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6
4340-4364

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

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

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

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

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

  • 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. 4345
  • نیست مخفی در نماز آن مکرمت  ** در گنه خلعت نهد آن مغفرت 

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

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

  • How should a judge require (a litigant to give) evidence until his disbelieving opponent has demanded proof of his veracity?
  • 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 

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

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

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

  • He brought magicians, good and bad, into his presence in order that he might invalidate the miracles of Moses,
  • ساحران آورده حاضر نیک و بد  ** تا که جرح معجزه‌ی موسی 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.
  • تا عصا را باطل و رسوا کند  ** اعتبارش را ز دلها بر کند 

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

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

  • (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).
  • آمنی امت موسی شود  ** او به تحت‌الارض و هامون در رود 

  • 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?
  • گر به مصر اندر بدی او نامدی  ** وهم از سبطی کجا زایل شدی 

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

  • 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. 4360
  • آن بود لطف خفی کو را صمد  ** نار بنماید خود آن نوری بود 

  • 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 مزد دادن در تقی  ** ساحران را اجر بین بعد از خطا 

  • 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).
  • نیست مخفی وصل اندر پرورش  ** ساحران را وصل داد او در برش 

  • There is nothing mysterious in journeying with feet that move, but look at the journey of the magicians when their feet had been cut off!
  • نیست مخفی سیر با پای روا  ** ساحران را سیر بین در قطع پا 

  • The knowers of God are safe for ever because they have passed through a sea of blood.
  • عارفان زانند دایم آمنون  ** که گذر کردند از دریای خون