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6
2158-2207

  • 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 

  • Hence the (Divine) Artist who depicts thoughts is saying, “Consider deeply, O (My) servant.”
  • زین همی گوید نگارنده‌ی فکر  ** که بکن ای بنده امعان نظر 

  • He does not mean (to say), “Beat cold iron,” but (what He means is) “O (thou who art hard as) steel, devote thyself to David.”
  • آن نمی‌خواهد که آهن کوب سرد  ** لیک ای پولاد بر داود گرد 

  • If your body is dead, resort to Isráfíl; if your heart is frozen, repair to the sun of the Spirit.
  • تن بمردت سوی اسرافیل ران  ** دل فسردت رو به خورشید روان 

  • Inasmuch as you have wrapped yourself in the garment of phantasy, lo, you will (soon) reach (the position of) the evil-minded sophist (sceptic).
  • در خیال از بس که گشتی مکتسی  ** نک بسوفسطایی بدظن رسی 

  • Verily he was dispossessed of the kernel (which is) Reason: he was dispossessed of (true) perception and deprived of (immediate) experience. 2185
  • او خود از لب خرد معزول بود  ** شد ز حس محروم و معزول از وجود 

  • Hark, O mouther, ’tis the hour for mumbling: if thou speak (clearly) to the people, ’tis a shameful exposure.
  • هین سخن‌خا نوبت لب‌خایی است  ** گر بگویی خلق را رسوایی است 

  • What is (the meaning of) im‘án? (It means) causing the spring to flow: when the spirit (ján) has escaped from the body, they call it rawán.
  • چیست امعان چشمه را کردن روان  ** چون ز تن جان رست گویندش روان 

  • The philosopher whose spirit was delivered from the bondage of the body and began to wander (rawán) in the garden (of Reality)
  • آن حکیمی را که جان از بند تن  ** باز رست و شد روان اندر چمن 

  • Bestowed two (different) titles on these two (spirits) in order to distinguish (the one from the other). Oh, may his spirit be blest!
  • دو لقب را او برین هر دو نهاد  ** بهر فرق ای آفرین بر جانش باد 

  • (Now hear a story) showing that if he who walks according to the (Divine) command wishes a rose to become a thorn, it will become that. 2190
  • در بیان آنک بر فرمان رود  ** گر گلی را خار خواهد آن شود 

  • The evidentiary miracle of Húd, on whom be peace, in the deliverance of the true believers of the community at the moment when the Wind descended.
  • معجزه‌ی هود علیه‌ السلام در تخلص مومنان امت به وقت نزول باد 

  • All the true believers, (seeking refuge) from the violence of the pernicious Wind, seated themselves in the circle (drawn by Húd).
  • مومنان از دست باد ضایره  ** جمله بنشستند اندر دایره 

  • The Wind was (like) the Flood, and His (God's) grace was the ship (Ark): He hath many such arks and floods.
  • یاد طوفان بود و کشتی لطف هو  ** بس چنین کشتی و طوفان دارد او 

  • God makes a king to be (as) an ark (for his subjects), to the end that he, (impelled) by selfishness, may assault the ranks (of his enemies).
  • پادشاهی را خدا کشتی کند  ** تا به حرص خویش بر صفها زند 

  • The king's aim is not that the people should become safe; his aim is that his kingdom should become (like) a fetter (on his foot).
  • قصد شه آن نه که خلق آمن شوند  ** قصدش آنک ملک گردد پای‌بند 

  • The ass that turns the mill is running along: its aim is (to obtain) release, so that it may gain refuge from blows at that moment. 2195
  • آن خراسی می‌دود قصدش خلاص  ** تا بیابد او ز زخم آن دم مناص 

  • Its aim is not to draw some water or thereby (by turning the mill) to make sesame into oil.
  • قصد او آن نه که آبی بر کشد  ** یاکه کنجد را بدان روغن کند 

  • The ox hurries for fear of (receiving) hard blows, not for the purpose of taking the cart and baggage (to their destination);
  • گاو بشتابد ز بیم زخم سخت  ** نه برای بردن گردون و رخت 

  • But God put such fear of pain in him, to the end that good results might be achieved in consequence (of his fear).
  • لیک دادش حق چنین خوف وجع  ** تا مصالح حاصل آید در تبع 

  • Similarly, every shopkeeper works for himself, not for the improvement of the world.
  • هم‌چنان هر کاسبی اندر دکان  ** بهر خود کوشد نه اصلاح جهان 

  • Every one seeks a plaster for his pain, and in consequence of this a whole world is set in order. 2200
  • هر یکی بر درد جوید مرهمی  ** در تبع قایم شده زین عالمی 

  • God made of fear the pillar (support) of this world: because of fear every one has devoted himself to work.
  • حق ستون این جهان از ترس ساخت  ** هر یکی از ترس جان در کار باخت 

  • Praise be to God that on this wise He has made a fear to be the architect and (means for the) improvement of the world.
  • حمد ایزد را که ترسی را چنین  ** کرد او معمار و اصلاح زمین 

  • All these (people) are afraid of (losing) good and (suffering) evil: none that is afraid is himself frightened by himself.
  • این همه ترسنده‌اند از نیک و بد  ** هیچ ترسنده نترسد خود ز خود 

  • In reality, then, (the creator of their fear and) the ruler over (them) all is that One who is near, though He is not perceived by the senses.
  • پس حقیقت بر همه حاکم کسیست  ** که قریبست او اگر محسوس نیست 

  • He is perceived in a certain hiding-place (the heart), but not perceived by the sense of this house (the body). 2205
  • هست او محسوس اندر مکمنی  ** لیک محسوس حس این خانه نی 

  • The sense to which God is manifested is not the sense of this world; it is another.
  • آن حسی که حق بر آن حس مظهرست  ** نیست حس این جهان آن دیگرست 

  • If the animal sense perceived those (Divine) forms (ideas) an ox or an ass would be the Báyazíd of the time.
  • حس حیوان گر بدیدی آن صور  ** بایزید وقت بودی گاو و خر