How a philosopher showed disbelief

How a philosopher showed disbelief at the recitation of (the text), “if your water shall have sunk into the ground.” انکار فلسفی بر قرائت إن أصبح ماؤکم غورا

مقریی می‏خواند از روی کتاب
ماؤکم غورا ز چشمه بندم آب‏
A teacher of Qur’án-recitation was reading from the page of the Book, “(if) your water (shall have) sunk into the ground: (that is, if) I stop the water from (reaching) the spring,
آب را در غورها پنهان کنم
چشمه‏ها را خشک و خشکستان کنم‏
And hide the water in the depths, and make the springs dry and a place of drought,
آب را در چشمه کی آرد دگر
جز من بی‏مثل با فضل و خطر
Who shall bring the water to the spring again except Me who have no like, the Gracious, the Glorious?”
فلسفی منطقی مستهان
می‏گذشت از سوی مکتب آن زمان‏
A contemptible philosopher and logician was passing beside the school at that moment.
چون که بشنید آیت او از ناپسند
گفت آریم آب را ما با کلند
When he heard the verse (of the Qur’án), he said in disapproval, “We bring the water (back) with a mattock;
ما بزخم بیل و تیزی تبر
آب را آریم از پستی ز بر
With strokes of the spade and (with) the sharpness of the axe we bring the water up from below.”
شب بخفت و دید او یک شیر مرد
زد طپانچه هر دو چشمش کور کرد
At night he fell asleep and saw (in dream) a lion-hearted man (who) gave (him) a blow on the face and blinded both his eyes,
گفت زین دو چشمه‏ی چشم ای شقی
با تبر نوری بر آر ار صادقی‏
And said, “O wretch, if you are speaking the truth, bring up some light with an axe from these two springs of vision.”
روز بر جست و دو چشم کور دید
نور فایض از دو چشمش ناپدید
At (dawn of) day he jumped up and found (he had) two blind eyes: from both his eyes the overflowing light had vanished.
گر بنالیدی و مستغفر شدی
نور رفته از کرم ظاهر شدی‏
If he had moaned and asked pardon (of God), the departed light would have appeared (again) through (God’s) kindness;
لیک استغفار هم در دست نیست
ذوق توبه نقل هر سر مست نیست‏
But (the power of) asking pardon, also, is not in (our) hands: the savour of repentance is not the dessert of every inebriate.
زشتی اعمال و شومی جحود
راه توبه بر دل او بسته بود
The wickedness of (his) actions and the disastrousness of (his) denial (of the Truth) had barred the way of repentance to his heart.
دل به سختی همچو روی سنگ گشت
چون شکافد توبه آن را بهر کشت‏
His heart became in hardness as the face of a rock: how should repentance cleave it for sowing?
چون شعیبی کو که تا او را دعا
بهر کشتن خاک سازد کوه را
Where is one like Shu‘ayb, that by prayer he may make the mountain earth (fit) for sowing?
از نیاز و اعتقاد آن خلیل
گشت ممکن امر صعب و مستحیل‏
Through the supplication and (firm) belief of that Friend (Abraham) the thing that was hard and impossible became possible.
یا به دریوزه‏ی مقوقس از رسول
سنگ‏لاخی مزرعی شد با اصول‏
Or, (to give another example), through the Muqawqis’ begging the Prophet a stony ground became a goodly cornfield.
همچنین بر عکس آن انکار مرد
مس کند زر را و صلحی را نبرد
So, contrariwise, a man’s disbelief turns gold into copper and peace into war.
کهربای مسخ آمد این دغا
خاک قابل را کند سنگ و حصا
This falseness draws after it an evil transformation: it turns ground capable (of tillage) into stones and pebbles.
هر دلی را سجده هم دستور نیست
مزد رحمت قسم هر مزدور نیست‏
Nor is it granted to every heart to fall down in prayer: the wages of (Divine) mercy are not the (allotted) portion of every hireling.
هین بپشت آن مکن جرم و گناه
که کنم توبه در آیم در پناه‏
Beware! Do not commit crime and sin in reliance on (the thought), “I will repent and come to (take) refuge (with God).”
می‏بباید تاب و آبی توبه را
شرط شد برق و سحابی توبه را
For (true) repentance, there must needs be a glow (of inward feeling) and a flood (of tears): (such) lightning and clouds are the condition indispensable to repentance.
آتش و آبی بباید میوه را
واجب آید ابر و برق این شیوه را
There must needs be fire and water (rain) for the fruit: clouds and lightning are necessary for this accomplishment.
تا نباشد برق دل و ابر دو چشم
کی نشیند آتش تهدید و خشم‏
Until there is the lightning of the heart and the rain-clouds of the two eyes, how shall the fire of (Divine) menace and wrath be allayed?
کی بروید سبزه‏ی ذوق وصال
کی بجوشد چشمه‏ها ز آب زلال‏
How shall the herbage grow, (the herbage) of the delight of union (with God)? How shall the fountains of clear water gush forth?
کی گلستان راز گوید با چمن
کی بنفشه عهد بندد با سمن‏
How shall the rose-beds tell their secret to the garden? How shall the violet make an engagement with the jasmine?
کی چناری کف گشاید در دعا
کی درختی سر فشاند در هوا
How shall a plane-tree open its hands (spread its leaves) in prayer? How shall any tree toss its head in the air (of love-desire)?
کی شکوفه آستین پر نثار
بر فشاندن گیرد ایام بهار
How shall the blossoms begin to shake out their sleeves full of largesse in the days of Spring?
کی فروزد لاله را رخ همچو خون
کی گل از کیسه بر آرد زر برون‏
How shall the cheeks of the anemone flame like blood? How shall the rose bring gold out of its purse?
کی بیاید بلبل و گل بو کند
کی چو طالب فاخته کوکو کند
How shall the nightingale come and smell the rose? How shall the dove say “coo, coo,” as one that seeks?
کی بگوید لکلک آن لک لک به جان
لک چه باشد ملک تست ای مستعان‏
How shall the stork utter with (all) its soul the cry lak, lak? What is (the meaning of) lak? (It means) “Thine is the kingdom, O Thou whose help is invoked.”
کی نماید خاک اسرار ضمیر
کی شود بی‏آسمان بستان منیر
How shall the earth show forth the secrets of its inmost mind? How shall the garden become radiant without the sky?
از کجا آورده‏اند آن حله‏ها
من کریم من رحیم کلها
Whence have they fetched those garments (fair qualities)? (They have derived) all of them from One who is Bounteous and Merciful.
آن لطافتها نشان شاهدی است
آن نشان پای مرد عابدی است‏
Those graces are the signs of a Witness: they are the footprints of a man devoted to (God’s) service.
آن شود شاد از نشان کاو دید شاه
چون ندید او را نباشد انتباه‏
(None but) that person that has seen the King is gladdened by the sign; when one has not seen Him, there is no recognition.
روح آن کس کاو به هنگام أ لست
دید رب خویش و شد بی‏خویش و مست‏
The spirit of that one who at the time of Am not I (your Lord)? saw his Lord and became beside himself and intoxicated.
او شناسد بوی می کاو می بخورد
چون نخورد او می چه داند بوی کرد
He (that spirit) knows the scent of the wine because he drank it (before); when he has not drunk it, how can he scent it?
ز انکه حکمت همچو ناقه‏ی ضاله است
همچو دلاله شهان را داله است‏
For Wisdom is like a stray camel: like a go-between, it guides (those who find and recognise it) to (the presence of) kings.
تو ببینی خواب در یک خوش لقا
کاو دهد وعده و نشانی مر ترا
You behold in dream a person of pleasing countenance, who gives you a promise and a sign
که مراد تو شود اینک نشان
که بپیش آید ترا فردا فلان‏
That your desire will come to pass; here is the sign such and such a person will meet you to-morrow.
یک نشانی آن که او باشد سوار
یک نشانی که ترا گیرد کنار
One sign is that he will be riding; one sign is that he will clasp you to his breast;
یک نشانی که بخندد پیش تو
یک نشان که دست بندد پیش تو
One sign is that he will smile before you; one sign is that he will fold his hands in your presence;
یک نشانی آن که این خواب از هوس
چون شود فردا نگویی پیش کس‏
One sign is that when the morrow comes you will not tell this dream to any one, though you would fain do so.
ز ان نشان با والد یحیی بگفت
که نیایی تا سه روز اصلا به گفت‏
Concerning that (last-mentioned) sign, He (God) said to Zakariyyá (Zacharias), “Thou shalt not begin to speak at all till three days (have passed).
تا سه شب خامش کن از نیک و بدت
این نشان باشد که یحیی آیدت‏
For three nights keep silence as to thy good and ill: this will be the sign that Yahyá will come (be born) to thee.
دم مزن سه روز اندر گفت‏وگو
کاین سکوت است آیت مقصود تو
During three days do not breathe a word, for this silence is the sign of (the fulfilment) of thy purpose.
هین میاور این نشان را تو به گفت
وین سخن را دار اندر دل نهفت‏
Beware! do not thou speak of this sign, and keep this matter hidden in thy heart.”
این نشانها گویدش همچون شکر
این چه باشد صد نشانی دگر
He (the person dreamed of) will sweetly tell these signs to him (the dreamer). What are these signs (alone)? (He will tell him) a hundred signs besides.
این نشان آن بود کان ملک و جاه
که همی‏جویی بیابی از اله‏
This (which follows) is the sign that you will gain from God the (spiritual) kingdom and power that you are seeking.
آن که می‏گریی به شبهای دراز
و انکه می‏سوزی سحرگه در نیاز
That you weep continually in the long nights, and that you are always ardent in supplication at the hour of dawn;
آن که بی‏آن روز تو تاریک شد
همچو دوکی گردنت باریک شد
That, in the absence of that (which you seek), your day has become dark; (that) your neck has become thin as a spindle;
و آن چه دادی هر چه داری در زکات
چون زکات پاک بازان رختهات‏
And what you have given in alms (is) all that you possess, (so that) your belongings (are entirely bestowed in charity) like the alms of those who gamble all away;
رختها دادی و خواب و رنگ رو
سر فدا کردی و گشتی همچو مو
(That) you have given up your belongings and sleep and the (healthy) colour of your face, and sacrificed your head (life) and become as (thin as) a hair;
چند در آتش نشستی همچو عود
چند پیش تیغ رفتی همچو خود
(That) you have sat—how often!—in the fire, like aloes-wood; that you have gone—how often!—to meet the sword, like a helmet.
زین چنین بی‏چارگیها صد هزار
خوی عشاق است و ناید در شمار
A hundred thousand such acts of helplessness are habitual to lovers (of God), and (their number) cannot be reckoned.
چون که شب این خواب دیدی روز شد
از امیدش روز تو پیروز شد
After you have had this dream at night, the day breaks; through hope thereof your day becomes triumphant.
چشم گردان کرده‏ای بر چپ و راست
کان نشان و آن علامتها کجاست‏
You have turned your eye to left and right, (wondering) where is that sign and those tokens.
بر مثال برگ می‏لرزی که وای
گر رود روز و نشان ناید به جای‏
You are trembling like a leaf (and saying), “Alas, if the day depart and the sign come not to pass!”
می‏دوی در کوی و بازار و سرا
چون کسی کاو گم کند گوساله را
You are running in street and market and into houses, like one that should lose a calf.
خواجه خیر است این دوادو چیستت
گم شده اینجا که داری کیستت‏
(Somebody asks), “Is it good (news), Sir? Why are you running to and fro? Who belonging to you is it that you have lost here?”
گویی‏اش خیر است لیکن خیر من
کس نشاید که بداند غیر من‏
“It is good (news),” you tell him, “but none may know my good (news) except myself.
گر بگویم نک نشانم فوت شد
چون نشان شد فوت وقت موت شد
If I tell it, lo, my sign is missed, and when the sign is missed, the hour of death is come.”
بنگری در روی هر مرد سوار
گویدت منگر مرا دیوانه‏وار
You peer into the face of every rider: he says to you, “Do not look at me like a madman.”
گویی‏اش من صاحبی گم کرده‏ام
رو به جستجوی او آورده‏ام‏
You say to him, “I have lost a friend; I have set out to seek him.
دولتت پاینده بادا ای سوار
رحم کن بر عاشقان معذور دار
May thy fortune be lasting, O rider! Have pity on lovers and excuse (them).”
چون طلب کردی به جد آمد نظر
جد خطا نکند چنین آمد خبر
When you have made search (and your) looking has been in earnest—earnest endeavour does not fail: so the Tradition has come down (from the Prophet).
ناگهان آمد سواری نیک بخت
پس گرفت اندر کنارت سخت سخت‏
Suddenly comes a blessed rider; then he clasps you very closely to his breast.
تو شدی بی‏هوش و افتادی به طاق
بی‏خبر گفت اینت سالوس و نفاق‏
You become senseless and fall to vaunting (ecstatically); the ignorant (uninitiated) man says, “Here is fraud and hypocrisy.”
او چه می‏بیند در او این شور چیست
او نداند کان نشان وصل کیست‏
How does he see what this enthusiasm in him (the enraptured person) is? He knows not (who it is) with whom that is the sign of union.
این نشان در حق او باشد که دید
آن دگر را کی نشان آید پدید
This sign concerns (only) him that has seen (before): how should the sign appear to the other one? 
هر زمان کز وی نشانی می‏رسید
شخص را جانی به جانی می‏رسید
Every moment that a sign was coming from Him, a (new) spirit was coming into that person’s spirit.
ماهی بی‏چاره را پیش آمد آب
این نشانها تلک آیات الکتاب‏
Water has reached the helpless fish. These signs are (those mentioned in the text) those are the signs of the Book.
پس نشانیها که اندر انبیاست
خاص آن جان را بود کاو آشناست‏
Hence the signs which are in the prophets are peculiar to (known exclusively by) him who is a friend (knower and lover of God).
این سخن ناقص بماند و بی‏قرار
دل ندارم بی‏دلم معذور دار
This discourse remains imperfect and unsettled; I have no heart (understanding), I am out of my mind: excuse me.
ذره‏ها را کی تواند کس شمرد
خاصه آن کاو عشق عقل او ببرد
How can any one number the motes, especially that one whose understanding has been transported by Love?
می‏شمارم برگهای باغ را
می‏شمارم بانگ کبک و زاغ را
Shall I number the leaves of the garden? Shall I number the cries of the partridge and the crow?
در شمار اندر نیاید لیک من
می‏شمارم بهر رشد ممتحن‏
They come not into computation, but I enumerate them for the guidance of him that is put to trial. 
نحس کیوان یا که سعد مشتری
ناید اندر حصر گر چه بشمری‏
The sinister influence of Saturn and the auspicious influence of Jupiter come not into computation, though you may enumerate;
لیک هم بعضی از این هر دو اثر
شرح باید کرد یعنی نفع و ضر
But still, some of these two (diverse) effects must be explained that is, the benefit and injury (which they involve).
تا شود معلوم آثار قضا
شمه ای مر اهل سعد و نحس را
In order that some little part of the effects of the (Divine) decree may be made known to the good-fortuned and the ill-starred.
طالع آن کس که باشد مشتری
شاد گردد از نشاط و سروری‏
He whose ascendant (ruling planet) is Jupiter will be rejoiced by vivacity (of disposition) and eminence;
و انکه را طالع زحل از هر شرور
احتیاطش لازم آید در امور
And it will be necessary for him whose ascendant is Saturn to take precautions against every (kind of) mischief in his affairs.
گر بگویم آن زحل استاره را
ز آتشش سوزد مر آن بی‏چاره را
If I should speak to one whose (ruling) planet is Saturn of his (Saturn’s) fire, it (my discourse) would burn (torment) that hapless man.
اذکروا الله شاه ما دستور داد
اندر آتش دید ما را نور داد
Our King (God) has given permission, (saying), “Commemorate Allah”: He saw us in the fire and gave us light.
گفت اگر چه پاکم از ذکر شما
نیست لایق مر مرا تصویرها
He has said, “Although I far transcend your commemoration (of Me), (and although) the pictorial ideas (of human speech) are not suitable to Me,
لیک هرگز مست تصویر و خیال
در نیابد ذات ما را بی‏مثال‏
Yet he that is intoxicated with (pictorial) imagination and fancy will never apprehend My essence without (the help of) similitude.”
ذکر جسمانه خیال ناقص است
وصف شاهانه از آنها خالص است‏
Bodily commemoration is an imperfect fancy: the Kingly attributes are remote from those (forms of speech).
شاه را گوید کسی جولاه نیست
این چه مدح است این مگر آگاه نیست‏
If any one say of a king, “He is not a weaver,” what praise is this? He (that person) is surely ignorant.

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