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6
4836-4860

  • I bestowed on Job a father's love in order that he might entertain the worms hospitably and do them no harm.
  • داده من ایوب را مهر پدر  ** بهر مهمانی کرمان بی‌ضرر 

  • I bestowed on the worms love for him like that of children for their father. Look, here is (a token of My) Power, here is (a token of My) Hand!
  • داده کرمان را برو مهر ولد  ** بر پدر من اینت قدرت اینت ید 

  • I have taught mothers to care (for their children): how (infinite) must be the kindness that I have kindled!
  • مادران را داب من آموختم  ** چون بود لطفی که من افروختم 

  • (Unto him) I showed a hundred favours and (knit) a hundred ties (of obligation), that he might experience My kindness directly,
  • صد عنایت کردم و صد رابطه  ** تا ببیند لطف من بی‌واسطه 

  • And not be distracted by any secondary cause, to the end that every call for help should be made by him to Me, 4840
  • تا نباشد از سبب در کش‌مکش  ** تا بود هر استعانت از منش 

  • Or at least that he should have no excuse (for turning elsewhere) and no occasion to complain of any evil companion.
  • ورنه تا خود هیچ عذری نبودش  ** شکوتی نبود ز هر یار بدش 

  • He enjoyed this tender care (cemented) by a hundred ties, for I fostered him (Myself) without an intermediary.
  • این حضانه دید با صد رابطه  ** که بپروردم ورا بی‌واسطه 

  • His thanks, O honoured servant, were this, that he became Nimrod and the burner of Khalíl (Abraham)”—
  • شکر او آن بود ای بنده‌ی جلیل  ** که شد او نمرود و سوزنده‌ی خلیل 

  • Just as this prince, in return for the favours of the King, showed arrogance and sought to aggrandise himself,
  • هم‌چنان کین شاه‌زاده شکر شاه  ** کرد استکبار و استکثار جاه 

  • Saying, “Why should I become the follower of another when I possess empire and new (splendid) fortune?” 4845
  • که چرا من تابع غیری شوم  ** چونک صاحب ملک و اقبال نوم 

  • (Hence) the King's favours, of which the tale has been told above, were veiled from his heart (in oblivion) by his outrageous insolence—
  • لطف‌های شه که ذکر آن گذشت  ** از تجبر بر دلش پوشیده گشت 

  • “Even so did Nimrod ignorantly and blindly trample underfoot those favours (of Mine).
  • هم‌چنان نمرود آن الطاف را  ** زیر پا بنهاد از جهل و عمی 

  • Now he has become an infidel and is waylaying (the faithful): he is acting with arrogance and pretending to Divinity.
  • این زمان کافر شد و ره می‌زند  ** کبر و دعوی خدایی می‌کند 

  • By means of three vultures he has gone (flown) towards august Heaven in order to battle with Me,
  • رفته سوی آسمان با جلال  ** با سه کرکس تا کند با من قتال 

  • And has killed a hundred thousand innocent children (in the hope) that he may find Abraham; 4850
  • صد هزاران طفل بی‌تلویم را  ** کشته تا یابد وی ابراهیم را 

  • For the astrologers declared that, according to the forecast for the year, there would be born an adversary to combat him,
  • که منجم گفته کاندر حکم سال  ** زاد خواهد دشمنی بهر قتال 

  • (And said), ‘Hark, take precautions to repel that enemy’; (so) in his craziness he would fain kill every child that was born.
  • هین بکن در دفع آن خصم احتیاط  ** هر که می‌زایید می‌کشت از خباط 

  • (But), to confound him, the inspired child was saved; the blood of (all) the others remained (as a burden of guilt) upon his neck.
  • کوری او رست طفل وحی کش  ** ماند خون‌های دگر در گردنش 

  • Oh, ’tis wonderful! Did he obtain that empire from his father so that (in consequence) he was befooled by the darkness of noble lineage?
  • از پدر یابید آن ملک ای عجب  ** تا غرورش داد ظلمات نسب 

  • (Nay); if father and mother were an obstacle (cause of delusion) to others, he derived the jewels in his pocket from Me.” 4855
  • دیگران را گر ام و اب شد حجاب  ** او ز ما یابید گوهرها به جیب 

  • Assuredly thy wicked carnal soul is a rapacious wolf: why art thou laying the blame on every comrade (neighbour)?
  • گرگ درنده‌ست نفس بد یقین  ** چه بهانه می‌نهی بر هر قرین 

  • In its misguidedness the foul disbelieving unconscionable carnal soul is (like) a cap for (concealing the diseased condition of) a hundred baldpates.
  • در ضلالت هست صد کل را کله  ** نفس زشت کفرناک پر سفه 

  • For this reason, O poor slave (of God), I am always saying, “Do not remove the collar from the neck of the cur.”
  • زین سبب می‌گویم این بنده‌ی فقیر  ** سلسله از گردن سگ برمگیر 

  • (Even) if this cur has become a teacher, it is a cur still: be thou one whose carnal soul is abased, for it is evil-natured.
  • گر معلم گشت این سگ هم سگست  ** باش ذلت نفسه کو بدرگست 

  • Thou wilt perform thy bounden duty if thou go round about (one like) Suhayl (Canopus, and absorb his light) as Tá’if hide (absorbs the rays), 4860
  • فرض می‌آری به جا گر طایفی  ** بر سهیلی چون ادیم طایفی