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4
3739-3763

  • O king, if there were not a valley (of snow) like this, the glowing heat of Hell would annihilate me.”
  • گر نبودی این چنین وادی شها ** تف دوزخ محو کردی مر مرا

  • Know that (in this world) the heedless are (like) snow-mountains, to the end that the veils of the intelligent may not be consumed. 3740
  • غافلان را کوههای برف دان ** تا نسوزد پرده‌های عاقلان

  • Were it not for the reflexion (effect) of snow-weaving (chilling) ignorance, that Mount Qáf would be consumed by the fire of longing.
  • گر نبودی عکس جهل برف‌باف ** سوختی از نار شوق آن کوه قاف

  • The Fire (of Hell) in sooth is (only) an atom of God's wrath; it is (only) a whip to threaten the base.
  • آتش از قهر خدا خود ذره‌ایست ** بهر تهدید لیمان دره‌ایست

  • Notwithstanding such a wrath, which is mighty and surpassing all, observe that the coolness of His clemency is prior to it.
  • با چنین قهری که زفت و فایق است ** برد لطفش بین که بر وی سابق است

  • (’Tis) a spiritual priority, unqualified and unconditioned. Have you seen the prior and the posterior without duality (have you seen them to be one)?
  • سبق بی‌چون و چگونه‌ی معنوی ** سابق و مسبوق دیدی بی‌دوی

  • 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. 3745
  • گر ندیدی آن بود از فهم پست ** که عقول خلق زان کان یک جوست

  • 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?
  • عیب بر خود نه نه بر آیات دین ** کی رسد بر چرخ دین مرغ گلین

  • The bird's lofty soaring-place is (only) the air, since its origin is from lust and sensuality.
  • مرغ را جولانگه عالی هواست ** زانک نشو او ز شهوت وز هواست

  • Therefore be dumbfounded without nay or yea, in order that a litter may come from (the Divine) Mercy to carry you.
  • پس تو حیران باش بی‌لا و بلی ** تا ز رحمت پیشت آید محملی

  • Forasmuch as you are too dull to apprehend these wonders (of God), if you say “yea” you will be prevaricating;
  • چون ز فهم این عجایب کودنی ** گر بلی گویی تکلف می‌کنی

  • And if you say “nay,” the “nay” will behead (undo) you: on account of that “nay” (the Divine) Wrath will shut your (spiritual) window. 3750
  • ور بگویی نی زند نی گردنت ** قهر بر بندد بدان نی روزنت

  • Be, then, only dumbfounded and distraught, nothing else, that God's aid may come in from before and behind.
  • پس همین حیران و واله باش و بس ** تا درآید نصر حق از پیش و پس

  • When you have become dumbfounded and crazed and naughted, you have said with mute eloquence, “Lead us.”
  • چونک حیران گشتی و گیج و فنا ** با زبان حال گفتی اهدنا

  • It (the wrath of God) is mighty, mighty; but when you begin to tremble, that mighty (wrath) becomes assuaged and equable,
  • زفت زفتست و چو لرزان می‌شوی ** می‌شود آن زفت نرم و مستوی

  • Because the mighty shape is for (terrifying) the unbeliever; when you have become helpless, it is mercy and kindness.
  • زانک شکل زفت بهر منکرست ** چونک عاجز آمدی لطف و برست

  • 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.
  • 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

  • Mustafá said in the presence of Gabriel, “Even as thy shape (really) is, O friend, 3755
  • مصطفی می‌گفت پیش جبرئیل ** که چنانک صورت تست ای خلیل

  • Show it to me sensibly and visibly, that I may behold thee as spectators (who fix their eyes on an object of interest).”
  • مر مرا بنما تو محسوس آشکار ** تا ببینم مر ترا نظاره‌وار

  • 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 نتوانی و طاقت نبودت ** حس ضعیفست و تنک سخت آیدت

  • “Show thyself,” said he, “that this body may perceive to what an extent the senses are frail and resourceless.”
  • گفت بنما تا ببیند این جسد ** تا چد حد حس نازکست و بی‌مدد

  • Man's bodily senses are infirm, but he hath a potent nature within.
  • آدمی را هست حس تن سقیم ** لیک در باطن یکی خلقی عظیم

  • This body resembles flint and steel, but in quality (intrinsically) it is a striker of fire. 3760
  • بر مثال سنگ و آهن این تنه ** لیک هست او در صفت آتش‌زنه

  • Flint and steel are the birth-place whence fire is brought into being: (from them) fire is born, domineering over both its parents.
  • سنگ وآهن مولد ایجاد نار ** زاد آتش بر دو والد قهربار

  • Fire, again, exercises sway over the bodily nature: it is dominant over the body and flaming;
  • باز آتش دستکار وصف تن ** هست قاهر بر تن او و شعله‌زن

  • Yet again, there is in the body an Abraham-like flame whereby the tower of fire is subdued.
  • باز در تن شعله ابراهیم‌وار ** که ازو مقهور گردد برج نار