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.
آفتاب از ذره کی مدهوش شد ** شمع از پروانه کی بیهوش شد3790
How was the sun (ever) dumbfounded by a mote? How was the candle (ever) made senseless by a moth?
جسم احمد را تعلق بد بدآن ** این تغیر آن تن باشد بدان
The body of Ahmad was liable to that (corruption): know that this corruption belongs (only) to the body,
هم‌چو رنجوری و هم‌چون خواب و درد ** جان ازین اوصاف باشد پاک و فرد
Such as sickness and sleep and pain; the spirit is untouched by these affections and wholly detached (from them).
خود نتانم ور بگويم وصف جان ** زلزله افتد در اين كون و مكان
Indeed I cannot describe the spirit, and if I describe it, quaking would fall upon this (world of) phenomenal existence and spatiality.
روبهش گر یک دمی آشفته بود ** شیر جان مانا که آن دم خفته بود
If its fox (the body) was perturbed for a moment, belike the lion-spirit was then asleep.
خفته بود آن شیر کز خوابست پاک ** اینت شیر نرمسار سهمناک3795
That lion which is immune from sleep was (apparently) asleep: lo, a complaisant terrible lion!
خفته سازد شیر خود را آنچنان ** که تمامش مرده دانند این سگان
The lion feigns to be asleep so (well) that those curs think he is quite dead;
ورنه در عالم کرا زهره بدی ** که ربودی از ضعیفی تربدی
Else, who in the world would dare to rob a poor man (even) of a grain of turpeth mineral?
کف احمد زان نظر مخدوش گشت ** بحر او از مهر کف پرجوش گشت
The foam (body) of Ahmad was torn (powerfully affected) by that sight (of Gabriel), (but) his sea (spirit) surged up (displayed itself in action) for love of the foam.
مه همه کفست معطی نورپاش ** ماه را گر کف نباشد گو مباش
The moon (the spirit of Ahmad) is entirely a bounteous light-diffusing hand: if the moon have no hand (with which to bestow light), let it have none!
احمد ار بگشاید آن پر جلیل ** تا ابد بیهوش ماند جبرئیل3800
If Ahmad should display that glorious pinion (his spiritual nature), Gabriel would remain dumbfounded unto everlasting.
چون گذشت احمد ز سدره و مرصدش ** وز مقام جبرئیل و از حدش
When Ahmad passed beyond the Lote-tree (on the boundary of Paradise) and his (Gabriel's) place of watch and station and farthest limit,
گفت او را هین بپر اندر پیم ** گفت رو رو من حریف تو نیم
He said to him (Gabriel), “Hark, fly after me.” He (Gabriel) said, “Go, go; I am not thy companion (any farther).”
باز گفت او را بیا ای پرده‌سوز ** من باوج خود نرفتستم هنوز
He answered him, saying, “Come, O destroyer of veils: I have not yet advanced to my zenith.”
گفت بیرون زین حد ای خوش‌فر من ** گر زنم پری بسوزد پر من
He replied, “O my illustrious friend, if I take one flight beyond this limit, my wings will be consumed.”
حیرت اندر حیرت آمد این قصص ** بیهشی خاصگان اندر اخص3805
This tale of the elect losing their senses in (contemplation of) the most elect is (naught but) amazement on amazement.