) covered the east and the west: Mustafá (Mohammed) became senseless from awe.
  • شهپری بگرفته شرق و غرب را ** از مهابت گشت بیهش مصطفی
  • When Gabriel saw him senseless from fear and dread, he came and drew him into his arms. 3770
  • چون ز بیم و ترس بیهوشش بدید ** جبرئیل آمد در آغوشش کشید
  • That awe is the portion of aliens, while this fond affection is freely bestowed on friends.
  • آن مهابت قسمت بیگانگان ** وین تجمش دوستان را رایگان
  • Kings, when seated on the throne, have formidable guardsmen (around them) with swords in their hands,
  • هست شاهان را زمان بر نشست ** هول سرهنگان و صارمها به دست
  • Staves and lances and scimitars, so that (even) lions would tremble in awe;
  • دور باش و نیزه و شمشیرها ** که بلرزند از مهابت شیرها
  • The shouts of sergeants with their maces, by the terror of which (men's) souls are enfeebled.
  • بانگ چاوشان و آن چوگانها ** که شود سست از نهیبش جانها
  • This is for the high and low in the street, to announce to them (the presence of) an emperor. 3775
  • این برای خاص وعام ره‌گذر ** که کندشان از شهنشاهی خبر
  • This pomp is for the sake of the vulgar, that those people may not put on the tiara of arrogance;
  • از برای عام باشد این شکوه ** تا کلاه کبر ننهند آن گروه
  • That it may break their egoism and that the self-conceited carnal soul may not work mischief and evil.
  • تا من و ماهای ایشان بشکند ** نفس خودبین فتنه و شر کم کند
  • The country is preserved from that by the king's having force and authority to inflict punishment.
  • شهر از آن آمن شود کان شهریار ** دارد اندر قهر زخم و گیر و دار
  • Therefore those vain desires are extinguished in (men's) souls: awe of the king prevents that disaster.
  • پس بمیرد آن هوسها در نفوس ** هیبت شه مانع آید زان نحوس
  • Again, when he (the king) comes to the private banquet, how should awe or retaliation be (in place) there? 3780
  • باز چون آید به سوی بزم خاص ** کی بود آنجا مهابت یا قصاص
  • There clemency on clemency is (shown) and mercies overflowing; you will hear no noise but that of the harp and flute.
  • حلم در حلمست و رحمتها به جوش ** نشنوی از غیر چنگ و ناخروش
  • In time of war there is the terrible drum and kettle-drum; in the hour of feasting with favourites there is (only) the sound of the harp.
  • طبل و کوس هول باشد وقت جنگ ** وقت عشرت با خواص آواز چنگ
  • The Board of Audit is for the vulgar, while the fair ones resembling peris are for the cup-companion.
  • هست دیوان محاسب عام را ** وان پری رویان حریف جام را
  • The coat of mail and the helmet are for the battle, while this silken raiment and music are for the bower.
  • آن زره وآن خود مر چالیش‌راست ** وین حریر و رود مر تعریش‌راست
  • This topic hath no end, O generous one: conclude it, and God best knoweth the right course. 3785
  • این سخن پایان ندارد ای جواد ** ختم کن والله اعلم بالرشاد
  • The (corporeal) senses in Ahmad (Mohammed), which are mortal, are now laid asleep under the soil of Yathrib (Medina),
  • اندر احمد آن حسی کو غاربست ** خفته این دم زیر خاک یثربست
  • But that mighty-natured part of him, which is unconquerable, dwells, without having suffered corruption, within the abode of truth (in Paradise).
  • وآن عظیم الخلق او کان صفدرست ** بی‌تغیر مقعد صدق اندرست
  • The bodily attributes are exposed to corruption; the everlasting spirit is a shining sun,
  • جای تغییرات اوصاف تنست ** روح باقی آفتابی روشنست
  • Incorruptible, for it is not of the east; unchangeable, for it is not of the west.
  • بی ز تغییری که لا شرقیة ** بی ز تبدیلی که لا غربیة
  • How was the sun (ever) dumbfounded by a mote? How was the candle (ever) made senseless by a moth? 3790
  • آفتاب از ذره کی مدهوش شد ** شمع از پروانه کی بیهوش شد