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6
4338-4362

  • 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?

  • آمد و در سبط افکند او گداز  ** که بدانک امن در خوفست راز 
  • He marched and caused the Israelites to be consumed (with terror); for (you must) know that safety is concealed in danger.

  • آن بود لطف خفی کو را صمد  ** نار بنماید خود آن نوری بود  4360
  • The hidden grace consists in this, that the Lord shows unto him (the recipient of grace) a (terrible) fire, but it is really a (gracious) light.

  • نیست مخفی مزد دادن در تقی  ** ساحران را اجر بین بعد از خطا 
  • There is nothing mysterious in (God's) rewarding piety, (but) look at the reward bestowed on the magicians (of Pharaoh) after their sin!

  • نیست مخفی وصل اندر پرورش  ** ساحران را وصل داد او در برش 
  • There is nothing mysterious in the favour shown (by God) while cherishing (His lovers), (but) He bestowed His favour on the magicians in the amputation (of their hands and feet).