The Visions of Zayd (part one)
Ibrahim Gamard
[Re-posted from SUNLIGHT - a Rumi mailing list (subscription
information at bottom)]
With Sunlight's pleasure and gratitude come this week's verses
from Rumi's Mathnawi, selected by Abraham Sarmad Brody and
translated by Ibrahim Gamard:
^ ^ ^ ^ ^ ^
The Visions of Zayd (part one)
Mathnawi I: 3500-3542
(About) the Prophet's asking, may God bless him and give
(him) peace, of Zayd, "How are you this morning and how did
you (feel when you) rose (from sleep)?" And his reply, saying,
"O Messenger of God, this morning I am a (true) believer."(1)
The Prophet said to Zayd one morning, "How are you this
morning, O good (hearted) friend?"(2)
(Zayd) answered, "A faithful servant (of God)." He asked him
again, "Where is the sign from the garden of Faith, if it has
blossomed?"
(Zayd) replied, "I've been thirsty (during) the days, (and) I
haven't slept at night because of love and the burnings (in my heart)--
"To such an extent that I've passed through(3) the days and nights
in the same way that the tip of a spear passes through a shield.
"For from that side, all religions are one,(4) and a hundred
thousand years and a single hour are one.
"Pre-eternity and post-eternity are united.(5) The intellect has no
way to that side by means of search and investigation."
(The Prophet) said, "Where is a gift brought (home) from this
road(6) (which you travelled)? Bring (it forth)! --(something) suitable
for the understanding and intellects of these regions."(7)
(Zayd) replied, "When people are looking at the sky, I see the
Throne (of God),(8) together with those (in the vicinity) of the
Throne.
"The eight Paradises (and) the seven Hells(9) are visible in front
of me, just like the idol in front of the idolater.
"I'm recognizing the people, one by one, just like wheat from
barley in the mill,
"So that whoever is (to be) one of Paradise or whoever is (to be) an
outsider is clear to me,(10) just as a snake and a fish are (clearly
different)."
(During) this (present) time (the verse), "The Day(11) when faces
will turn white and (others) will turn black" has become manifest to
this band of people.(12)
Prior to this,(13) although the soul was full of defects, it was
hidden in the womb (of the body) from the people (and) was
invisible.
The miserable persons are the ones who were (decreed to be)
miserable in the mother's womb.(14) Their condition is known from
the signs on (their) bodies.(15)
The body (is) like a mother, pregnant with the infant of the soul.
(And) death is the suffering and turmoil of being "born."
All the souls (who have) passed on(16) are waiting so that (they
may see in) what manner that insolent soul will be born (into the next
world).
The (dark spirits of the) Ethiopians say, "It is ours." (And) the
(light spirits of the) Anatolians(17) say, "It is very beautiful."(18)
When it is born into the world of spirit and generosity, then
disagreement (among) the white and black (spirits) no longer remains.
If it is an Ethiopian (spirit), the Ethiopians drive it (forth).
(And) the Anatolian also carries off (any spirit from) Anatolia(19) from
amidst (the arriving souls).
As long as it isn't "born" (into the Hereafter), it is (presenting)
difficulties for the world-- (since) the one who can recognize (the
destiny of) the "unborn" is scarce.
But he [who is able] sees by the light of God, since he has a way
(to see) underneath the skin.
The essence of sperm juice is white and good.(20) But the
reflection of the Anatolian or (of) the Ethiopian spirit
Gives color to "the best of upright forms" (in the one case and)
carries this (other) half (down) to "the lowest (of the low)."(21)
This speech does not have (an) end. Ride back, so we aren't left
(behind) by the train (of camels) in the caravan.
"(On) the Day when faces will turn white and (others) will turn
black,"(22) it will make(23) the (difference between the pale) "Turk"
and the (dark) "Hindu" generally known among the people(24)
[gathered on the Day of Judgment].
In the womb (of the body the difference between) "Hindu" and
"Turk" is not clear. (But) when one is "born" (into the Hereafter),
(the observer there) can see him as (either) miserable or great.(25)
(Zayd continued): "I see clearly all of the men and women(26)
revealed [as to their fate], just as (it will be on) the Day of
Resurrection.
"Look, shall I (keep) talking or shall I shut (my) breath?" The
Prophet bit his (own) lip, meaning, "Enough!"(27)
(Zayd continued): "O Messenger of God, shall I tell the secret of
the Gathering (on the Day of Judgment)? Today, shall I make public
to the world (the mystery of) the Revival (of the dead)?
"Leave me (unhindered), so that I may tear up the (concealing)
veils, (and) so that my pearl-like nature may shine like a sun.
"So that the sun may become eclipsed by me, (and) so that I may
reveal (the difference between) the date palm and the willow tree.(28)
"I will reveal the mystery of the Resurrection, of the true coin,
and of the true coin mixed with counterfeit,
"(And of) the People of the Left Hand(29) (with their) hands
severed.(30) I will reveal openly the color of denying unbelief and the
color of fraud and deceit.(31)
"I will open (the mystery) of the seven pits of hypocrisy(32) in the
light of the Moon which has no eclipse or waning.(33)
"I will openly reveal the coarse clothing of the wretched(34) and
contemptible, (and) will make audible the tambourines and kettle
drums of the prophets.
"I will bring clearly before the eyes of the rejecting disbelievers
(the sight of) Hell, Paradise, and the intermediate (state)(35) in
between
(them).
"I will reveal the surging Fountain of Kawthar,(36) which splashes
(refreshingly) against their faces,(37) (while) its sound pulsates in
(their) ears.
"And I will reveal clearly (in) this moment those persons who have
been made to run, (remaining) thirsty, around it.(38)
"(I can feel) their shoulders rubbing against my shoulder, (and)
their (desperate) shouts are coming into my ears.
"The people of Paradise are drawing one another into [joyful]
embraces, out of free choice, (right) before my eyes.
"(And) they are visiting each other's seats of honor, (and) also
robbing kisses from the lips [of the maidens of Paradise].(39)
"These ears of mine have become deaf from the (miserable) shouts
of 'Oh, oh!' from the vile and corrupt ones (in Hell), and by (their)
screams of, 'Oh misery for me!'(40)
"These are (only) indications. I would speak (further) from the
depths (of my experience), but I'm afraid of the disapproval and
censure of the Messenger (of God)."
-- From "The Mathnawî-yé Ma`nawî" [Rhymed Couplets of
Deep Spiritual Meaning] of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard (with
gratitude for R.A. Nicholson's 1926 British translation)
(c) Ibrahim Gamard (translation, footnotes, &
transliteration)
(1) I am a (true) believer: "Zayd b. Háritha... was the freedman and
adopted son of the Prophet, and is mentioned by name in Qur.
XXXIII 37. The Hadíth to which the Heading refers is generally
known as the Hadíth of Hárithah and runs as follows.... 'One
morning the Prophet said to Zayd, "How art thou this morning,
Zayd?" He answered, "O Prophet of Allah, this morning I am a true
believer." The Prophet said, "Verily, everything has an essence
(haqíqah): what is the essence of thy faith?" Zayd answered, "I have
separated (`azaltu-- or, refrained, azaftu) myself from the world: I
have passed my days in thirst and my nights in wakefulness, and
meseems [= it seems to me] I behold the Throne of my Lord before
mine eyes, and the people of Paradise enjoying their pleasures and
delights, and the people of Hell-fire howling at one another like dogs
(yata`áwawna-- or, being tormented, yu`adhdhabúna)." The Prophet
said, "Thou hast attained (unto real faith): hold it fast."'"
(Nicholson, Commentary)
(2) good (hearted) friend: Nicholson later corrected his translation, on
the basis of the earliest manuscript of the Mathnawi, to "sincere
friend" (from "sincere Companion").
(3) I've passed through: Nicholson translated, "passed through (and
beyond) day and night..."
(4) all religions are one: Nicholson later corrected his translation, on
the basis of the earliest manuscript of the Mathnawi, to "For beyond
(the realm of contraries) all religion is one" (from, "... contraries,
nativity and continued growth are one").
(5) Pre-eternity and post-eternity are united: Nicholson translated,
"Everlastingness and eternity are unified (yonder)."
Beginninglessness [azal] is the eternity before the beginning of time
and the creation of the universe. Endlessness [abad] is the eternity
following the end of time.
(6) a gift brought (home) from this road: refers to the custom in which
a traveller was expected to bring home gifts from his travels.
(7) these regions: Nicholson later corrected his translation, on the
basis of the earliest manuscript of the Mathnawi, to "Produce (a gift)
suitable to the understanding of (intelligible to) the minds of this
country (the phenomenal world)" (from, "Produce it. Where is the
token of sincerity (that thou hast brought) from yon fair land?").
(8) the Throne (of God): Nicholson later corrected his translation to
"the Throne of God" (from "the Empyrean").
(9) the Seven Hells: Nicholson referred to I:779 (which he
translated), "Read the story of Hell with its seven gates"], and the
source of this in the Qur'an (15:44). (Commentary)
(10) is clear to me: "Zayd claims knowledge of the mystery of the
Divine decree (sirru 'l-qadar) concerning salvation and damnation."
(Nicholson, Commentary)
(11) The Day: a quote from the Qur'an, slightly altered for metrical
purposes: "(On) the Day (of Judgment) when (some) faces will turn
white (with joy) and (some) faces will turn black (with gloom). And
regarding those whose faces turn black, (they will be told), 'Did you
reject and disbelieve after (attaining) your faith? Then taste the
punishment for what you have rejected (of the Truth).' But regarding
those whose faces turn white, they will be in the Mercy of God, to
dwell therein forever." (Qur'an 3:106-107) The commentators on the
Qur'an make it clear that "white" and "black" are symbolic of light,
purity, virtue, and happiness, versus darkness, defilement, sin, and
misery. According to Arabic grammar, a man is called "white" to
mean that he is free from moral defects.
(12) this band of people: means the sufis. Nicholson later corrected
his translation, on the basis of the earliest manuscript, to "At the
present time there hath been made manifest to this (illuminated) class
of men (what shall come to pass) 'on the Day when'" (from, "The
day of birth for Anatolians and Ethiopians and every race (of
mankind) is 'the Day...'"). And he commented about the meaning of
"this (illuminated) class of men": "i.e. to the perfect Súfís it is
manifest in this world what will be the fate of every soul at the
Resurrection." (Commentary)
(13) Prior to this: means before the nature of souls became visible on
the Day of Judgment, or "in the present time" "to this band of
people"-- the sufis. Nicholson translated, :Before this (birth)..." and
he explained: "i.e. before entering on the next life. So long as the
soul is 'in the womb', i.e. confined in the present world, its good or
evil nature remains hidden from the vulgar, though known to the elect.
Some commentators explain písh az-ín [Before this] as referring to the
pre-existence of the soul 'in the womb' of the Invisible; its nature is
revealed only after it has been born into the world." (Commentary)
(14) (decreed to be) miserable in the mother's womb: "According to
the Hadíth [= saying of the Prophet]: 'the blest is he who is blest in
his mother's womb, and the damned is he who is damned in his
mother's womb.' The alternative interpretation of fí batni 'l-umm
[= in the mother's womb] is 'in the Ummu 'l-Kitáb, i.e. in the Book of
Divine Destiny and eternal Foreknowledge'." (Nicholson,
Commentary)
(15) the signs on (their) bodies: Nicholson later corrected his
translation, on the basis of the earliest manuscript of the Mathnawi, to
"their state is known from the bodily marks" (from "all of them are
known by the marks of God"). And he explained that this "alludes to
Qur. LV 41: yu`rafu 'l-mujrimúna bi-símáhum, 'the guilty will be
known by their marks', i.e. by the anguish expressed on their faces."
(Commentary)
(16) All the souls (who have) passed on: "i.e. the spirits of the blest
and damned in the intermediate state (barzakh) between death and
resurrection." (Nicholson, Commentary)
(17) Anatolians: literally, the "Rumis," meaning the light-skinned
people of the Eastern Roman, or Byzantine, Empire (half-conquered
by the Turks in Rumi's day). Here, the "Anatolians" symbolizes the
spirits of light in the next world, and the "Ethiopians" symbolize the
spirits of darkness. Nicholson translated, "The Ethiopians (the
damned spirits).... the Anatolians (the blessed spirits)..."
(18) It is very beautiful: Nicholson later corrected his translation, on
the basis of the earliest manuscript of the Mathnawi, to "It is very
comely" (from, "Nay, it is comely").
(19) (any spirit from) Anatolia: Nicholson acknowledged that two of
the earliest manuscripts had a different line, but he did not correct
the translation he had for the second half of this line: "and if it is
an
Anatolian (a blessed spirit), the Anatolians lead it away."
(20) The essence of sperm juice is white and good: Nicholson
translated this into Latin. It refers to the colorless [maZî] that is
produced when a man is sexually aroused, yet does not ejaculate
sperm. According to Islamic law, this fluid is considered pure and
does not end the state of ritual purity (in contrast to ejaculation,
which causes a state of "major ritual impurity" for which a full bath is
required before a man can do the next ritual prayer).
(21) the lowest (of the low): Rumi here quotes a verse from the
Qur'an, interpreting the first part of the verse as pertaining to the
noble and pure souls who are the best of creation (the "Anatolians"),
and the second part of the verse as applying to the base and ignoble
souls (the "Ethiopians"). In the verse, the One God speaks in the
plural form (indicative of a Divine Majesty which transcends human
understanding): "Certainly, We have created mankind in the best of
upright forms. Then, we reduce him to the lowest of the low."
(95:4-5)
Nicholson translated, "... Is giving colour (glory) to 'those (the
Anatolians) who are most excellent in their (original) constitution,'
(while) it is bearing this (other) half (i.e. the Ethiopians) down to
the lowest depth." And he commented: "The soul, though essentially it
belongs to the world of Unity and pure colourlessness (`âlam-i
bí-rangí), is 'created half to rise and half to fall'. It descends into
the world of colour (plurality) in order that it may exhibit the
diversity
ofthe Divine attributes which in this world is reflected in the form of
good and evil.....'Verily We created Man in the best proportion; then
We reduced him to the lowest of the low.' The meaning... is that the
reflexion of the 'Rúmí's' [= the Anatolian's] soul bestows (on the
'Rúmí' [= the Anatolian] the capacity for spiritual perfection denoted
by the words ahsanu 'l-taqwím [= best proportion, best of moulds,
best of upright forms], while the reflexion of the 'Ethiopian's' soul
brings him to the lowest depth of degradation; one mounts to
Paradise, the other sinks to Hell. The Translation should be corrected
accordingly." (Commentary)
(22) and some will turn black: see footnote 11.
(23) it will make: means that the Day of Judgment will make the
distinction clear between those who deserve to go to Paradise and
those who deserve to go to Hell.
(24) among the people: Nicholson later corrected his translation, on
the basis of the earliest manuscript of the Mathnawi, to "Turk and
Hindú shall become manifest (shall be clearly discerned) from among
that company" (from, "by whom shall reverence still be paid to Turk
and Hindoo (alike)?"). And he commented: "i.e. among those
gathered for the Judgement it will be easy to see who is blest and who
is damned." (Commentary)
(25) miserable or great: Nicholson translated, "In the womb (of this
world) Hindoo and Turk are not distinguishable, (but) when each is
born (into the next world) he (the seer) sees that each is miserable or
glorious (according to his spiritual nature)." As for the poor rhyme,
Nicholson noted: "This seems to be the only instance in the Mathnawí
of 'k' rhyming with 'g.'" (Commentary)
(26) all of the men and women: Nicholson later corrected his
translation, on the basis of the earliest manuscript, to "I am seeing
them all plainly and with ocular vision, as (they shall be) on the Day
of Resurrection" (from, "I am seeing them all plainly, as (they shall
be) on the Day of Resurrection, like (multitudes of) people, men and
women."
(27) Enough: Nicholson later corrected an error in his translation, to
"Mustafá (Mohammed) bit his lip (in anger at him (Zayd) , as though
to say, 'Enough!'" (from, "Mustafŕ (Mohammed) bit his (Zayd's)
lip...").
(28) the date palm and the willow tree: Nicholson translated, "(the
difference between) the (fruitful) date-palm and the (barren) willow."
And he explained, "Nakhl [= the date-palm tree] and bíd [= the
willow tree] typify the righteous and the wicked respectively."
(Commentary)
(29) the People of the Left Hand: the name of those who are to be
punished in Hell (Qur'an 56:41).
(30) with their hands severed: the Islamic punishment for repeated
theft (not applied in cases of starvation and mass famine). The hand
that is punished in this manner is the one which stole, the right hand.
Loss of the right hand is also shameful because greetings are with the
right hand only (since the left hand is used when wiping after
defecation).
(31) the color of fraud and deceit: Nicholson translated, "the colour of
the (Prophet's) folk." And he commented that one of the
commentators of the Mathnawi explained the word "âl" as from "the
Traditions álu 'l-Qur'án álu 'lláh, 'the people of the Qur'án are the
people of Allah', and álu Muhammad-in kullu taqiyy-in naqiyy-in,
'the family of Mohammed includes every one who is God-fearing and
pure'. But it seems very doubtful whether ál can have this meaning
here. I don not believe that rang-i âl [= the color of the descendants
of the prophet, physically and spiritually] is equivalent to rang-i ímán
[= the color of true faith]. Al is far more likely to be the Persian
word, in which case rang-i âl will mean 'the colour of deceit'."
(Commentary)
(32) the seven pits of hypocrisy: "i.e. the seven vices of the carnal
soul (pride, greed, lust, envy, anger, avarice, and malice), which are
compared to the seven gates of Hell." (Nicholson, Commentary) See
footnote 9.
(33) the Moon which has no eclipse or waning: "i.e. in the splendour
of mystic illumination." (Nicholson, Commentary)
(34) the coarse clothing of the wretched: "Palás [= course clothing] is
an emblem of misery and squalor, tabl u kús [= tambourines and
kettle drums] of glory and magnificence." (Nicholson, Commentary)
(35) the intermediate (state) [barzakh]: the state of souls following
physical death until the Resurrection.
(36) Fountain of Kawthar: a blessed fountain in Paradise (mentioned
in Qur'an 108:1), which satisfies all thirsts.
(37) which splashes (refreshingly) against their faces: Nicholson
translated, "which dashes water on their (the blessed ones') faces..."
(38) around it: means around the Fountain of Kawthar-- those who
are not allowed near it, and are thus denied the refreshing reward of
being in Paradise. Nicholson later corrected his translation, on the
basis of the earliest manuscript of the Mathnawi, to "And those who
have been made to run athirst round it I will show clearly at this
moment" (from, "And those who are running athirst round Kawthar I
will name one by one (and tell) who they are."
(39) robbing kisses from the lips [of the maidens of Paradise]:
Nicholson translated, "snatching kisses from the lips (of the houris)."
These are the "houris," or virgins, of Paradise (Qur'an 44:54;
52:20--one of a number of Qur'anic metaphors of Heavenly bliss).
(40) Oh misery for me [wâ Hasratâh]: slightly modified from a term
in the Qur'an: "And turn toward your Sustaining Lord and surrender
(your will) to Him, before the punishment (of your rejection) comes
to you. For then (after that) you will not be helped.... So that a soul
will exclaim, "Oh misery for me [yâ Hasratŕ!], for what I disregarded
(of my obligations) toward God!...." (39: 54, 56).
~~~~~~~~~~~~~~~
porsîdan-é payghambar-- Sallŕ 'llâhu `alay-hi wa sallim-- mar
zayd-râ ke emrôz chűn-î wa chűn bar-khâst-î wa jawâb-goftan-é
ô ke "aSbaHtu mű'min-an yâ rasűla 'llâh"
goft payghâmbar SabâHę zayd-râ
kayfa aSbhaHt ay rafîq-é bâ-Safâ?
goft `abd-an mű'min-an, bâz ô-sh goft
kô neshân az bâgh-é îmân gar shegoft?
goft teshna bűda-am man rôz-hâ
shab na-khoft-ast-am ze-`ishq-o sôz-hâ
tâ ze-rôz-o shab goZar kard-am chon-ân
ke ze-espar be-g'Zar-ad nűk-é sinân
ke az ân sô jumla-yé millat yakî-st
Sad hazâr-ân sâl-o yak sâ`at yakî-st
hast azal-râ-wo abad-râ ittiHâd
aql-râ rah nęst ân sô z-iftiqâd
goft az-în rah kô rah-âwardę? be-y-âr
dar khwor-é fahm-o `aqűl-é în diyâr
goft khalq-ân chűn be-bîn-and âsmân
man be-bîn-am `arsh-râ bâ `arshiy-ân
hasht jannat haft dôzakh pęsh-é man
hast paydâ ham-chô bot pęsh-é shaman
yak ba-yak wâ mę-shenâs-am khalq-râ
ham-chô gandom man ze-jaw dar âseyâ
ke beheshtę kî-st-o bęgâna kiy-ast
pęsh-é man paydâ chô mâr-o mâhiy-ast
în zamân paydâ shoda bar în gorôh
yawma tabyaZZu wa taswaddu wujűh
pęsh az-în har-chand jân por `ayb bűd
dar raHim bűd-o ze-khalq-ân ghayb bűd
ash-shaqiyyu man shaqî fî baTni 'l-'um
min simâti 'l-jismi yu`raf Hâlu-hum
tan chô mâdar Tifl-é jân-râ Hâmila
margh dard-é zâdan-ast-o zalzala
jumla-yé jân-hây-é goZashta muntaZir
tâ che-gűna zây-ad ân jân-é baTir
zangiy-ân gôy-and khwod az mâ-st ô
rűmiy-ân gôy-and bas zîbâ-st ô
chűn be-zây-ad dar jahân-é jân-o jűd
pas na-mân-ad ikhtilâf-é bîZ-o sűd
gar bow-ad zangî, be-rand-ash zangiy-ân
rűm-râ rűmî bar-ad ham az meyân
tâ na-zâd ô mushkilât-é `âlam-ast
ân-ke nâ-zâda shenâs-ad ô kam-ast
ô magar yanZur bi-nűri 'llâh bow-ad
k-andarűn-é pôst ô-râ rah bow-ad
aSl-é âb-é nuTfa ispîd-ast-o khwash
lęk `aks-ę jân-é rűmî-wo Habash
mę-deh?ad rang aHsanu 't-taqwîm-râ
tâ ba-asfal mę-bar-ad în nîm-râ
în sokhon pâyân na-dâr-ad bâz rân
tâ na-mân-ęm az qiTâr-é kârawân
qawma tabyaZZu wa taswaddu wujűh
tork-o hendű shohra kard-ad z-ân gorôh
dar raHim paydâ na-bâsh-ad hend-o tork
chűn-ke zây-ad bîn-ad-ash zâr-o sotorg
jumla-râ chűn rôz-é rastâ-khęz man
fâsh mę-bîn-am `ayân az mard-o zan
hîn be-gôy-am yâ ferô band-am nafas?
lab gozîd-ash muSTafŕ ya`nî ke bas
yâ rasűla 'llâh be-gôy-am sirr-é Hashr
dar jahân paydâ kon-am emrôz nashr?
hel ma-râ tâ parda-hâ-râ bar der-am
tâ chô khworshędę be-tâb-ad gawhar-am
tâ kusűf ây-ad ze-man khworshęd-râ
tâ nomây-am nakhl-râ-wo będ-râ
wâ nomây-am râz-é rostâkhęz-râ
naqd-râ-wo naqd-é qalb-âmęz-râ
dast-hâ bo-brîda aSHâb-é shimâl
wâ nomây-am rang-é kufr-o rang-é âl
wâ goshây-am haft sôrâkh-é nifâq
dar Ziyây-é mâh-é bę-kasf-o muHâq
wâ nomây-am man palâs-é ashqiyâ
be-sh'nawân-am Tabl-o kôs-é anbiyâ
dűzakh-o jannât-o barzakh dar meyân
pęsh-é chashm-é kâfir-ân âr-am `ayân
wâ-nomây-am HawZ-é kawSar-râ ba-jôsh
k-âb bar rô-shân zan-ad bâng-ash ba-gôsh
w-ân kas-ân ke teshna bar-gerd-ash dawân
gashta-and în dam numây-am man `ayân
mę-be-sây-ad dôsh-eshân bar dôsh-é man
na`ra-hâ-shân mę-ras-ad dar gôsh-é man
ahl-é jannat pęsh-é chashm-am z-ikhtiyâr
dar-kashîda yak degar-râ dar kenâr
dast-é ham-dîgar ziyârat mę-kon-and
az lab-ân ham bôsa ghârat mę-kon-and
kar shod în gôsh-am ze-bâng-é âh-âh
az khas-ân-o na`ra-yé wâ Hasratâh
în ishârat-hâ-st gôy-am az noghôl
lęk mę-tars-am ze-âzâr-é rasűl
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