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),