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4485-4509

  • کار او از جادوی گر گشت زفت ** جادوی کردیم ما هم چون نرفت 4485
  • 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 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 ممنان 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.