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4334-4358

  • احمقم گیر احمقم من نیک‌بخت  ** بخت بهتر از لجاج و روی سخت 
  • (The treasure-seeker said), “Suppose I am a fool, I am a lucky fool: luck is better than perversity and a hard (impudent) face.

  • این سخن بر وفق ظنت می‌جهد  ** ورنه بختم داد عقلم هم دهد  4335
  • These words (of yours) express (only) your (false) opinion; for my luck at the same time endows me with all that belongs to (perfect) intelligence.”

  • بازگشتن آن شخص شادمان و مراد یافته و خدای را شکر گویان و سجده کنان و حیران در غرایب اشارات حق و ظهور تاویلات آن در وجهی کی هیچ عقلی و فهمی بدانجا نرسد 
  • How that person returned (to Baghdád) rejoicing and successful and giving thanks to God and prostrating himself (in prayer) and amazed at the wondrous indications vouchsafed (to him) by God and the coming to light of the interpretations thereof in a way that no mind and understanding can conceive.

  • باز گشت از مصر تا بغداد او  ** ساجد و راکع ثناگر شکرگو 
  • He returned from Cairo to Baghdád, prostrating himself and bowing (in prayer) and giving praise and thanks (to God).

  • جمله ره حیران و مست او زین عجب  ** ز انعکاس روزی و راه طلب 
  • All the way he was bewildered and intoxicated by this marvel, (namely), by the complete change (which had taken place) as regards his daily bread (the treasure) and the method of seeking (it),

  • کر کجا اومیدوارم کرده بود  ** وز کجا افشاند بر من سیم و سود 
  • Saying (to himself), “Whence did He make me hopeful and whence did He shower money and profit upon me!

  • این چه حکمت بود که قبله‌ی مراد  ** کردم از خانه برون گمراه و شاد 
  • What wisdom was this, that the Object of (all) desire caused me to go forth from my home gladly on a fool's errand,

  • تا شتابان در ضلالت می‌شدم  ** هر دم از مطلب جداتر می‌بدم  4340
  • So that I was hastening to lose the way and at every moment was being farther removed from that which I sought—

  • باز آن عین ضلالت را به جود  ** حق وسیلت کرد اندر رشد و سود 
  • And then God in His munificence made that very aberration the means of (my) reaching the right road and gaining wealth!”

  • گمرهی را منهج ایمان کند  ** کژروی را محصد احسان کند 
  • He maketh losing the way an avenue to (true) faith; He maketh going wrong a field for the harvest of righteousness,

  • تا نباشد هیچ محسن بی‌وجا  ** تا نباشد هیچ خاین بی‌رجا 
  • To the end that no righteous man may be without fear, and that no traitor (sinner) may be without hope.

  • اندرون زهر تریاق آن حفی  ** کرد تا گویند ذواللطف الخفی 
  • The Gracious One hath put an antidote in the poison in order that they may say He is the Lord of hidden grace.

  • نیست مخفی در نماز آن مکرمت  ** در گنه خلعت نهد آن مغفرت  4345
  • That (Divine) bounty is not mysterious in (the case of) piety; (but) the (Divine) Forgiveness bestows a robe of honour (even) in (the case of) sin.

  • منکران را قصد اذلال ثقات  ** ذل شده عز و ظهور معجزات 
  • The unbelievers sought to abase those (the prophets) who were worthy of trust: (that) abasement became exaltation and (the cause of) miracles being displayed.

  • قصدشان ز انکار ذل دین بده  ** عین ذل عز رسولان آمده 
  • In their unbelief they attempted to abase the (true) religion: that very abasement was turned to glory for the prophets.

  • گر نه انکار آمدی از هر بدی  ** معجزه و برهان چرا نازل شدی 
  • How should a judge require (a litigant to give) evidence until his disbelieving opponent has demanded proof of his veracity?

  • خصم منکر تا نشد مصداق‌خواه  ** کی کند قاضی تقاضای گواه 
  • How should a judge require (a litigant to give) evidence until his disbelieving, opponent has demanded proof of his veracity?

  • معجزه هم‌چون گواه آمد زکی  ** بهر صدق مدعی در بی‌شکی  4350
  • The miracle (performed by a prophet) is like an honest witness to the indubitable veracity of the claimant.

  • طعن چون می‌آمد از هر ناشناخت  ** معجزه می‌داد حق و می‌نواخت 
  • Since they (the prophets) were being attacked by every ignoramus, God bestowed on them the gift of miracles and showed them favour.

  • مکر آن فرعون سیصد تو بده  ** جمله ذل او و قمع او شده 
  • The plots of Pharaoh were three-hundredfold: all (of them) became (the means to) his abasement and subjugation.

  • ساحران آورده حاضر نیک و بد  ** تا که جرح معجزه‌ی موسی کند 
  • He brought magicians, good and bad, into his presence in order that he might invalidate the miracles of Moses,

  • تا عصا را باطل و رسوا کند  ** اعتبارش را ز دلها بر کند 
  • That he might nullify the rod (of Moses) and put it to shame and remove from (men's) hearts the respect (which they had) for it.

  • عین آن مکر آیت موسی شود  ** اعتبار آن عصا بالا رود  4355
  • Those very plots only serve to manifest the veracity of Moses: the prestige of his rod goes up.

  • لشکر آرد او پگه تا حول نیل  ** تا زند بر موسی و قومش سبیل 
  • He (Pharaoh) leads his army betimes to the neighbourhood of the Nile in order to waylay Moses and his people;

  • آمنی امت موسی شود  ** او به تحت‌الارض و هامون در رود 
  • (But) it only serves to ensure the safety of the followers of Moses, (while) he (Pharaoh) goes under the earth and the plain (of sand).

  • گر به مصر اندر بدی او نامدی  ** وهم از سبطی کجا زایل شدی 
  • If he (Moses) had stayed in Egypt, he (Pharaoh) would not have marched (against him): how, (then), would the Israelites have been relieved of dread?