A little ant saw a pen (writing) on a paper, and told this mystery to another ant,
مورکی بر کاغذی دید او قلم ** گفت با مور دگر این راز هم
Saying, “That pen made wonderful pictures like sweet basil and beds of lilies and roses.”
که عجایب نقشها آن کلک کرد ** هم‌چو ریحان و چو سوسن‌زار و ورد
The other ant said, “That artist is the finger, and this pen is actually (no more than) the derivative (instrument) and the sign.”
گفت آن مور اصبعست آن پیشه‌ور ** وین قلم در فعل فرعست و اثر
A third ant said, “It is the work of the arm, by whose strength the slender finger depicted it.”
گفت آن مور سوم کز بازوست ** که اصبع لاغر ز زورش نقش بست
In this fashion it (the argument) was carried upward till a chief of the ants, (who) was a little bit sagacious,3725
هم‌چنین می‌رفت بالا تا یکی ** مهتر موران فطن بود اندکی
Said, “Do not regard this accomplishment as proceeding from the (material) form, which becomes unconscious in sleep and death.
گفت کز صورت مبینید این هنر ** که به خواب و مرگ گردد بی‌خبر
Form is like a garment or a staff: (bodily) figures do not move except by means of intellect and spirit.”
صورت آمد چون لباس و چون عصا ** جز به عقل و جان نجنبد نقشها
He (the wise ant) was unaware that without the controlling influence of God that intellect and heart (mind) would be inert.
بی‌خبر بود او که آن عقل و فاد ** بی ز تقلیب خدا باشد جماد
If He withdraw His favour from it for a single moment, the acute intellect will commit (many) follies.
یک زمان از وی عنایت بر کند ** عقل زیرک ابلهیها می‌کند
When Dhu ’l-Qarnayn found it (Mount Qáf) speaking, he said, after Mount Qáf had bored the pearls of speech,3730
چونش گویا یافت ذوالقرنین گفت ** چونک کوه قاف در نطق سفت
“O eloquent one, who art wise and knowest the mystery, expound to me the Attributes of God.”
کای سخن‌گوی خبیر رازدان ** از صفات حق بکن با من بیان
It answered, “Go, for those qualities are too terrible for (oral) exposition to put its hand on them,
گفت رو کان وصف از آن هایل‌ترست ** که بیان بر وی تواند برد دست
Or for the pen to dare inscribe with its point information concerning them on the pages (of books).”
یا قلم را زهره باشد که به سر ** بر نویسد بر صحایف زان خبر
He said, “Relate a lesser tale concerning the wonders of God, O goodly divine.”
گفت کمتر داستانی باز گو ** از عجبهای حق ای حبر نکو
It said, “Look, the King (God) hath made a plain full of snow-mountains, for the distance of a three hundred years' journey—3735
گفت اینک دشت سیصدساله راه ** کوههای برف پر کردست شاه
Mountain on mountain, beyond count and number: the snow comes continually to replenish them.
کوه بر که بی‌شمار و بی‌عدد ** می‌رسد در هر زمان برفش مدد
One snow-mountain is being piled on another: the snow brings coldness to the earth.
کوه برفی می‌زند بر دیگری ** می‌رساند برف سردی تا ثری
At every moment snow-mountain is being piled on snow-mountain from the illimitable and vast storehouse.
کوه برفی می‌زند بر کوه برف ** دم به دم ز انبار بی‌حد و شگرف
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
In consequence (of this) the all-accomplished Prophet said symbolically, “We are the hindmost and the foremost.”
لاجرم گفت آن رسول ذو فنون ** رمز نحن الاخرون السابقون
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.3765
ظاهر این دو بسندانی زبون ** در صفت از کان آهنها فزون
Therefore Man is in appearance a derivative of the world, and intrinsically the origin of the world. Observe this!
پس به صورت آدمی فرع جهان ** وز صفت اصل جهان این را بدان
A gnat will set his outward frame whirling round (in pain and agitation); his inward nature encompasses the Seven Heavens.
ظاهرش را پشه‌ای آرد به چرخ ** باطنش باشد محیط هفت چرخ
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.
چونک کرد الحاح بنمود اندکی ** هیبتی که که شود زومند کی
A single royal pinion (of his) covered the east and the west: Mustafá (Mohammed) became senseless from awe.
شهپری بگرفته شرق و غرب را ** از مهابت گشت بیهش مصطفی
When Gabriel saw him senseless from fear and dread, he came and drew him into his arms.3770
چون ز بیم و ترس بیهوشش بدید ** جبرئیل آمد در آغوشش کشید