Inasmuch as He broke the wings of that first intention (of thine), how was not the existence of the Wing-breaker perfectly established (in thy mind)?4460
چون شکست او بال آن رای نخست ** چون نشد هستی بال‌اشکن درست
Since His ordainment snapped the cord of thy contrivance, how was not God's ordainment perfectly established (clearly proven) to thee?
چون قضایش حبل تدبیرت سکست ** چون نشد بر تو قضای آن درست
(Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non-annulment of his (man's) resolution and His carrying it into effect (is) in order that hope may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.
فسخ عزایم و نقضها جهت با خبر کردن آدمی را از آنک مالک و قاهر اوست و گاه گاه عزم او را فسخ ناکردن و نافذ داشتن تا طمع او را بر عزم کردن دارد تا باز عزمش را بشکند تا تنبیه بر تنبیه بود
In the course of events your resolutions and purposes now and then come right (are fulfilled),
عزمها و قصدها در ماجرا ** گاه گاهی راست می‌آید ترا
In order that, through hope of that (fulfilment), your heart may form an intention, and that He may once more destroy your intention.
تا به طمع آن دلت نیت کند ** بار دیگر نیتت را بشکند
For if He were to keep you wholly unsuccessful, your heart would despair: how would it sow (the seed of) expectation?
And unless it sowed (the seed of) expectation, how from its barrenness would its subjection (to the Divine will) become apparent to it?4465
ور بکاریدی امل از عوریش ** کی شدی پیدا برو مقهوریش
By their failures (to achieve success) the lovers are made aware of their Lord.
عاشقان از بی‌مرادیهای خویش ** باخبر گشتند از مولای خویش
Unsuccess is the guide to Paradise: hearken, O man of goodly nature, to (the tradition), “Paradise is encompassed (with pains).”
بی‌مرادی شد قلاوز بهشت ** حفت الجنه شنو ای خوش سرشت
(Granted) that all that you desire is broken-legged (unsuccessful), then there is One whose pleasure is fulfilled.
که مراداتت همه اشکسته‌پاست ** پس کسی باشد که کام او رواست
Therefore the sincere (believers) have become broken (abased) before Him; but where indeed is (their abasement in comparison with) the abasement of those who love (Him)?
پس شدند اشکسته‌اش آن صادقان ** لیک کو خود آن شکست عاشقان
The intelligent are abased before Him from necessity; the lovers are abased with hundredfold free-will.4470
عاقلان اشکسته‌اش از اضطرار ** عاشقان اشکسته با صد اختیار
The intelligent are bond-slaves to Him; the lovers are like sugar and candy to Him.
عاقلانش بندگان بندی‌اند ** عاشقانش شکری و قندی‌اند
“Come against your will” is the toggle for the intelligent; “come willingly” is the spring-time of them that have lost their hearts.
ائتیا کرها مهار عاقلان ** ائتیا طوعا بهار بی‌دلان
How the Prophet, on whom be peace, looked at the captives and smiled and said, “I marvel at folk who are dragged to Paradise in chains and shackles.”
نظرکردن پیغامبر علیه السلام به اسیران و تبسم کردن و گفتن کی عجبت من قوم یجرون الی الجنة بالسلاسل و الاغلال
The Prophet saw a troop of captives being taken along, and they were in loud lamentation.
دید پیغامبر یکی جوقی اسیر ** که همی‌بردند و ایشان در نفیر
That wary Lion saw them in chains: (he saw them) looking askance at him,
دیدشان در بند آن آگاه شیر ** می نظر کردند در وی زیر زیر
So that each (of them) was gnashing his teeth and chewing his lips in anger against the veracious Prophet;4475
تا همی خایید هر یک از غضب ** بر رسول صدق دندانها و لب
(But) notwithstanding that anger, they dare not utter a word, because they are in the ten-maund chain of violence.
زهره نه با آن غضب که دم زنند ** زانک در زنجیر قهر ده‌منند
Their custodian is marching them along to the city: he is taking them by force from the land of the infidels.
می‌کشاندشان موکل سوی شهر ** می‌برد از کافرستانشان به قهر
(They say to each other), “He (the Prophet) will not accept any ransom or any gold: no intercession is coming from any prince.
نه فدایی می‌ستاند نه زری ** نه شفاعت می‌رسد از سروری
He is called a mercy to the world, and he is cutting the throats and gullets of a (whole) world (of people).”
رحمت عالم همی‌گویند و او ** عالمی را می‌برد حلق و گلو
With a thousand (feelings of) disbelief they marched along, railing under their breath at the actions of the (spiritual) king,4480
با هزار انکار می‌رفتند راه ** زیر لب طعنه‌زنان بر کار شاه
(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.
چاره‌ها کردیم و اینجا چاره نیست ** خود دل این مرد کم از خاره نیست
We, thousands of men brave as lions, (fighting) with two or three feeble and half-dead naked fellows,
ما هزاران مرد شیر الپ ارسلان ** با دو سه عریان سست نیم‌جان
Are left helpless like this: is it on account of (our) wrong-doing or (unlucky) stars, or is it sorcery?
این چنین درمانده‌ایم از کژرویست ** یا ز اخترهاست یا خود جادویست
His fortune tore up our fortune; our throne was overturned by his throne.
بخت ما را بر درید آن بخت او ** تخت ما شد سرنگون از تخت او
If his cause became mighty (was made to prevail) by sorcery, we too practised sorcery: how did not it succeed?4485
کار او از جادوی گر گشت زفت ** جادوی کردیم ما هم چون نرفت
[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.”]
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
We besought the idols and God, saying, ‘Destroy us if we are untrue.
از بتان و از خدا در خواستیم ** که بکن ما را اگر ناراستیم
Whichever is right and true, between us and him, give the victory to that one and desire him to be victorious.’
آنک حق و راستست از ما و او ** نصرتش ده نصرت او را بجو
Ofttimes we made this invocation and (bowed down in) prayer before Lát and ‘Uzzá and Manát,
این دعا بسیار کردیم و صلات ** پیش لات و پیش عزی و منات
Saying, ‘If he is in the right, make him manifest; if he is not in the right, make him subject to us.’
که اگر حقست او پیداش کن ** ور نباشد حق زبون ماش کن
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.4490
چونک وا دیدیم او منصور بود ** ما همه ظلمت بدیم او نور بود
This is our answer (from God)—‘(Concerning) that which ye desired (to know), it has become evident that ye are the untrue.’”
این جواب ماست کانچ خواستید ** گشت پیدا که شما ناراستید
Then, again, they were blindfolding (hiding) this thought from their reflective faculty and banishing it from their memory,
باز این اندیشه را از فکر خویش ** کور می‌کردند و دفع از ذکر خویش
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.
کین تفکرمان هم از ادبار رست ** که صواب او شود در دل درست
What, indeed, does it matter if he has prevailed (against us) several times? Time (Fortune) brings every one to predominance (now and then).
خود چه شد گر غالب آمد چند بار ** هر کسی را غالب آرد روزگار
We also were made successful by the Days (Fortune), and at times became victorious over him.”4495
ما هم از ایام بخت‌آور شدیم ** بارها بر وی مظفر آمدیم
(But) again they were saying (to themselves), “Although he was defeated, it was not disgraceful and vile like our defeat,”
باز گفتندی که گرچه او شکست ** چون شکست ما نبود آن زشت و پست
Because in (the hour of) defeat (his) good fortune gave him underhand a hundred secret joys;
زانک بخت نیک او را در شکست ** داد صد شادی پنهان زیردست
For he did not at all resemble one defeated, as he felt no sorrow or distress thereat,
کو باشکسته نمی‌مانست هیچ ** که نه غم بودش در آن نه پیچ پیچ
Since to be vanquished is the mark of the true believers; yet in the true believer's defeat there is goodness.
چون نشان مومنان مغلوبیست ** لیک در اشکست ممن خوبیست
If you crush some musk or ambergris, you will fill a (whole) world with (a scent like) the exhalation of sweet herbs;4500
گر تو مشک و عنبری را بشکنی ** عالمی از فوح ریحان پر کنی
And if you suddenly crush the dung of an ass, the houses will be filled to the top with stench.
ور شکستی ناگهان سرگین خر ** خانه‌ها پر گند گردد تا به سر
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.
وقت واگشت حدیبیه بذل ** دولت انا فتحنا زد دهل
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.
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
From the (Divine) empire came to him the message, “Go, be not saddened by the withholding of this victory,
آمدش پیغام از دولت که رو ** تو ز منع این ظفر غمگین مشو
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.”