زهره نه با آن غضب که دم زنند ** زانک در زنجیر قهر ده‌منند
(But) notwithstanding that anger, they dare not utter a word, because they are in the ten-maund chain of violence.
می‌کشاندشان موکل سوی شهر ** می‌برد از کافرستانشان به قهر
Their custodian is marching them along to the city: he is taking them by force from the land of the infidels.
نه فدایی می‌ستاند نه زری ** نه شفاعت می‌رسد از سروری
(They say to each other), “He (the Prophet) will not accept any ransom or any gold: no intercession is coming from any prince.
رحمت عالم همی‌گویند و او ** عالمی را می‌برد حلق و گلو
He is called a mercy to the world, and he is cutting the throats and gullets of a (whole) world (of people).”
با هزار انکار می‌رفتند راه ** زیر لب طعنه‌زنان بر کار شاه4480
With a thousand (feelings of) disbelief they marched along, railing under their breath at the actions of the (spiritual) king,
چاره‌ها کردیم و اینجا چاره نیست ** خود دل این مرد کم از خاره نیست
(Saying), “We remedied (our former troubles), but in this case there is no remedy: truly this man's heart is not inferior (in hardness) to a rock.
ما هزاران مرد شیر الپ ارسلان ** با دو سه عریان سست نیم‌جان
We, thousands of men brave as lions, (fighting) with two or three feeble and half-dead naked fellows,
این چنین درمانده‌ایم از کژرویست ** یا ز اخترهاست یا خود جادویست
Are left helpless like this: is it on account of (our) wrong-doing or (unlucky) stars, or is it sorcery?
بخت ما را بر درید آن بخت او ** تخت ما شد سرنگون از تخت او
His fortune tore up our fortune; our throne was overturned by his throne.
کار او از جادوی گر گشت زفت ** جادوی کردیم ما هم چون نرفت4485
If his cause became mighty (was made to prevail) by sorcery, we too practised sorcery: how did not it succeed?
تفسیر این آیت کی ان تستفتحوا فقد جائکم الفتح ایه‌ای طاعنان می‌گفتید کی از ما و محمد علیه السلام آنک حق است فتح و نصرتش ده و این بدان می‌گفتید تا گمان آید کی شما طالب حق‌اید بی غرض اکنون محمد را نصرت دادیم تا صاحب حق را ببینید
[Commentary on the verse (of the Qur’án), “If ye ask for a decision, the decision has indeed come to you. O railers, ye were saying, ‘Give the decision and victory to us or to Mohammed, whichever is in the right’; and ye were saying this in order that it might be supposed that ye were seeking the right disinterestedly. Now We have given the victory to Mohammed, to the end that ye may see the champion of the right.”]
از بتان و از خدا در خواستیم ** که بکن ما را اگر ناراستیم
We besought the idols and God, saying, ‘Destroy us if we are untrue.
آنک حق و راستست از ما و او ** نصرتش ده نصرت او را بجو
Whichever is right and true, between us and him, give the victory to that one and desire him to be victorious.’
این دعا بسیار کردیم و صلات ** پیش لات و پیش عزی و منات
Ofttimes we made this invocation and (bowed down in) prayer before Lát and ‘Uzzá and Manát,
که اگر حقست او پیداش کن ** ور نباشد حق زبون ماش کن
Saying, ‘If he is in the right, make him manifest; if he is not in the right, make him subject to us.’
چونک وا دیدیم او منصور بود ** ما همه ظلمت بدیم او نور بود4490
When we recognised (what had come to pass), he was the one to whom victory was given: we all were darkness, he was the light.
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 آمدیم4495
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 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).”