باز گفتندی که گرچه او شکست ** چون شکست ما نبود آن زشت و پست
(But) again they were saying (to themselves), “Although he was defeated, it was not disgraceful and vile like our defeat,”
زانک بخت نیک او را در شکست ** داد صد شادی پنهان زیردست
Because in (the hour of) defeat (his) good fortune gave him underhand a hundred secret joys;
کو باشکسته نمی‌مانست هیچ ** که نه غم بودش در آن نه پیچ پیچ
For he did not at all resemble one defeated, as he felt no sorrow or distress thereat,
چون نشان مومنان مغلوبیست ** لیک در اشکست ممن خوبیست
Since to be vanquished is the mark of the true believers; yet in the true believer's defeat there is goodness.
گر تو مشک و عنبری را بشکنی ** عالمی از فوح ریحان پر کنی4500
If you crush some musk or ambergris, you will fill a (whole) world with (a scent like) the exhalation of sweet herbs;
ور شکستی ناگهان سرگین خر ** خانه‌ها پر گند گردد تا به سر
And if you suddenly crush the dung of an ass, the houses will be filled to the top with stench.
وقت واگشت حدیبیه بذل ** دولت انا فتحنا زد دهل
At the moment of the (Prophet's) ignominious return from Hudaybiya, the empire of Lo, We have opened (to thee the way to a conspicuous) victory proclaimed itself.
سر آنک بی‌مراد بازگشتن رسول علیه السلام از حدیبیه حق تعالی لقب آن فتح کرد کی انا فتحنا کی به صورت غلق بود و به معنی فتح چنانک شکستن مشک به ظاهر شکستن است و به معنی درست کردنست مشکی او را و تکمیل فواید اوست
The hidden reason why God most High gave the title of “victory” to the return of the Prophet, on whom be peace, from Hudaybiya without having gained his purpose: as (God said), “Lo, We have opened (to thee the way to) victory”; for it was a locking in appearance (only), and in reality an opening, just as the crushing of musk is apparently a crushing, but really the confirmation of its muskiness and the exhibition of its virtues in their perfection.
آمدش پیغام از دولت که رو ** تو ز منع این ظفر غمگین مشو
From the (Divine) empire came to him the message, “Go, be not saddened by the withholding of this victory,
For in this present abasement of thee there are victories: lo, such and such a fortress, such and such a town, are (given) to thee.”
بنگر آخر چونک واگردید تفت ** بر قریظه و بر نضیر از وی چه رفت4505
Consider, after all, when he retreated in haste, what (great things) he did against Qurayza and Nadír.
قلعه‌ها هم گرد آن دو بقعه‌ها ** شد مسلم وز غنایم نفعها
The fortresses, also, round those two settlements submitted (to him), and (many) advantages (in the shape) of spoils (came into his hands).
ور نباشد آن تو بنگر کین فریق ** پر غم و رنجند و مفتون و عشیق
And if that be not so, consider that this class (of persons) are sorrowful and woeful and distraught and enamoured (of God).
زهر خواری را چو شکر می‌خورند ** خار غمها را چو اشتر می‌چرند
They eat the poison of abasement, like sugar; they feed, like camels, on the thistle of sorrows.
بهر عین غم نه از بهر فرج ** این تسافل پیش ایشان چون درج
(This they do) for the sake of the sorrow itself, not for the sake of relief (from sorrow): in their eyes this lowliness is as a ladder.
آنچنان شادند اندر قعر چاه ** که همی‌ترسند از تخت و کلاه4510
So glad are they at the bottom of the pit that they are afraid of the throne and the tiara.
هر کجا دلبر بود خود همنشین ** فوق گردونست نه زیر زمین
Every place where the Beloved himself is their companion is above the sky, not below the earth.
تفسیر این خبر کی مصطفی علیه السلام فرمود لا تفضلونی علی یونس بن متی
Commentary on the Tradition that Mustafá (Mohammed), on whom be peace, said, “Do not declare me to be more excellent than Yúnus ibn Mattá.”
گفت پیغامبر که معراج مرا ** نیست بر معراج یونس اجتبا
The Prophet said, “No preference is (to be given) to my ascension as being superior to the ascension of Yúnus (Jonah).
آن من بر چرخ و آن او نشیب ** زانک قرب حق برونست از حساب
Mine was up to heaven, and his was down below (in the belly of the Fish), because nighness unto God is beyond calculation.”
قرب نه بالا نه پستی رفتنست ** قرب حق از حبس هستی رستنست
To be nigh (unto God) is not to go up or down: to be nigh unto God is to escape from the prison of existence.
نیست را چه جای بالا است و زیر ** نیست را نه زود و نه دورست و دیر4515
What room hath non-existence for “up” and “down”? Non-existence hath no “soon” or “far” or “late.”
کارگاه و گنج حق در نیستیست ** غره‌ی هستی چه دانی نیست چیست
The laboratory and treasure of God is in non-existence. Thou art deluded by existence: how shouldst thou know what non-existence is?
حاصل این اشکست ایشان ای کیا ** می‌نماند هیچ با اشکست ما
The sum of the matter (is that) this defeat of theirs, O sire, does not resemble our defeat at all.
آنچنان شادند در ذل و تلف ** همچو ما در وقت اقبال و شرف
They rejoice in being abased and destroyed, just as we (rejoice) in the hour of success and honour.
برگ بی‌برگی همه اقطاع اوست ** فقر و خواریش افتخارست و علوست
The provision of unprovidedness is all (that has been assigned to the Prophet as) his fief: poverty and lowliness are his pride and glory.
آن یکی گفت ار چنانست آن ندید ** چون بخندید او که ما را بسته دید4520
One (of the captives) said, “If that adversary (of ours) is such (as you describe), how did he laugh when he saw us bound (in chains)?
چونک او مبدل شدست و شادیش ** نیست زین زندان و زین آزادیش
Since (as you assert) he has been transmuted, and (since) his joy is not caused by this (worldly) prison and this freedom of his (from worldly embarrassments),
پس به قهر دشمنان چون شاد شد ** چون ازین فتح و ظفر پر باد شد
How, then, did he rejoice at the subjection of (his) enemies? How was he puffed up by this victory and conquest?
شاد شد جانش که بر شیران نر ** یافت آسان نصرت و دست و ظفر
His soul rejoiced because he easily gained the (Divine) help and the upper hand and the victory over fierce lions (like us).
پس بدانستیم کو آزاد نیست ** جز به دنیا دلخوش و دلشاد نیست
Hence we knew that he is not free (from the bondage of the flesh), and that only on account of this world is he happy and glad at heart.
ورنه چون خندد که اهل آن جهان ** بر بد و نیک‌اند مشفق مهربان4525
Else, how should he laugh (at us)? for the otherworldly are compassionate and kind to the evil and the good (alike).”
این بمنگیدند در زیر زبان ** آن اسیران با هم اندر بحث آن
Thus did those captives mutter to each other under their breath in discussing that (question),
تا موکل نشنود بر ما جهد ** خود سخن در گوش آن سلطان برد
(Saying, “Beware) lest the custodian hear (us) and spring upon us and personally carry our words to the ear of that (spiritual) Sultan.”
آگاه شدن پیغامبر علیه السلام از طعن ایشان بر شماتت او
How the Prophet, on whom be peace, became aware of their chiding him for his exultation.
گرچه نشنید آن موکل آن سخن ** رفت در گوشی که آن بد من لدن
Though the custodian did not hear those words, they entered into the ear that was (hearing) from the presence (of God).
بوی پیراهان یوسف را ندید ** آنک حافظ بود و یعقوبش کشید
The scent of Joseph's spirit was not perceived by its keeper, but Jacob inhaled it.
آن شیاطین بر عنان آسمان ** نشنوند آن سر لوح غیب‌دان4530
The devils on the high front of Heaven do not hear the secret of the mystery-knowing Tablet;
آن محمد خفته و تکیه زده ** آمده سر گرد او گردان شده
(But when) Mohammed went to sleep and reclined (on his bed), the secret came (to him) and circled round him.
او خورد حلوا که روزیشست باز ** آن نه کانگشتان او باشد دراز
He whose allotted portion is open (for him to take) eats the sweetmeat, not he whose fingers are long.
نجم ثاقب گشته حارس دیوران ** که بهل دزدی ز احمد سر ستان
The gleaming star became a watchman and drove the devils away, saying, “Abandon theft and receive the secret from Ahmad (Mohammed).”
ای دویده سوی دکان از پگاه ** هین به مسجد رو بجو رزق اله
O thou whose eyes from early (in the day) are (turned) towards (thy) shop, hark, go to the mosque and seek the portion allotted by God.
پس رسول آن گفتشان را فهم کرد ** گفت آن خنده نبودم از نبرد4535
The Prophet, then, apprehended their words and said, “That laughter of mine was not from hostility.
مرده‌اند ایشان و پوسیده‌ی فنا ** مرده کشتن نیست مردی پیش ما
They (the captives) are dead and rotted by decay: in my judgement it is not the part of a (true) man to kill the dead.
خود کیند ایشان که مه گردد شکاف ** چونک من پا بفشرم اندر مصاف
Who are they indeed? for the moon is split when I plant my foot on the battlefield.
آنگهی کزاد بودیت و مکین ** مر شما را بسته می‌دیدم چنین
At the time when ye were free and powerful, I was seeing you bound (in chains), like this.
ای بنازیده به ملک و خاندان ** نزد عاقل اشتری بر ناودان
O thou that pridest thyself on thy possessions and household, in the view of the intelligent thou art (as) the camel on the water-spout.
نقش تن را تا فتاد از بام طشت ** پیش چشمم کل آت آت گشت4540
(Ever) since the bowl, (which is) the bodily form, fell from the roof, there has rolled before my (inward) eye (the reality denoted by the words) ‘Everything that is (destined) to come shall come.’
بنگرم در غوره می بینم عیان ** بنگرم در نیست شی بینم عیان
I look on the unripe grape, and I see the wine clearly; I look on nonentity, and I see the entity clearly.
بنگرم سر عالمی بینم نهان ** آدم و حوا نرسته از جهان
I look on the inmost consciousness, and I see a universe hidden, (with) Adam and Eve not (yet) arisen from the world.
مر شما را وقت ذرات الست ** دیده‌ام پا بسته و منکوس و پست
You I have seen, fettered and overthrown and abject, at the time (when mankind were assembled in the shape) of ants (on the Day) of Alast.
از حدوث آسمان بی عمد ** آنچ دانسته بدم افزون نشد
That which I had (already) known was not increased by the coming into existence of the pillarless heaven.
من شما را سرنگون می‌دیده‌ام ** پیش از آن کز آب و گل بالیده‌ام4545
I have ever seen you (fallen) headlong, ere I grew from the water and the clay.