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4
3735-3759

  • 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.