How the writer of the (Qur’ánic)

How the writer of the (Qur’ánic)

How the writer of the (Qur’ánic) Revelation fell into apostasy because (when) the ray of the Revelation shot upon him, he recited the (revealed) verse before the Prophet, on whom be peace, (had dictated it to him); then he said, “So I too am one upon whom Revelation has descended.” مرتد شدن کاتب وحی به سبب آن که پرتو وحی بر او زد آن آیت را پیش از پیغامبر صلی الله علیه و اله بخواند گفت پس من هم محل وحیم‌‌

پیش از عثمان یکی نساخ بود
کاو به نسخ وحی جدی می‌‌نمود
Before (the time of) ‘Uthmán there was a scribe who used to be diligent in writing down the Revelation.
چون نبی از وحی فرمودی سبق
او همان را وانبشتی بر ورق‌‌
Whenever the Prophet dictated the Revelation, he would write out the same (portion) on the leaf.
پرتو آن وحی بر وی تافتی
او درون خویش حکمت یافتی‌‌
The beams of that Revelation would shine upon him, and he would find Wisdom within him.
عین آن حکمت بفرمودی رسول
زین قدر گمراه شد آن بو الفضول‌‌
The substance of that Wisdom was dictated by the Prophet: by this (small) amount (of reflected Wisdom) that meddling fool was led astray,
کانچه می‌‌گوید رسول مستنیر
مر مرا هست آن حقیقت در ضمیر
Thinking, “I have in my conscience the Truth of that which the illumined Prophet is saying.”
پرتو اندیشه‌‌اش زد بر رسول
قهر حق آورد بر جانش نزول‌‌
The ray of his thought struck the Prophet: the wrath of God descended on his (the scribe’s) soul.
هم ز نساخی بر آمد هم ز دین
شد عدوی مصطفی و دین به کین‌‌
He abandoned both his work as a scribe and the Religion (Islam): he became the malignant foe of Mustafá (Mohammed) and the Religion.
مصطفی فرمود کای گبر عنود
چون سیه گشتی اگر نور از تو بود
Mustafá said, “O obstinate miscreant, if the Light was from thee, how shouldst thou have become black (with sin)?
گر تو ینبوع الهی بودیی
این چنین آب سیه نگشودیی‌‌
If thou hadst been the Divine fountain (whence the Revelation issued), thou wouldst not have let out such black water as this.”
تا که ناموسش به پیش این و آن
نشکند بر بست این او را دهان‌‌
Lest his reputation should be ruined in the sight of all and sundry, this (pride) kept his mouth shut.
اندرون می‌‌سوختش هم زین سبب
توبه کردن می‌‌نیارست این عجب‌‌
His (the scribe’s) heart was burning, hence he was unable to repent: this is wonderful.
آه می‌‌کرد و نبودش آه سود
چون در آمد تیغ و سر را در ربود
He (the scribe) was crying “Alas,” but “Alas” was of no use to him when the sword came on and took off his head.
کرده حق ناموس را صد من حدید
ای بسا بسته به بند ناپدید
God has made reputation (to be like) a hundred maunds’ weight of iron: oh, many a one is bound in the unseen chain!
کبر و کفر آن سان ببست آن راه را
که نیارد کرد ظاهر آه را
Pride and infidelity have barred that Way (of repentance) in such wise that he (the sinner) cannot utter a sigh.
گفت اغلالا فهم به مقمحون
نیست آن اغلال بر ما از برون‌‌
He (God) said, “(We have put on their necks) shackles (chin-high), and thereby they are forced to lift up their heads”: those shackles are not (put) on us from outside.
خلفهم سدا فأغشیناهم
می‌‌نبیند بند را پیش و پس او
“(And We have put) behind them a barrier, and We have made a covering (of darkness) over them”: he is not seeing the barrier in front (of him) and behind.
رنگ صحرا دارد آن سدی که خاست
او نمی‌‌داند که آن سد قضاست‌‌
The barrier that arose has the appearance of open country: he does not know that it is the barrier of the Divine destiny.
شاهد تو سد روی شاهد است
مرشد تو سد گفت مرشد است‌‌
Your (earthly) beloved is a barrier to the face of the (Divine) Beloved: your (worldly) guide is a barrier to the words of the (true spiritual) guide.
ای بسا کفار را سودای دین
بندشان ناموس و کبر آن و این‌‌
Oh, many are the infidels that have a passionate longing for the Religion (Islam): their chain (stumbling-block) is reputation and pride in this and that (object of desire).
بند پنهان لیک از آهن بتر
بند آهن را کند پاره تبر
The chain is hidden. but ’tis worse than iron: the iron chain is cut in pieces by the axe.
بند آهن را توان کردن جدا
بند غیبی را نداند کس دوا
The iron chain can be removed: none knows how to cure the invisible chain.
مرد را زنبور اگر نیشی زند
طبع او آن لحظه بر دفعی تند
If a man is stung by a wasp, at that moment his nature is intent on a means of removing (the pain),
زخم نیش اما چو از هستی تست
غم قوی باشد نگردد درد سست‌‌
But since the stinging wound is from (inflicted by) your self-existence, the pain continues with violence and the anguish is not relieved.
شرح این از سینه بیرون می‌‌جهد
لیک می‌‌ترسم که نومیدی دهد
The (full) explanation of this (matter) is springing forth (seeking to escape) from my breast, but I am afraid it may give (you cause to) despair.
نی مشو نومید و خود را شاد کن
پیش آن فریادرس فریاد کن‌‌
Nay, do not despair: make yourself cheerful, call for help to Him who comes at the call,
کای محب عفو از ما عفو کن
ای طبیب رنج ناسور کهن‌‌
Saying, “Forgive us, O Thou who lovest to forgive, O Thou who hast a medicine for the old gangrenous disease!”
عکس حکمت آن شقی را یاوه کرد
خود مبین تا بر نیارد از تو گرد
The reflexion of Wisdom led astray that miserable one (the Prophet’s scribe): be not self-conceited, lest it (your self-conceit) raise up the dust from you (utterly destroy you).
ای برادر بر تو حکمت جاریه ست
آن ز ابدال است و بر تو عاریه ست‌‌
O brother, Wisdom is flowing in upon you: it comes from the Abdál, and in you it is (only) a borrowed thing.
گر چه در خود خانه نوری یافته ست
آن ز همسایه‌‌ی منور تافته ست‌‌
Although the house (your heart) has found a light within it, that (light) has shone forth from an illumined neighbour.
شکر کن غره مشو بینی مکن
گوش دار و هیچ خود بینی مکن‌‌
Render thanks, be not beguiled by vanity, do not turn up your nose (in disdain), hearken attentively, and do not show any self-conceit.
صد دریغ و درد کاین عاریتی
امتان را دور کرد از امتی‌‌
’Tis a hundred pities and griefs that this borrowed (unreal) state (of self-assertion) has put the religious communities far from religious communion.
من غلام آن که او در هر رباط
خویش را واصل نداند بر سماط
I am the (devoted) slave of him who does not regard himself in every caravanseray (at every stage in his spiritual progress) as having attained to (the privilege of sitting at) the table (of union with God).
بس رباطی که بباید ترک کرد
تا به مسکن در رسد یک روز مرد
Many is the caravanseray that must be quitted, in order that one day the man may reach home.
گر چه آهن سرخ شد او سرخ نیست
پرتو عاریت آتش زنی است‌‌
Though the iron has become red, it is not red (by nature): it (the redness) is a ray borrowed from something that strikes fire.
گر شود پر نور روزن یا سرا
تو مدان روشن مگر خورشید را
If the window or the house is full of light, do not deem aught luminous except the sun.
هر در و دیوار گوید روشنم
پرتو غیری ندارم این منم‌‌
Every door and wall says, “I am luminous: I do not hold the rays of another, I (myself) am this (light).”
پس بگوید آفتاب ای نارشید
چون که من غارب شوم آید پدید
Then the sun says, “O thou who art not right (in thy belief), when I set ’twill become evident (thou wilt see what the truth is).”
سبزه‌‌ها گویند ما سبز از خودیم
شاد و خندانیم و بس زیبا خدیم‌‌
The plants say, “We are green of ourselves, we are gay and smiling (blooming) and we have very beauteous cheeks.”
فصل تابستان بگوید ای امم
خویش را بینید چون من بگذرم‌‌
The season of summer says (to them), “O peoples, behold yourselves when I depart!”
تن همی‌‌نازد به خوبی و جمال
روح پنهان کرده فر و پر و بال‌‌
The body is boasting of its beauty and comeliness, (while) the spirit, having concealed its glory and pinions and plumes,
گویدش ای مزبله تو کیستی
یک دو روز از پرتو من زیستی‌‌
Says to it, “O dunghill, who art thou? Through my beams thou hast come to life for a day or two.
غنج و نازت می‌‌نگنجد در جهان
باش تا که من شوم از تو جهان‌‌
Thy coquetry and prideful airs are not contained in the world (go beyond all bounds), (but) wait till I spring up (and escape) from thee!
گرم‌‌دارانت ترا گوری کنند
طعمه‌‌ی موران و مارانت کنند
They whose love warmed thee will dig a grave for thee, they will make thee a morsel for ants and reptiles.
بینی از گند تو گیرد آن کسی
کاو به پیش تو همی‌‌مردی بسی‌‌
That one who many a time in thy presence was dying (with desire for thee) will hold his nose at thy stench.”
پرتو روح است نطق و چشم و گوش
پرتو آتش بود در آب جوش‌‌
The beams of the spirit are speech and eye and ear: the beam (effect) of fire is the bubbling in the water.
آن چنان که پرتو جان بر تن است
پرتو ابدال بر جان من است‌‌
As the beam of the spirit falls on the body, so fall the beams of the Abdál on my soul.
جان جان چون واکشد پا را ز جان
جان چنان گردد که بی‌‌جان تن بدان‌‌
When the Soul of the soul withdraws from the soul, the soul becomes even as the soulless (lifeless) body. Know (this for sure)!
سر از آن رو می‌‌نهم من بر زمین
تا گواه من بود در روز دین‌‌
For that reason I am laying my head (humbly) on the earth, so that she (the earth) may be my witness on the Day of Judgement.
یوم دین که زلزلت زلزالها
این زمین باشد گواه حالها
On the Day of Judgement, when she shall be made to quake mightily, this earth will bear witness to all that passed (in and from us);
کاو تحدث جهرة أخبارها
در سخن آید زمین و خاره‌‌ها
For she will plainly declare what she knows: earth and rocks will begin to speak.
فلسفی منکر شود در فکر و ظن
گو برو سر را بر آن دیوار زن‌‌
The philosopher, in his (vain) thought and opinion, becomes disbelieving: bid him go and dash his head against that wall!
نطق آب و نطق خاک و نطق گل
هست محسوس حواس اهل دل‌‌
The speech of water, the speech of earth, and the speech of mud are apprehended by the senses of them that have hearts (the mystics).
فلسفی کاو منکر حنانه است
از حواس اولیا بیگانه است‌‌
The philosopher who disbelieves in the moaning pillar is a stranger to the senses of the saints.
گوید او که پرتو سودای خلق
بس خیالات آورد در رای خلق‌‌
He says that the beam (influence) of melancholia brings many phantasies into people’s minds.
بلکه عکس آن فساد و کفر او
این خیال منکری را زد بر او
Nay, but the reflexion of his wickedness and infidelity cast this idle fancy of scepticism upon him.
فلسفی مر دیو را منکر شود
در همان دم سخره‌‌ی دیوی بود
The philosopher comes to deny the existence of the Devil, and at the same time he is possessed by a devil.
گر ندیدی دیو را خود را ببین
بی‌‌جنون نبود کبودی بر جبین‌‌
If thou hast not seen the Devil, behold thyself: without diabolic possession there is no blueness in the forehead.
هر که را در دل شک و پیچانی است
در جهان او فلسفی پنهانی است‌‌
Whosoever hath doubt and perplexity in his heart, he in this world is a secret philosopher.
می‌‌نماید اعتقاد و گاه گاه
آن رگ فلسف کند رویش سیاه‌‌
He is professing firm belief, but some time or other that philosophical vein will blacken his face (bring him to shame).
الحذر ای مومنان کان در شماست
در شما بس عالم بی‌‌منتهاست‌‌
Take care, O ye Faithful! for that (vein) is in you: in you is many an infinite world.
جمله هفتاد و دو ملت در تو است
وه که روزی آن بر آرد از تو دست‌‌
In thee are all the two-and-seventy sects: woe (to thee) if one day they gain the upper hand over thee.
هر که او را برگ آن ایمان بود
همچو برگ از بیم این لرزان بود
From fear of this, every one who has the fortune (barg) of (holding) that Faith (Islam) is trembling like a leaf (barg).
بر بلیس و دیو از آن خندیده‌‌ای
که تو خود را نیک مردم دیده‌‌ای‌‌
Thou hast laughed at Iblís and the devils because thou hast regarded thyself as a good man.
چون کند جان باژگونه پوستین
چند وا ویلا بر آید ز اهل دین‌‌
When the soul shall turn its coat inside out (and be revealed as it really is), how many a “Woe is me” will arise from the followers of the (Mohammedan) Religion!
بر دکان هر زرنما خندان شده ست
ز آنکه سنگ امتحان پنهان شده ست‌‌
On the counter (of the shop) everything (every gilded coin) that looks like gold is smiling, because the touchstone is out of sight.
پرده ای ستار از ما بر مگیر
باش اندر امتحان ما مجیر
O Coverer (of faults), do not lift up the veil from us, be a protector to us in our test (on the Day of Judgement).
قلب پهلو می‌‌زند با زر به شب
انتظار روز می‌‌دارد ذهب‌‌
At night the false coin jostles (in rivalry) with the gold: the gold is waiting for day.
با زبان حال زر گوید که باش
ای مزور تا بر آید روز فاش‌‌
With the tongue of its (inward) state the gold says, “Wait, O tinselled one, till day rises clear.”
صد هزاران سال ابلیس لعین
بود ز ابدال و امیر المؤمنین‌‌
Hundreds of thousands of years the accursed Iblís was a saint and the prince of true believers;
پنجه زد با آدم از نازی که داشت
گشت رسوا همچو سرگین وقت چاشت‌‌
On account of the pride which he had, he grappled with Adam and was put to shame, like dung at morning tide.


 

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