How Gabriel, on whom be peace

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

مصطفی می‌گفت پیش جبرئیل
که چنانک صورت تست ای خلیل
Mustafá said in the presence of Gabriel, “Even as thy shape (really) is, O friend,
مر مرا بنما تو محسوس آشکار
تا ببینم مر ترا نظاره‌وار
Show it to me sensibly and visibly, that I may behold thee as spectators (who fix their eyes on an object of interest).”
گفت نتوانی و طاقت نبودت
حس ضعیفست و تنک سخت آیدت
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 بنما تا ببیند این جسد
تا چد حد حس نازکست و بی‌مدد
“Show thyself,” said he, “that this body may perceive to what an extent the senses are frail and resourceless.”
آدمی را هست حس تن سقیم
لیک در باطن یکی خلقی عظیم
Man’s bodily senses are infirm, but he hath a potent nature within.
بر مثال سنگ و آهن این تنه
لیک هست او در صفت آتش‌زنه
This body resembles flint and steel, but in quality (intrinsically) it is a striker of fire.
سنگ وآهن مولد ایجاد نار
زاد آتش بر دو والد قهربار
Flint and steel are the birth-place whence fire is brought into being: (from them) fire is born, domineering over both its parents.
باز آتش دستکار وصف تن
هست قاهر بر تن او و شعله‌زن
Fire, again, exercises sway over the bodily nature: it is dominant over the body and flaming;
باز در تن شعله ابراهیم‌وار
که ازو مقهور گردد برج نار
Yet again, there is in the body an Abraham-like flame whereby the tower of fire is subdued.
لاجرم گفت آن رسول ذو فنون
رمز نحن الاخرون السابقون
In consequence (of this) the all-accomplished Prophet said symbolically, “We are the hindmost and the foremost.”
ظاهر این دو بسندانی زبون
در صفت از کان آهنها فزون
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.
پس به صورت آدمی فرع جهان
وز صفت اصل جهان این را بدان
Therefore Man is in appearance a derivative of the world, and intrinsically the origin of the world. Observe this!
ظاهرش را پشه‌ای آرد به چرخ
باطنش باشد محیط هفت چرخ
A gnat will set his outward frame whirling round (in pain and agitation); his inward nature encompasses the Seven Heavens.
چونک کرد الحاح بنمود اندکی
هیبتی که که شود زومند کی
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.
شهپری بگرفته شرق و غرب را
از مهابت گشت بیهش مصطفی
A single royal pinion (of his) covered the east and the west: Mustafá (Mohammed) became senseless from awe.
چون ز بیم و ترس بیهوشش بدید
جبرئیل آمد در آغوشش کشید
When Gabriel saw him senseless from fear and dread, he came and drew him into his arms.
آن مهابت قسمت بیگانگان
وین تجمش دوستان را رایگان
That awe is the portion of aliens, while this fond affection is freely bestowed on friends.
هست شاهان را زمان بر نشست
هول سرهنگان و صارمها به دست
Kings, when seated on the throne, have formidable guardsmen (around them) with swords in their hands,
دور باش و نیزه و شمشیرها
که بلرزند از مهابت شیرها
Staves and lances and scimitars, so that (even) lions would tremble in awe;
بانگ چاوشان و آن چوگانها
که شود سست از نهیبش جانها
The shouts of sergeants with their maces, by the terror of which (men’s) souls are enfeebled.
این برای خاص وعام ره‌گذر
که کندشان از شهنشاهی خبر
This is for the high and low in the street, to announce to them (the presence of) an emperor.
از برای عام باشد این شکوه
تا کلاه کبر ننهند آن گروه
This pomp is for the sake of the vulgar, that those people may not put on the tiara of arrogance;
تا من و ماهای ایشان بشکند
نفس خودبین فتنه و شر کم کند
That it may break their egoism and that the self-conceited carnal soul may not work mischief and evil.
شهر از آن آمن شود کان شهریار
دارد اندر قهر زخم و گیر و دار
The country is preserved from that by the king’s having force and authority to inflict punishment.
پس بمیرد آن هوسها در نفوس
هیبت شه مانع آید زان نحوس
Therefore those vain desires are extinguished in (men’s) souls: awe of the king prevents that disaster.
باز چون آید به سوی بزم خاص
کی بود آنجا مهابت یا قصاص
Again, when he (the king) comes to the private banquet, how should awe or retaliation be (in place) there?
حلم در حلمست و رحمتها به جوش
نشنوی از غیر چنگ و ناخروش
There clemency on clemency is (shown) and mercies overflowing; you will hear no noise but that of the harp and flute.
طبل و کوس هول باشد وقت جنگ
وقت عشرت با خواص آواز چنگ
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.
هست دیوان محاسب عام را
وان پری رویان حریف جام را
The Board of Audit is for the vulgar, while the fair ones resembling peris are for the cup-companion.
آن زره وآن خود مر چالیش‌راست
وین حریر و رود مر تعریش‌راست
The coat of mail and the helmet are for the battle, while this silken raiment and music are for the bower.
این سخن پایان ندارد ای جواد
ختم کن والله اعلم بالرشاد
This topic hath no end, O generous one: conclude it, and God best knoweth the right course.
اندر احمد آن حسی کو غاربست
خفته این دم زیر خاک یثربست
The (corporeal) senses in Ahmad (Mohammed), which are mortal, are now laid asleep under the soil of Yathrib (Medina),
وآن عظیم الخلق او کان صفدرست
بی‌تغیر مقعد صدق اندرست
But that mighty-natured part of him, which is unconquerable, dwells, without having suffered corruption, within the abode of truth (in Paradise) 
جای تغییرات اوصاف تنست
روح باقی آفتابی روشنست
The bodily attributes are exposed to corruption; the everlasting spirit is a shining sun,
بی ز تغییری که لا شرقیة
بی ز تبدیلی که لا غربیة
Incorruptible, for it is not of the east; unchangeable, for it is not of the west.
آفتاب از ذره کی مدهوش شد
شمع از پروانه کی بیهوش شد
How was the sun (ever) dumbfounded by a mote? How was the candle (ever) made senseless by a moth?
جسم احمد را تعلق بد بدآن
این تغیر آن تن باشد بدان
The body of Ahmad was liable to that (corruption): know that this corruption belongs (only) to the body,
هم‌چو رنجوری و هم‌چون خواب و درد
جان ازین اوصاف باشد پاک و فرد
Such as sickness and sleep and pain; the spirit is untouched by these affections and wholly detached (from them).
خود نتانم ور بگويم وصف جان
زلزله افتد در اين كون و مكان
Indeed I cannot describe the spirit, and if I describe it, quaking would fall upon this (world of) phenomenal existence and spatiality.
روبهش گر یک دمی آشفته بود
شیر جان مانا که آن دم خفته بود
If its fox (the body) was perturbed for a moment, belike the lion-spirit was then asleep.
خفته بود آن شیر کز خوابست پاک
اینت شیر نرمسار سهمناک
That lion which is immune from sleep was (apparently) asleep: lo, a complaisant terrible lion!
خفته سازد شیر خود را آنچنان
که تمامش مرده دانند این سگان
The lion feigns to be asleep so (well) that those curs think he is quite dead;
ورنه در عالم کرا زهره بدی
که ربودی از ضعیفی تربدی
Else, who in the world would dare to rob a poor man (even) of a grain of turpeth mineral?
کف احمد زان نظر مخدوش گشت
بحر او از مهر کف پرجوش گشت
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.
مه همه کفست معطی نورپاش
ماه را گر کف نباشد گو مباش
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!
احمد ار بگشاید آن پر جلیل
تا ابد بیهوش ماند جبرئیل
If Ahmad should display that glorious pinion (his spiritual nature), Gabriel would remain dumbfounded unto everlasting.
چون گذشت احمد ز سدره و مرصدش
وز مقام جبرئیل و از حدش
When Ahmad passed beyond the Lote-tree (on the boundary of Paradise) and his (Gabriel’s) place of watch and station and farthest limit,
گفت او را هین بپر اندر پیم
گفت رو رو من حریف تو نیم
He said to him (Gabriel), “Hark, fly after me.” He (Gabriel) said, “Go, go; I am not thy companion (any farther).”
باز گفت او را بیا ای پرده‌سوز
من باوج خود نرفتستم هنوز
He answered him, saying, “Come, O destroyer of veils: I have not yet advanced to my zenith.”
گفت بیرون زین حد ای خوش‌فر من
گر زنم پری بسوزد پر من
He replied, “O my illustrious friend, if I take one flight beyond this limit, my wings will be consumed.”
حیرت اندر حیرت آمد این قصص
بیهشی خاصگان اندر اخص
This tale of the elect losing their senses in (contemplation of) the most elect is (naught but) amazement on amazement.
بیهشیها جمله اینجا بازیست
چند جان داری که جان پردازیست
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.
جبرئیلا گر شریفی و عزیز
تو نه‌ای پروانه و نه شمع نیز
O “Gabriel,” though you are noble and revered, you are not the moth nor the candle either.
شمع چون دعوت کند وقت فروز
جان پروانه نپرهیزد ز سوز
When the candle calls at the moment of illumination, the soul of the moth does not shrink from burning.
این حدیث منقلب را گور کن
شیر را برعکس صید گور کن
Bury this topsy-turvy discourse: make the lion contrariously the prey of the onager.
بند کن مشک سخن‌شاشیت را
وا مکن انبان قلماشیت را
Stop up thy word-sweating water-skin, do not open the bag of thy reckless talk.
آنک بر نگذشت اجزاش از زمین
پیش او معکوس و قلماشیست این
He whose (intellectual and spiritual) parts have not passed beyond the earth this is absurd and reckless talk in his view.
لا تخالفهم حبیبی دارهم
یا غریبا نازلا فی دارهم
Do not resist them, O my beloved; deal gently with them, O stranger lodging in their home.
اعط ما شائوا وراموا وارضهم
یا ظعینا ساکنا فی‌ارضهم
Give (them) what they wish and desire, and satisfy them, O emigrant dwelling in their land.
تا رسیدن در شه و در ناز خوش
رازیا با مرغزی می‌ساز خویش
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.
موسیا در پیش فرعون زمن
نرم باید گفت قولا لینا
O “Moses,” in presence of the Pharaoh of the time you must speak softly with mild words.
آب اگر در روغن جوشان کنی
دیگدان و دیگ را ویران کنی
If you put water into boiling oil, you will destroy (both) the trivet and the kettle.
نرم گو لیکن مگو غیر صواب
وسوسه مفروش در لین الخطاب
Speak softly, but do not speak aught except the truth: do not offer temptation in your mildness of address.
وقت عصر آمد سخن کوتاه کن
ای که عصرت عصر را آگاه کن
The time of afternoon is come: cut short the discourse, O thou whose expression (of the hidden truth) makes (the people of) the age acquainted (with reality).
گو تو مر گل‌خواره را که قند به
نرمی فاسد مکن طینش مده
Do thou tell the clay-eater that sugar is better: do not show injurious softness, do not give him clay.
نطق جان را روضه‌ی جانیستی
گر ز حرف و صوت مستغنیستی
Speech would be a spiritual garden to the soul, if it were independent of letters and sounds.
این سر خر در میان قندزار
ای بسا کس را که بنهادست خار
Oh, there is many a one in whom this donkey’s head amidst the sugar plantation has fixed a thorn!
ظن ببرد از دور کان آنست و بس
چون قج مغلوب وا می‌رفت پس
He, (seeing it) from afar, supposed that it (the sugar-plantation) is just that (donkey’s head), nothing more; (so) he was retiring, like a ram vanquished in fight.
صورت حرف آن سر خر دان یقین
در رز معنی و فردوس برین
Know for sure that the (literal) form (of speech) is (like) that donkey’s head in the vineyard and highest Paradise of the spiritual reality.
ای ضیاء الحق حسام الدین در آر
این سر خر را در آن بطیخ‌زار
O Ziyá’u ’l-Haqq Husámu’ddín, bring this donkey’s head into that melon-field,
تا سر خر چون بمرد از مسلخه
نشو دیگر بخشدش آن مطبخه
In order that, when the donkey’s head has died to (has passed beyond) the skinning-place, that kitchen may bestow on it another growth (a spiritual regeneration).
هین ز ما صورت‌گری و جان ز تو
نه غلط هم این خود و هم آن ز تو
Hark, the shaping (of the poem) is from me, and the spirit (of it) from thee; nay, (I spoke) in error: truly both this and that are from thee.
بر فلک محمودی ای خورشید فاش
بر زمین هم تا ابد محمود باش
Thou art glorified in Heaven, O conspicuous Sun: be thou also glorified on earth unto everlasting,
تا زمینی با سمایی بلند
یک‌دل و یک‌قبله و یک‌خو شوند
That the inhabitant of the earth may become one in heart and one in aim and one in nature with the sublime celestial.
تفرقه برخیزد و شرک و دوی
وحدتست اندر وجود معنوی
(Then) separation and polytheism and duality will disappear: in real existence there is (only) unity.
چون شناسد جان من جان ترا
یاد آرند اتحاد ماجری
When my spirit (fully) recognises thy spirit, they (both) remember their being one in the past,
موسی و هارون شوند اندر زمین
مختلط خوش هم‌چو شیر و انگبین
And on the earth become (as) Moses and Aaron, sweetly mingled like milk and honey.
چون شناسد اندک و منکر شود
منکری‌اش پرده‌ی ساتر شود
When it (my spirit) recognises (thy spirit) a little and (then) denies (it), its denial becomes a veil covering (the truth).
پس شناسایی بگردانید رو
خشم کرد آن مه ز ناشکری او
Then knowledge averted its face (from the unbeliever): that Moon was angered by his ingratitude.
زین سبب جان نبی را جان بد
ناشناسا گشت و پشت پای زد
Hence the evil spirit became unable to recognise the spirit of the Prophet and turned on its heel.
این همه خواندی فرو خوان لم یکن
تا بدانی لج این گبر کهن
You have read all this: read (the Súra beginning with the words) Lam yakun, that you may know the obstinacy of that old infidel.
پیش از آنک نقش احمد فر نمود
نعت او هر گبر را تعویذ بود
Ere the (bodily) form of Ahmad (Mohammed) displayed its glory, the description of him (in the Pentateuch and the Gospel) was a phylactery for every infidel.
کین چنین کس هست تا آید پدید
از خیال روش دلشان می‌طپید
“There is some one like this” (they said): “(let us wait) till he shall appear”; and their hearts were throbbing at the imagination of (seeing) his face.
سجده می‌کردند کای رب بشر
در عیان آریش هر چه زودتر
They were prostrating themselves (in prayer), crying, “O Lord of mankind, wilt Thou bring him before our eyes as quickly as may be?”
تا به نام احمد از یستفتحون
یاغیانشان می‌شدندی سرنگون
(This they did) in order that, by asking (God) to grant them victory in the name of Ahmad, their enemies might be overthrown.
هر کجا حرب مهولی آمدی
غوثشان کراری احمد بدی
Whenever a formidable war arose, Ahmad’s pertinacity in onset was always their succour;
هر کجا بیماری مزمن بدی
یاد اوشان داروی شافی شدی
Wherever there was a chronic sickness, mention (invocation) of him (Ahmad) was always their healing medicine.
نقش او می‌گشت اندر راهشان
در دل و در گوش و در افواهشان
In (all) their way his form was coming into their hearts and into their ears and into their mouths.
نقش او را کی بیابد هر شعال
بلک فرع نقش او یعنی خیال
How should every jackal perceive his (real) form? Nay, (they perceived only) the derivative of his form, that is to say, the imaginal idea (of it).
نقش او بر روی دیوار ار فتد
از دل دیوار خون دل چکد
If his (real) form should fall on the face of a wall, heart’s blood would trickle from the heart of the wall;
آنچنان فرخ بود نقشش برو
که رهد در حال دیوار از دو رو
And his form would be so auspicious for it (would bestow such blessing on it) that the wall would at once be saved from having a double face.
گشته با یک‌رویی اهل صفا
آن دورویی عیب مر دیوار را
Beside the single-facedness (sincerity) of the pure (in spirit), that double-facedness has become a fault (even) in the wall.
این همه تعظیم و تفخیم و وداد
چون بدیدندش به صورت برد باد
All this veneration and magnification and affection (which they had shown towards the Prophet) the wind swept away, as soon as they saw him in (bodily) form.
قلب آتش دید و در دم شد سیاه
قلب را در قلب کی بودست راه
The false coin saw the fire and immediately became black: when has there (ever) been a way for the false coin (of hypocrisy) to enter the (pure) heart?
قلب می‌زد لاف اشواق محک
تا مریدان را دراندازد به شک
The false coin was talking boastfully of its desire for the touchstone, that it might cast the (sincere) disciples into doubt.
افتد اندر دام مکرش ناکسی
این گمان سر بر زند از هر خسی
A worthless one falls into the snare of its deceit; (for) from every base fellow the thought pops up,
کین اگر نه نقد پاکیزه بدی
کی به سنگ امتحان راغب شدی
That if this were not genuine coin, how should it have become eager for the touchstone?
او محک می‌خواهد اما آنچنان
که نگردد قلبی او زان عیان
It desires the touchstone, but one of such a kind that its falseness will not be clearly exposed thereby.
آن محک که او نهان دارد صفت
نی محک باشد نه نور معرفت
The touchstone that keeps hidden the quality (of that which is tested) is not a (true) touchstone, nor (is it) the (discriminating) light of knowledge.
آینه کو عیب رو دارد نهان
از برای خاطر هر قلتبان
The mirror that keeps hidden the defects of the face to flatter every cuckold
آینه نبود منافق باشد او
این چنین آیینه تا توانی مجو
Is not a (true) mirror; it is hypocritical. Do not seek such a mirror so long as you can (help).




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