The body of Ahmad was liable to that (corruption): know that this corruption belongs (only) to the body,
جسم احمد را تعلق بد بدآن ** این تغیر آن تن باشد بدان
Such as sickness and sleep and pain; the spirit is untouched by these affections and wholly detached (from them).
هم‌چو رنجوری و هم‌چون خواب و درد ** جان ازین اوصاف باشد پاک و فرد
Indeed I cannot describe the spirit, and if I describe it, quaking would fall upon this (world of) phenomenal existence and spatiality.
خود نتانم ور بگويم وصف جان ** زلزله افتد در اين كون و مكان
If its fox (the body) was perturbed for a moment, belike the lion-spirit was then asleep.
روبهش گر یک دمی آشفته بود ** شیر جان مانا که آن دم خفته بود
That lion which is immune from sleep was (apparently) asleep: lo, a complaisant terrible lion!3795
خفته بود آن شیر کز خوابست پاک ** اینت شیر نرمسار سهمناک
The lion feigns to be asleep so (well) that those curs think he is quite dead;
خفته سازد شیر خود را آنچنان ** که تمامش مرده دانند این سگان
Else, who in the world would dare to rob a poor man (even) of a grain of turpeth mineral?
ورنه در عالم کرا زهره بدی ** که ربودی از ضعیفی تربدی
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.
کف احمد زان نظر مخدوش گشت ** بحر او از مهر کف پرجوش گشت
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!
مه همه کفست معطی نورپاش ** ماه را گر کف نباشد گو مباش
If Ahmad should display that glorious pinion (his spiritual nature), Gabriel would remain dumbfounded unto everlasting.3800
احمد ار بگشاید آن پر جلیل ** تا ابد بیهوش ماند جبرئیل
When Ahmad passed beyond the Lote-tree (on the boundary of Paradise) and his (Gabriel's) place of watch and station and farthest limit,
چون گذشت احمد ز سدره و مرصدش ** وز مقام جبرئیل و از حدش
He said to him (Gabriel), “Hark, fly after me.” He (Gabriel) said, “Go, go; I am not thy companion (any farther).”
گفت او را هین بپر اندر پیم ** گفت رو رو من حریف تو نیم
He answered him, saying, “Come, O destroyer of veils: I have not yet advanced to my zenith.”
باز گفت او را بیا ای پرده‌سوز ** من باوج خود نرفتستم هنوز
He replied, “O my illustrious friend, if I take one flight beyond this limit, my wings will be consumed.”
گفت بیرون زین حد ای خوش‌فر من ** گر زنم پری بسوزد پر من
This tale of the elect losing their senses in (contemplation of) the most elect is (naught but) amazement on amazement.3805
حیرت اندر حیرت آمد این قصص ** بیهشی خاصگان اندر اخص
Here all (other) unconsciousnesses are (a mere) play. How long will you keep possession of your soul? for it is (a case of) abandoning your soul.
بیهشیها جمله اینجا بازیست ** چند جان داری که جان پردازیست
O “Gabriel,” though you are noble and revered, you are not the moth nor the candle either.
جبرئیلا گر شریفی و عزیز ** تو نه‌ای پروانه و نه شمع نیز
When the candle calls at the moment of illumination, the soul of the moth does not shrink from burning.
شمع چون دعوت کند وقت فروز ** جان پروانه نپرهیزد ز سوز
Bury this topsy-turvy discourse: make the lion contrariously the prey of the onager.
این حدیث منقلب را گور کن ** شیر را برعکس صید گور کن
Stop up thy word-sweating water-skin, do not open the bag of thy reckless talk.3810
بند کن مشک سخن‌شاشیت را ** وا مکن انبان قلماشیت را
He whose (intellectual and spiritual) parts have not passed beyond the earth— this is absurd and reckless talk in his view.
آنک بر نگذشت اجزاش از زمین ** پیش او معکوس و قلماشیست این
Do not resist them, O my beloved; deal gently with them, O stranger lodging in their home.
لا تخالفهم حبیبی دارهم ** یا غریبا نازلا فی دارهم
Give (them) what they wish and desire, and satisfy them, O emigrant dwelling in their land.
اعط ما شائوا وراموا وارضهم ** یا ظعینا ساکنا فی‌ارضهم
Till (the hour of) coming to the king and to sweet delight, O man of Rayy be on good terms with the man of Merv.
تا رسیدن در شه و در ناز خوش ** رازیا با مرغزی می‌ساز خویش
O “Moses,” in presence of the Pharaoh of the time you must speak softly with mild words.3815