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 فزون3765
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 کشید3770
When Gabriel saw him senseless from fear and dread, he came and drew him into his arms.
آن مهابت قسمت بیگانگان ** وین تجمش دوستان را رایگان
That awe is the portion of aliens, while this fond affection is freely bestowed on friends.
هست شاهان را زمان بر نشست ** هول سرهنگان و صارمها به دست
Kings, when seated on the throne, have formidable guardsmen (around them) with swords in their hands,
دور باش و نیزه و شمشیرها ** که بلرزند از مهابت شیرها
Staves and lances and scimitars, so that (even) lions would tremble in awe;
بانگ چاوشان و آن چوگانها ** که شود سست از نهیبش جانها
The shouts of sergeants with their maces, by the terror of which (men's) souls are enfeebled.
این برای خاص وعام ره‌گذر ** که کندشان از شهنشاهی خبر3775
This is for the high and low in the street, to announce to them (the presence of) an emperor.
از برای عام باشد این شکوه ** تا کلاه کبر ننهند آن گروه
This pomp is for the sake of the vulgar, that those people may not put on the tiara of arrogance;
تا من و ماهای ایشان بشکند ** نفس خودبین فتنه و شر کم کند
That it may break their egoism and that the self-conceited carnal soul may not work mischief and evil.
شهر از آن آمن شود کان شهریار ** دارد اندر قهر زخم و گیر و دار
The country is preserved from that by the king's having force and authority to inflict punishment.
پس بمیرد آن هوسها در نفوس ** هیبت شه مانع آید زان نحوس
Therefore those vain desires are extinguished in (men's) souls: awe of the king prevents that disaster.
باز چون آید به سوی بزم خاص ** کی بود آنجا مهابت یا قصاص3780
Again, when he (the king) comes to the private banquet, how should awe or retaliation be (in place) there?
حلم در حلمست و رحمتها به جوش ** نشنوی از غیر چنگ و ناخروش
There clemency on clemency is (shown) and mercies overflowing; you will hear no noise but that of the harp and flute.
طبل و کوس هول باشد وقت جنگ ** وقت عشرت با خواص آواز چنگ
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.
هست دیوان محاسب عام را ** وان پری رویان حریف جام را
The Board of Audit is for the vulgar, while the fair ones resembling peris are for the cup-companion.
آن زره وآن خود مر چالیش‌راست ** وین حریر و رود مر تعریش‌راست
The coat of mail and the helmet are for the battle, while this silken raiment and music are for the bower.
این سخن پایان ندارد ای جواد ** ختم کن والله اعلم بالرشاد3785
This topic hath no end, O generous one: conclude it, and God best knoweth the right course.
اندر احمد آن حسی کو غاربست ** خفته این دم زیر خاک یثربست
The (corporeal) senses in Ahmad (Mohammed), which are mortal, are now laid asleep under the soil of Yathrib (Medina),