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6
2149-2173

  • چون بسازی با خسی این خسان  ** گردی اندر نور سنتها رسان 
  • When you put up with the vileness of these vile folk you will attain unto the light of the (Prophetic) sunnas (ways and practices);

  • که انبیا رنج خسان بس دیده‌اند  ** از چنین ماران بسی پیچیده‌اند  2150
  • For the prophets have often suffered affliction from the vile: often have they writhed in anguish on account of such snakes.

  • چون مراد و حکم یزدان غفور  ** بود در قدمت تجلی و ظهور 
  • Since in eternity it was the will and decree of God, the Forgiver, to reveal and manifest Himself,

  • بی ز ضدی ضد را نتوان نمود  ** وان شه بی‌مثل را ضدی نبود 
  • (This involves contrariety, for) nothing can be shown without a contrary; and there was no contrary to that incomparable King.

  • حکمت در انی جاعل فی الارض خلیفة 
  • The (Divine) purpose in (saying), “Lo, I will place a viceroy in the earth.”

  • پس خلیفه ساخت صاحب‌سینه‌ای  ** تا بود شاهیش را آیینه‌ای 
  • Therefore He made a viceroy, one having a heart, to the end that he might be a mirror for His sovereignty;

  • بس صفای بی‌حدودش داد او  ** وانگه از ظلمت ضدش بنهاد او 
  • So He endowed him with infinite purity (spiritual light), and then set up against him a contrary (in the form) of darkness.

  • دو علم بر ساخت اسپید و سیاه  ** آن یکی آدم دگر ابلیس راه  2155
  • He made two banners, white and black: one (was) Adam, the other (was) the Iblís (Devil) of the Way (to Him).

  • در میان آن دو لشکرگاه زفت  ** چالش و پیکار آنچ رفت رفت 
  • Between those two mighty camps (there was) combat and strife, and there came to pass what came to pass.

  • هم‌چنان دور دوم هابیل شد  ** ضد نور پاک او قابیل شد 
  • Likewise in the second period Hábíl (Abel) arose, and Qábíl (Cain) became the antagonist of his pure light.

  • هم‌چنان این دو علم از عدل و جور  ** تا به نمرود آمد اندر دور دور 
  • Even so (were) these two banners of justice and iniquity (continuing to be raised) till in the course of time the period of Nimrod arrived.

  • ضد ابراهیم گشت و خصم او  ** وآن دو لشکر کین‌گزار و جنگ‌جو 
  • He became the antagonist and adversary of Abraham, and those two armies waged war (against each other) and sought battle.

  • چون درازی جنگ آمد ناخوشش  ** فیصل آن هر دو آمد آتشش  2160
  • (At last) when He was displeased with the prolongation of the strife, His fire became the (means of) decision between the twain.

  • پس حکم کرد آتشی را و نکر  ** تا شود حل مشکل آن دو نفر 
  • So He caused a fire to be His arbiter and servant, in order that the difficulty (controversy) of those two persons might be solved.

  • دور دور و قرن قرن این دو فریق  ** تا به فرعون و به موسی شفیق 
  • These two (contrary) parties (carried on the struggle) from period to period and from generation to generation, down to (the time of) Pharaoh and God-fearing Moses,

  • سالها اندر میانشان حرب بود  ** چون ز حد رفت و ملولی می‌فزود 
  • Between whom there was war for (many) years. When it passed (all) bounds and was causing excessive weariness,

  • آب دریا را حکم سازید حق  ** تا که ماند کی برد زین دو سبق 
  • God made the water of the sea His arbiter, that it might be left (to the sea to decide) which of these two should prevail.

  • هم‌چنان تا دور و طور مصطفی  ** با ابوجهل آن سپهدار جفا  2165
  • So (it went on) till the period and time of Mustafá (Mohammed), (who contended) with Abú Jahl, the general of the army of iniquity.

  • هم نکر سازید از بهر ثمود  ** صیحه‌ای که جانشان را در ربود 
  • Moreover He (God) appointed a servant for (the destruction of) Thamúd, (namely), the (awful) Cry that took away their lives.

  • هم نکر سازید بهر قوم عاد  ** زود خیزی تیزرو یعنی که باد 
  • Moreover He appointed a servant for (the destruction of) the people of ‘Ád, one that rises quickly and moves rapidly, that is (to say), the Wind.

  • هم نکر سازید بر قارون ز کین  ** در حلیمی این زمین پوشید کین 
  • Moreover He appointed a discerning servant for (the destruction of) Qárún (Korah): He endued the graciousness of the Earth with enmity,

  • تا حلیمی زمین شد جمله قهر  ** برد قارون را و گنجش را به قعر 
  • So that the graciousness of the Earth turned entirely to wrath, and she bore Qárún and his treasure down to the abyss.

  • لقمه‌ای را که ستون این تنست  ** دفع تیغ جوع نان چون جوشنست  2170
  • In the case of the food that is a pillar (support) for this body, bread is like a breastplate to repel the sword of hunger;

  • چونک حق قهری نهد در نان تو  ** چون خناق آن نان بگیرد در گلو 
  • (Yet) when God puts a (motive of) wrath into your bread, that bread will stick in your gullet (and choke you) like a quinsy.

  • این لباسی که ز سرما شد مجیر  ** حق دهد او را مزاج زمهریر 
  • This garment that protects you from the cold—God gives it the temperature of intense frost,

  • تا شود بر تنت این جبه‌ی شگرف  ** سرد هم‌چون یخ گزنده هم‌چو برف 
  • So that this greatcoat on your body becomes cold as ice and biting as snow.