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6
4350-4374

  • 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 

  • Safety appeared to them from the very midst of terror; consequently they are always in a state of increase (of safety). 4365
  • امنشان از عین خوف آمد پدید  ** لاجرم باشند هر دم در مزید 

  • You have seen that safety is concealed in a (state of) fear (danger): O excellent man, observe also that fear (danger) is (lurking) in a (state of) hope.
  • امن دیدی گشته در خوفی خفی  ** خوف بین هم در امیدی ای حفی 

  • A certain Amír cunningly shadows Jesus: Jesus hides himself in the house.
  • آن امیر از مکر بر عیسی تند  ** عیسی اندر خانه رو پنهان کند 

  • He (the Amír) enters in order that he may (seize him and) wear the crown (of sovereignty): because of his likeness to Jesus he himself becomes the crown of the gibbet.
  • اندر آید تا شود او تاجدار  ** خود ز شبه عیسی آید تاج‌دار 

  • (He cries out), “Oh, do not hang me: I am not Jesus, I am the Amír, I am well-disposed to the Jews.”
  • هی می‌آویزید من عیسی نیم  ** من امیرم بر جهودان خوش‌پیم 

  • “Hang him on the gibbet,” (cry the Jews), “with all speed, for he is Jesus: (he is) seeking to escape from our hands by personating another.” 4370
  • زوترش بردار آویزید کو  ** عیسی است از دست ما تخلیط‌جو 

  • How often does an army march (hoping) to enjoy the fruits (of victory): its equipment becomes spoil (for the enemy), and it is overthrown.
  • چند لشکر می‌رود تا بر خورد  ** برگ او فی گردد و بر سر خورد 

  • How often does a merchant go (from home) in hope of gain: he thinks it will be a feast ('íd), but he is consumed like aloeswood ('úd).
  • چند بازرگان رود بر بوی سود ** عید پندارد بسوزد همچو عود

  • How often in the world does it happen contrariwise to this: (for example) one fancies (something to be bitter as) poison when it is (really sweet as) honey.
  • چند در عالم بود برعکس این  ** زهر پندارد بود آن انگبین 

  • Often, (when) soldiers have made up their minds to die, the splendours (of triumph) and victory appear.
  • بس سپه بنهاده دل بر مرگ خویش  ** روشنیها و ظفر آید به پیش