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6
2156-2180

  • 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 

  • Since that deft-handed One made the rod (of Moses) a serpent, that instance is enough if you have any intelligence.
  • چون عصا را مار کرد آن چست‌دست  ** گر ترا عقلیست آن نکته بس است 

  • You possess (the faculty of) consideration, but it does not go deep (into the subject): it is a frozen spring and has stopped (flowing). 2180
  • تو نظر داری ولیک امعانش نیست  ** چشمه‌ی افسرده است و کرده ایست