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4486-4535

  • 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 بود 4490
  • 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 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.”
  • 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 دید 4520
  • 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 مهربان 4525
  • 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),
  • تا موکل نشنود بر ما جهد ** خود سخن در گوش آن سلطان برد
  • (Saying, “Beware) lest the custodian hear (us) and spring upon us and personally carry our words to the ear of that (spiritual) Sultan.”
  • آگاه شدن پیغامبر علیه السلام از طعن ایشان بر شماتت او
  • How the Prophet, on whom be peace, became aware of their chiding him for his exultation.
  • گرچه نشنید آن موکل آن سخن ** رفت در گوشی که آن بد من لدن
  • Though the custodian did not hear those words, they entered into the ear that was (hearing) from the presence (of God).
  • بوی پیراهان یوسف را ندید ** آنک حافظ بود و یعقوبش کشید
  • The scent of Joseph's spirit was not perceived by its keeper, but Jacob inhaled it.
  • آن شیاطین بر عنان آسمان ** نشنوند آن سر لوح غیب‌دان 4530
  • The devils on the high front of Heaven do not hear the secret of the mystery-knowing Tablet;
  • آن محمد خفته و تکیه زده ** آمده سر گرد او گردان شده
  • (But when) Mohammed went to sleep and reclined (on his bed), the secret came (to him) and circled round him.
  • او خورد حلوا که روزیشست باز ** آن نه کانگشتان او باشد دراز
  • He whose allotted portion is open (for him to take) eats the sweetmeat, not he whose fingers are long.
  • نجم ثاقب گشته حارس دیوران ** که بهل دزدی ز احمد سر ستان
  • The gleaming star became a watchman and drove the devils away, saying, “Abandon theft and receive the secret from Ahmad (Mohammed).”
  • ای دویده سوی دکان از پگاه ** هین به مسجد رو بجو رزق اله
  • 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.
  • پس رسول آن گفتشان را فهم کرد ** گفت آن خنده نبودم از نبرد 4535
  • The Prophet, then, apprehended their words and said, “That laughter of mine was not from hostility.