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
But that mighty-natured part of him, which is unconquerable, dwells, without having suffered corruption, within the abode of truth (in Paradise).
وآن عظیم الخلق او کان صفدرست ** بی‌تغیر مقعد صدق اندرست
The bodily attributes are exposed to corruption; the everlasting spirit is a shining sun,
جای تغییرات اوصاف تنست ** روح باقی آفتابی روشنست
Incorruptible, for it is not of the east; unchangeable, for it is not of the west.
بی ز تغییری که لا شرقیة ** بی ز تبدیلی که لا غربیة
How was the sun (ever) dumbfounded by a mote? How was the candle (ever) made senseless by a moth?3790
آفتاب از ذره کی مدهوش شد ** شمع از پروانه کی بیهوش شد
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