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
That awe is the portion of aliens, while this fond affection is freely bestowed on friends.
آن مهابت قسمت بیگانگان ** وین تجمش دوستان را رایگان
Kings, when seated on the throne, have formidable guardsmen (around them) with swords in their hands,
هست شاهان را زمان بر نشست ** هول سرهنگان و صارمها به دست
Staves and lances and scimitars, so that (even) lions would tremble in awe;
دور باش و نیزه و شمشیرها ** که بلرزند از مهابت شیرها
The shouts of sergeants with their maces, by the terror of which (men's) souls are enfeebled.
بانگ چاوشان و آن چوگانها ** که شود سست از نهیبش جانها
This is for the high and low in the street, to announce to them (the presence of) an emperor.3775
این برای خاص وعام ره‌گذر ** که کندشان از شهنشاهی خبر
This pomp is for the sake of the vulgar, that those people may not put on the tiara of arrogance;
از برای عام باشد این شکوه ** تا کلاه کبر ننهند آن گروه
That it may break their egoism and that the self-conceited carnal soul may not work mischief and evil.
تا من و ماهای ایشان بشکند ** نفس خودبین فتنه و شر کم کند
The country is preserved from that by the king's having force and authority to inflict punishment.
شهر از آن آمن شود کان شهریار ** دارد اندر قهر زخم و گیر و دار
Therefore those vain desires are extinguished in (men's) souls: awe of the king prevents that disaster.
پس بمیرد آن هوسها در نفوس ** هیبت شه مانع آید زان نحوس
Again, when he (the king) comes to the private banquet, how should awe or retaliation be (in place) there?3780
باز چون آید به سوی بزم خاص ** کی بود آنجا مهابت یا قصاص
There clemency on clemency is (shown) and mercies overflowing; you will hear no noise but that of the harp and flute.
حلم در حلمست و رحمتها به جوش ** نشنوی از غیر چنگ و ناخروش
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.
طبل و کوس هول باشد وقت جنگ ** وقت عشرت با خواص آواز چنگ
The Board of Audit is for the vulgar, while the fair ones resembling peris are for the cup-companion.
هست دیوان محاسب عام را ** وان پری رویان حریف جام را
The coat of mail and the helmet are for the battle, while this silken raiment and music are for the bower.
آن زره وآن خود مر چالیش‌راست ** وین حریر و رود مر تعریش‌راست
This topic hath no end, O generous one: conclude it, and God best knoweth the right course.3785
این سخن پایان ندارد ای جواد ** ختم کن والله اعلم بالرشاد
The (corporeal) senses in Ahmad (Mohammed), which are mortal, are now laid asleep under the soil of Yathrib (Medina),
اندر احمد آن حسی کو غاربست ** خفته این دم زیر خاک یثربست