Consider, after all, when he retreated in haste, what (great things) he did against Qurayza and Nadír.4505
بنگر آخر چونک واگردید تفت ** بر قریظه و بر نضیر از وی چه رفت
The fortresses, also, round those two settlements submitted (to him), and (many) advantages (in the shape) of spoils (came into his hands).
قلعه‌ها هم گرد آن دو بقعه‌ها ** شد مسلم وز غنایم نفعها
And if that be not so, consider that this class (of persons) are sorrowful and woeful and distraught and enamoured (of God).
ور نباشد آن تو بنگر کین فریق ** پر غم و رنجند و مفتون و عشیق
They eat the poison of abasement, like sugar; they feed, like camels, on the thistle of sorrows.
زهر خواری را چو شکر می‌خورند ** خار غمها را چو اشتر می‌چرند
(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.
بهر عین غم نه از بهر فرج ** این تسافل پیش ایشان چون درج
So glad are they at the bottom of the pit that they are afraid of the throne and the tiara.4510
آنچنان شادند اندر قعر چاه ** که همی‌ترسند از تخت و کلاه
Every place where the Beloved himself is their companion is above the sky, not below the earth.
هر کجا دلبر بود خود همنشین ** فوق گردونست نه زیر زمین
Commentary on the Tradition that Mustafá (Mohammed), on whom be peace, said, “Do not declare me to be more excellent than Yúnus ibn Mattá.”
تفسیر این خبر کی مصطفی علیه السلام فرمود لا تفضلونی علی یونس بن متی
The Prophet said, “No preference is (to be given) to my ascension as being superior to the ascension of Yúnus (Jonah).
گفت پیغامبر که معراج مرا ** نیست بر معراج یونس اجتبا
Mine was up to heaven, and his was down below (in the belly of the Fish), because nighness unto God is beyond calculation.”
آن من بر چرخ و آن او نشیب ** زانک قرب حق برونست از حساب
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.
قرب نه بالا نه پستی رفتنست ** قرب حق از حبس هستی رستنست
What room hath non-existence for “up” and “down”? Non-existence hath no “soon” or “far” or “late.”4515
نیست را چه جای بالا است و زیر ** نیست را نه زود و نه دورست و دیر
The laboratory and treasure of God is in non-existence. Thou art deluded by existence: how shouldst thou know what non-existence is?
کارگاه و گنج حق در نیستیست ** غره‌ی هستی چه دانی نیست چیست
The sum of the matter (is that) this defeat of theirs, O sire, does not resemble our defeat at all.
حاصل این اشکست ایشان ای کیا ** می‌نماند هیچ با اشکست ما
They rejoice in being abased and destroyed, just as we (rejoice) in the hour of success and honour.
آنچنان شادند در ذل و تلف ** همچو ما در وقت اقبال و شرف
The provision of unprovidedness is all (that has been assigned to the Prophet as) his fief: poverty and lowliness are his pride and glory.
برگ بی‌برگی همه اقطاع اوست ** فقر و خواریش افتخارست و علوست
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)?4520
آن یکی گفت ار چنانست آن ندید ** چون بخندید او که ما را بسته دید
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),
چونک او مبدل شدست و شادیش ** نیست زین زندان و زین آزادیش
How, then, did he rejoice at the subjection of (his) enemies? How was he puffed up by this victory and conquest?
پس به قهر دشمنان چون شاد شد ** چون ازین فتح و ظفر پر باد شد
His soul rejoiced because he easily gained the (Divine) help and the upper hand and the victory over fierce lions (like us).
شاد شد جانش که بر شیران نر ** یافت آسان نصرت و دست و ظفر
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.
پس بدانستیم کو آزاد نیست ** جز به دنیا دلخوش و دلشاد نیست
Else, how should he laugh (at us)? for the otherworldly are compassionate and kind to the evil and the good (alike).”4525
ورنه چون خندد که اهل آن جهان ** بر بد و نیک‌اند مشفق مهربان
Thus did those captives mutter to each other under their breath in discussing that (question),
این بمنگیدند در زیر زبان ** آن اسیران با هم اندر بحث آن
(Saying, “Beware) lest the custodian hear (us) and spring upon us and personally carry our words to the ear of that (spiritual) Sultan.”
تا موکل نشنود بر ما جهد ** خود سخن در گوش آن سلطان برد
How the Prophet, on whom be peace, became aware of their chiding him for his exultation.
آگاه شدن پیغامبر علیه السلام از طعن ایشان بر شماتت او
Though the custodian did not hear those words, they entered into the ear that was (hearing) from the presence (of God).
گرچه نشنید آن موکل آن سخن ** رفت در گوشی که آن بد من لدن
The scent of Joseph's spirit was not perceived by its keeper, but Jacob inhaled it.
بوی پیراهان یوسف را ندید ** آنک حافظ بود و یعقوبش کشید
The devils on the high front of Heaven do not hear the secret of the mystery-knowing Tablet;4530
آن شیاطین بر عنان آسمان ** نشنوند آن سر لوح غیب‌دان
(But when) Mohammed went to sleep and reclined (on his bed), the secret came (to him) and circled round him.
آن محمد خفته و تکیه زده ** آمده سر گرد او گردان شده
He whose allotted portion is open (for him to take) eats the sweetmeat, not he whose fingers are long.
او خورد حلوا که روزیشست باز ** آن نه کانگشتان او باشد دراز
The gleaming star became a watchman and drove the devils away, saying, “Abandon theft and receive the secret from Ahmad (Mohammed).”
نجم ثاقب گشته حارس دیوران ** که بهل دزدی ز احمد سر ستان
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.
ای دویده سوی دکان از پگاه ** هین به مسجد رو بجو رزق اله
The Prophet, then, apprehended their words and said, “That laughter of mine was not from hostility.4535
پس رسول آن گفتشان را فهم کرد ** گفت آن خنده نبودم از نبرد
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.
مرده‌اند ایشان و پوسیده‌ی فنا ** مرده کشتن نیست مردی پیش ما
Who are they indeed? for the moon is split when I plant my foot on the battlefield.
خود کیند ایشان که مه گردد شکاف ** چونک من پا بفشرم اندر مصاف
At the time when ye were free and powerful, I was seeing you bound (in chains), like this.
آنگهی کزاد بودیت و مکین ** مر شما را بسته می‌دیدم چنین
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.
ای بنازیده به ملک و خاندان ** نزد عاقل اشتری بر ناودان
(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.’4540
نقش تن را تا فتاد از بام طشت ** پیش چشمم کل آت آت گشت
I look on the unripe grape, and I see the wine clearly; I look on nonentity, and I see the entity clearly.
بنگرم در غوره می بینم عیان ** بنگرم در نیست شی بینم عیان
I look on the inmost consciousness, and I see a universe hidden, (with) Adam and Eve not (yet) arisen from the world.
بنگرم سر عالمی بینم نهان ** آدم و حوا نرسته از جهان
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.
مر شما را وقت ذرات الست ** دیده‌ام پا بسته و منکوس و پست
That which I had (already) known was not increased by the coming into existence of the pillarless heaven.
از حدوث آسمان بی عمد ** آنچ دانسته بدم افزون نشد
I have ever seen you (fallen) headlong, ere I grew from the water and the clay.4545
من شما را سرنگون می‌دیده‌ام ** پیش از آن کز آب و گل بالیده‌ام
I did not see (anything) new, that I should rejoice thereat: I used to see this (same thing) during your former prosperity.
نو ندیدم تا کنم شادی بدان ** این همی‌دیدم در آن اقبالتان
Bound in (the chains of) invisible Wrath—and then what (a fearful) Wrath!— ye were eating sugar wherein poison was contained.
بسته‌ی قهر خفی وانگه چه قهر ** قند می‌خوردید و در وی درج زهر
If thy enemy delight in eating such a poisonous sugar, what envy of him would come to thee?
این چنین قندی پر از زهر ار عدو ** خوش بنوشد چت حسد آید برو
Ye were eating that poison with glee, (while) Death had secretly laid hold of both your ears.
با نشاط آن زهر می‌کردید نوش ** مرگتان خفیه گرفته هر دو گوش
I did not make war for the sake of gaining victory and conquering the world,4550
من نمی‌کردم غزا از بهر آن ** تا ظفر یابم فرو گیرم جهان
For this world is a carcase and carrion and vile: how should I be covetous of such carrion as this?
کین جهان جیفه‌ست و مردار و رخیص ** بر چنین مردار چون باشم حریص
I am not a dog that I should tear off the top-knot of the dead; I am (like) Jesus: I come to make him (the dead) living.
سگ نیم تا پرچم مرده کنم ** عیسی‌ام آیم که تا زنده‌ش کنم
I was cleaving the battle-ranks for the purpose that I might deliver you from destruction.
زان همی‌کردم صفوف جنگ چاک ** تا رهانم مر شما را از هلاک