So He endowed him with infinite purity (spiritual light), and then set up against him a contrary (in the form) of darkness.
بس صفای بیحدودش داد او ** وانگه از ظلمت ضدش بنهاد او
He made two banners, white and black: one (was) Adam, the other (was) the Iblís (Devil) of the Way (to Him).2155
دو علم بر ساخت اسپید و سیاه ** آن یکی آدم دگر ابلیس راه
Between those two mighty camps (there was) combat and strife, and there came to pass what came to pass.
در میان آن دو لشکرگاه زفت ** چالش و پیکار آنچ رفت رفت
Likewise in the second period Hábíl (Abel) arose, and Qábíl (Cain) became the antagonist of his pure light.
همچنان دور دوم هابیل شد ** ضد نور پاک او قابیل شد
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.
همچنان این دو علم از عدل و جور ** تا به نمرود آمد اندر دور دور
He became the antagonist and adversary of Abraham, and those two armies waged war (against each other) and sought battle.
ضد ابراهیم گشت و خصم او ** وآن دو لشکر کینگزار و جنگجو
(At last) when He was displeased with the prolongation of the strife, His fire became the (means of) decision between the twain.2160
چون درازی جنگ آمد ناخوشش ** فیصل آن هر دو آمد آتشش
So He caused a fire to be His arbiter and servant, in order that the difficulty (controversy) of those two persons might be solved.
پس حکم کرد آتشی را و نکر ** تا شود حل مشکل آن دو نفر
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,
دور دور و قرن قرن این دو فریق ** تا به فرعون و به موسی شفیق
Between whom there was war for (many) years. When it passed (all) bounds and was causing excessive weariness,
سالها اندر میانشان حرب بود ** چون ز حد رفت و ملولی میفزود
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.
آب دریا را حکم سازید حق ** تا که ماند کی برد زین دو سبق
So (it went on) till the period and time of Mustafá (Mohammed), (who contended) with Abú Jahl, the general of the army of iniquity.2165
همچنان تا دور و طور مصطفی ** با ابوجهل آن سپهدار جفا
Moreover He (God) appointed a servant for (the destruction of) Thamúd, (namely), the (awful) Cry that took away their lives.
هم نکر سازید از بهر ثمود ** صیحهای که جانشان را در ربود
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 بهر قوم عاد ** زود خیزی تیزرو یعنی که باد
Moreover He appointed a discerning servant for (the destruction of) Qárún (Korah): He endued the graciousness of the Earth with enmity,
هم نکر سازید بر قارون ز کین ** در حلیمی این زمین پوشید کین
So that the graciousness of the Earth turned entirely to wrath, and she bore Qárún and his treasure down to the abyss.
تا حلیمی زمین شد جمله قهر ** برد قارون را و گنجش را به قعر
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;2170
لقمهای را که ستون این تنست ** دفع تیغ جوع نان چون جوشنست
(Yet) when God puts a (motive of) wrath into your bread, that bread will stick in your gullet (and choke you) like a quinsy.
چونک حق قهری نهد در نان تو ** چون خناق آن نان بگیرد در گلو
This garment that protects you from the cold—God gives it the temperature of intense frost,
این لباسی که ز سرما شد مجیر ** حق دهد او را مزاج زمهریر
So that this greatcoat on your body becomes cold as ice and biting as snow.
تا شود بر تنت این جبهی شگرف ** سرد همچون یخ گزنده همچو برف
(This He does) in order that you may flee from the fox-fur and silk and take refuge from them with the intense cold.
تا گریزی از وشق هم از حریر ** زو پناه آری به سوی زمهریر
You are not the (statutory) two qullas (ewers), you are (only) one ewer: you have forgotten the (Divine) chastisement inflicted by an overshadowing cloud.2175
تو دو قله نیستی یک قلهای ** غافل از قصهی عذاب ظلهای
In town and village, to (every) house and wall came the command of God, “Give no shade!
امر حق آمد به شهرستان و ده ** خانه و دیوار را سایه مده
Do not ward off the rain and the (heat of the) sun!” so that the people went in haste to that Apostle (Shu‘ayb),
مانع باران مباش و آفتاب ** تا بدان مرسل شدند امت شتاب
Crying, “We are dead for the most part: mercy, O Prince!” Read the rest of it in the book of commentary (on the Qur’án).
که بمردیم اغلب ای مهتر امان ** باقیش از دفتر تفسیر خوان