غافلان را کوههای برف دان ** تا نسوزد پرده‌های عاقلان3740
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 جوست3745
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 روزنت3750
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 خلیل3755
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 آتش‌زنه3760
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 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),
وآن عظیم الخلق او کان صفدرست ** بی‌تغیر مقعد صدق اندرست
But that mighty-natured part of him, which is unconquerable, dwells, without having suffered corruption, within the abode of truth (in Paradise).
جای تغییرات اوصاف تنست ** روح باقی آفتابی روشنست
The bodily attributes are exposed to corruption; the everlasting spirit is a shining sun,
بی ز تغییری که لا شرقیة ** بی ز تبدیلی که لا غربیة
Incorruptible, for it is not of the east; unchangeable, for it is not of the west.