این جواب ماست کانچ خواستید ** گشت پیدا که شما ناراستید

This is our answer (from God)—‘(Concerning) that which ye desired (to know), it has become evident that ye are the untrue.’”

باز این اندیشه را از فکر خویش ** کور می‌کردند و دفع از ذکر خویش

Then, again, they were blindfolding (hiding) this thought from their reflective faculty and banishing it from their memory,

کین تفکرمان هم از ادبار رست ** که صواب او شود در دل درست

Saying, “This thought too has arisen from our ill-luck, (namely, the thought) that his being in the right should be perfectly established (proven beyond doubt) in our minds.

خود چه شد گر غالب آمد چند بار ** هر کسی را غالب آرد روزگار

What, indeed, does it matter if he has prevailed (against us) several times? Time (Fortune) brings every one to predominance (now and then).

ما هم از ایام بخت‌آور شدیم ** بارها بر وی مظفر آمدیم 4495

We also were made successful by the Days (Fortune), and at times became victorious over him.”

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 کنی 4500

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,

کاندرین خواری نقدت فتحهاست ** نک فلان قلعه فلان بقعه تراست

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 رفت 4505

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 کلاه 4510

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 دیر 4515

What room hath non-existence for “up” and “down”? Non-existence hath no “soon” or “far” or “late.”