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3744-3793

  • 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.

  • بر مثال سنگ و آهن این تنه ** لیک هست او در صفت آتش‌زنه 3760
  • 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 فزون 3765
  • 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 کشید 3770
  • 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 خبر 3775
  • 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 قصاص 3780
  • 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 بالرشاد 3785
  • 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 شد 3790
  • 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.