Dhu’l-Nun Was Not Really Mad
From Rumi’s Masnavi (مثنوی معنوی), Book 2, section 26 of 113: How the disciples understood that Dhu ’l-Nún had not become mad, (but) had acted with intention (فهم کردن مریدان که ذو النون دیوانه نشده است قاصد کرده است). Below, each of its 34 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
How the disciples understood that Dhu ’l-Nún had not become mad, (but) had acted with intention.فهم کردن مریدان که ذو النون دیوانه نشده است قاصد کرده است
دوستان در قصهی ذو النون شدند
سوی زندان و در آن رایی زدند
The friends went to the prison (to inquire) about the story of Dhu ’l-Nún, and expressed an opinion concerning it,
کاین مگر قاصد کند یا حکمتی است
او در این دین قبلهای و آیتی است
Saying, “Perchance he does this purposely, or there is some (deep) wisdom (in it): he is an exemplar and a shining light in this religion.
دور دور از عقل چون دریای او
تا جنون باشد سفه فرمای او
Far, far be it from his sea-like (profound) intelligence that madness should prompt him to folly!
حاش لله از کمال جاه او
کابر بیماری بپوشد ماه او
God forbid, in view of the perfection of his (spiritual) attainments, that the cloud of sickness should cover his moon!
او ز شر عامه اندر خانه شد
او ز ننگ عاقلان دیوانه شد
He has gone into the house (and taken refuge) from the wickedness of the vulgar: he has become mad on account of the infamy of the sane.
او ز عار عقل کند تن پرست
قاصدا رفته ست و دیوانه شده ست
From (feeling) the disgrace of the dull body-serving intellect, he has purposely gone and become mad,
که ببندیدم قوی و ز ساز گاو
بر سر و پشتم بزن وین را مکاو
Saying, ‘Bind me fast and with the tail of a cow smite me on head and back, and do not dispute this (matter),
تا ز زخم لخت یابم من حیات
چون قتیل از گاو موسی ای ثقات
That from the stroke of the part (of the cow) I may gain life, as the murdered man (gained life) from the cow of Moses, O trusty ones;
تا ز زخم لخت گاوی خوش شوم
همچو کشتهی گاو موسی گش شوم
That I may be made happy by the stroke of a part of the cow; (that I may) become well (whole), as (in the case of) the murdered man and the cow of Moses’.”
زنده شد کشته ز زخم دم گاو
همچو مس از کیمیا شد زر ساو
The murdered man was revived by the stroke of the cow’s tail: he became pure gold (in spirit), even as copper (is transmuted) by the elixir.
کشته بر جست و بگفت اسرار را
وا نمود آن زمرهی خونخوار را
The murdered man sprang up and told the secrets: he revealed that bloodthirsty gang.
گفت روشن کاین جماعت کشتهاند
کاین زمان در خصمیام آشفتهاند
He said plainly, “I was killed by these people who are now disturbed (with anger) in contending against me.”
چون که کشته گردد این جسم گران
زنده گردد هستی اسرار دان
When this gross body is killed, the essence that knows (spiritual) secrets is brought to life.
جان او بیند بهشت و نار را
باز داند جملهی اسرار را
Its spirit beholds Paradise and Hell-fire and discerns all the mysteries.
وا نماید خونیان دیو را
وا نماید دام خدعه و ریو را
It reveals the devilish murderers, it reveals the snare of deceit and guile.
گاو کشتن هست از شرط طریق
تا شود از زخم دمش جان مفیق
To kill the cow (the fleshly soul) is the stipulation of (imposed by) the (Súfí) Path, in order that the spirit may be restored to consciousness by the stroke of her tail.
گاو نفس خویش را زوتر بکش
تا شود روح خفی زنده و بهش
Kill most quickly the cow, your fleshly soul, so that the hidden spirit may become alive and conscious.
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