Into the dog of the Companions (of the Cave) there passed from those comers (to the Cave) a (moral) disposition, so that he had become a seeker of God.1425
در سگ اصحاب خوبی ز ان وفود ** رفت تا جویای الله گشته بود
At every moment a (different) species bursts up in the breast: now a devil, and now an angel, now wild beasts.
هر زمان در سینه نوعی سر کند ** گاه دیو و گه ملک گه دام و دد
From that marvellous jungle, where is (dwells) the wise Lion, there is a hidden way to the breasts which ensnare (the spiritual prey).
ز آن عجب بیشه که شیر آگه است ** تا به دام سینهها پنهان ره است
O you who are less than a dog, steal the spiritual pearl from within—from within (the breasts of) them that know God.
دزدیی کن از درون مرجان جان ** ای کم از سگ از درون عارفان
As you (must) steal, at any rate (let it be) that lovely pearl; as you are going to bear a burden, at any rate (let it be) a noble one.
چون که دزدی باری آن در لطیف ** چون که حامل میشوی باری شریف
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
The friends went to the prison (to inquire) about the story of Dhu ’l-Nún, and expressed an opinion concerning it,1430
دوستان در قصهی ذو النون شدند ** سوی زندان و در آن رایی زدند
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.
کاین مگر قاصد کند یا حکمتی است ** او در این دین قبلهای و آیتی است
Far, far be it from his sea-like (profound) intelligence that madness should prompt him to folly!
دور دور از عقل چون دریای او ** تا جنون باشد سفه فرمای او
God forbid, in view of the perfection of his (spiritual) attainments, that the cloud of sickness should cover his moon!
حاش لله از کمال جاه او ** کابر بیماری بپوشد ماه او
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 شر عامه اندر خانه شد ** او ز ننگ عاقلان دیوانه شد
From (feeling) the disgrace of the dull body-serving intellect, he has purposely gone and become mad,1435
او ز عار عقل کند تن پرست ** قاصدا رفته ست و دیوانه شده ست
Saying, ‘Bind me fast and with the tail of a cow smite me on head and back, and do not dispute this (matter),
که ببندیدم قوی و ز ساز گاو ** بر سر و پشتم بزن وین را مکاو
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 یابم من حیات ** چون قتیل از گاو موسی ای ثقات
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’.”
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.
زنده شد کشته ز زخم دم گاو ** همچو مس از کیمیا شد زر ساو
The murdered man sprang up and told the secrets: he revealed that bloodthirsty gang.1440
کشته بر جست و بگفت اسرار را ** وا نمود آن زمرهی خونخوار را
He said plainly, “I was killed by these people who are now disturbed (with anger) in contending against me.”
گفت روشن کاین جماعت کشتهاند ** کاین زمان در خصمیام آشفتهاند
When this gross body is killed, the essence that knows (spiritual) secrets is brought to life.
چون که کشته گردد این جسم گران ** زنده گردد هستی اسرار دان
Its spirit beholds Paradise and Hell-fire and discerns all the mysteries.
جان او بیند بهشت و نار را ** باز داند جملهی اسرار را
It reveals the devilish murderers, it reveals the snare of deceit and guile.
وا نماید خونیان دیو را ** وا نماید دام خدعه و ریو را
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.1445
گاو کشتن هست از شرط طریق ** تا شود از زخم دمش جان مفیق
Kill most quickly the cow, your fleshly soul, so that the hidden spirit may become alive and conscious.
گاو نفس خویش را زوتر بکش ** تا شود روح خفی زنده و بهش
Resumption of the story of Dhu ’l-Nún, may God sanctify his spirit!
رجوع به حکایت ذو النون
When those persons arrived near him, he shouted, “Hey, who are ye? Take care!”
چون رسیدند آن نفر نزدیک او ** بانگ بر زد هی کیانید اتقوا
They said respectfully, “We are some of thy friends: we have come hither in devotion to ask after thee.
با ادب گفتند ما از دوستان ** بهر پرسش آمدیم اینجا به جان
How art thou, O Sea of manifold intelligence? What aspersion on thy intelligence is this (alleged) madness?
چونی ای دریای عقل ذو فنون ** این چه بهتان است بر عقلت جنون