Explaining that the motive of the Prophet, on whom be peace, in seeking to conquer Mecca and other (places) than Mecca was not love of worldly dominion, inasmuch as he has said “This world is a carcase,” but that on the contrary it was by the command (of God).
شاعر: رومی
وزن: فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی)
صنف: مثنوی
Likewise the Prophet's struggle to conquer Mecca—how can he be suspected of (being inspired by) love of this world?
He who on the day of trial shut his eyes and heart to the treasury of the Seven Heavens,
(When) the horizons of all the Seven Heavens were full of houris and genies (who had come) to gaze upon him,
Having arrayed themselves for his sake—how indeed should he care for anything except the Beloved?
“In Us (in Our unity) is no room for a prophet sent as an apostle, nor yet for the Angels or the Spirit. Do ye, therefore, understand!”
He (also) said, “We are má zágh (that is, Our eye did not rove), we are not (looking for carrion) like crows (zágh); We are intoxicated with (enraptured by) the Dyer, we are not intoxicated with the garden (of flowers with their many dyes).”
Inasmuch as to the eye of the Prophet the treasuries of the celestial spheres and intelligences seemed (worthless) as a straw,
What, then, would Mecca and Syria and ‘Iráq be (worth to him), that he should show fight and longing (to gain possession of them)?
That thought and opinion (of his motive) is the hypocrite's, who judges (the Prophet) from the analogy of his own wicked soul.
When you make yellow glass a veil (between your eyes and the sun), you see all the sunlight yellow.
Break those blue and yellow glasses, in order that you may know (distinguish) the dust and the man (who is concealed by it).
The dust (of the body) has lifted up its head (risen) around the (spiritual) horseman: you have fancied the dust to be the man of God.
Iblís saw (only) the dust, and said, “How should this offspring of clay (Adam) be superior to me of the fiery brow?”
So long as thou art regarding the holy (prophets and saints) as men, know that that view is an inheritance from Iblís.
If thou art not the child of Iblís, O contumacious one, then how has the inheritance of that cur come to thee?
“I am not a cur, I am the Lion of God, a worshipper of God: the lion of God is he that has escaped from (phenomenal) form.
The lion of this world seeks a prey and provision; the lion of the Lord seeks freedom and death.
Inasmuch as in death he sees a hundred existences, like the moth he burns away (his own) existence.”
Desire for death became the badge of the sincere, for this word (declaration) was (made) a test for the Jews.
He (God) said in the Qur‘án, “O people of the Jews, death is treasure and gain to the sincere.
Even as there is desire for profit (in the hearts of the worldly), the desire to win death is better than that (in the eyes of the sincere).
O Jews, for the sake of (being held in) honour by men of worth, let this wish be uttered on your tongues.”
Not a single Jew had so much courage (as to respond), when Mohammed raised this banner (gave this challenge).
He said, “If they should utter this on their tongues, truly not one Jew would be left in the world.”
Then the Jews brought the property (tribute in kind) and land-tax, saying, “Do not put us to shame, O Lamp (of the world).”
“There is no end in sight to this discourse: give me thy hand, since thine eye hath seen the Friend.”
