بخش 124 - بازگشتن آن شخص شادمان و مراد یافته و خدای را شکر گویان و سجده کنان و حیران در غرایب اشارات حق و ظهور تاویلات آن در وجهی کی هیچ عقلی و فهمی بدانجا نرسد

He returned from Cairo to Baghdád, prostrating himself and bowing (in prayer) and giving praise and thanks (to God).

All the way he was bewildered and intoxicated by this marvel, (namely), by the complete change (which had taken place) as regards his daily bread (the treasure) and the method of seeking (it),

Saying (to himself), “Whence did He make me hopeful and whence did He shower money and profit upon me!

What wisdom was this, that the Object of (all) desire caused me to go forth from my home gladly on a fool's errand,

So that I was hastening to lose the way and at every moment was being farther removed from that which I sought—

And then God in His munificence made that very aberration the means of (my) reaching the right road and gaining wealth!”

He maketh losing the way an avenue to (true) faith; He maketh going wrong a field for the harvest of righteousness,

To the end that no righteous man may be without fear, and that no traitor (sinner) may be without hope.

The Gracious One hath put an antidote in the poison in order that they may say He is the Lord of hidden grace.

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.

The unbelievers sought to abase those (the prophets) who were worthy of trust: (that) abasement became exaltation and (the cause of) miracles being displayed.

In their unbelief they attempted to abase the (true) religion: that very abasement was turned to glory for the prophets.

Unless every wicked man had shown unbelief, wherefore should evidentiary miracles have appeared?

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

The miracle (performed by a prophet) is like an honest witness to the indubitable veracity of the claimant.

Since they (the prophets) were being attacked by every ignoramus, God bestowed on them the gift of miracles and showed them favour.

The plots of Pharaoh were three-hundredfold: all (of them) became (the means to) his abasement and subjugation.

He brought magicians, good and bad, into his presence in order that he might invalidate the miracles of Moses,

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.

He (Pharaoh) leads his army betimes to the neighbourhood of the Nile in order to waylay Moses and his people;

(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).

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?

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.

There is nothing mysterious in (God's) rewarding piety, (but) look at the reward bestowed on the magicians (of Pharaoh) after their sin!

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).

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!

The knowers of God are safe for ever because they have passed through a sea of blood.

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.

A certain Amír cunningly shadows Jesus: Jesus hides himself in the house.

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.

(He cries out), “Oh, do not hang me: I am not Jesus, I am the Amír, I am welldisposed to the Jews.”

“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.”

How often does an army march (hoping) to enjoy the fruits (of victory): its equipment becomes spoil (for the enemy), and it is overthrown.

In order that all the pilgrims might gather round him and might all turn in worship to his Ka‘ba,

And that he might take vengeance on the Arabs for the injury (inflicted by them), for “why,” said he, “should they set my Ka‘ba on fire?”

His efforts only turned to glory for the Ka‘ba: they caused the (holy) House to be glorified.

He (Abraha) and his Ka‘ba were eclipsed more (and more). Whence is this? From the favours of the (Divine) Decree.

Those poor Arabs were enriched by the equipment and baggage of (the host of) Abraha, (who was) like a wild beast.

He thought that he was bringing an army (against the Ka‘ba): (in fact) he was bringing gold for the defenders of the House.

He (the treasure-seeker) was (occupied), every step of the way, in contemplating this (wondrous) annulment of fixed purposes and ambitions.

(When) he came home, he discovered the treasure: by Divine grace his fortune was restored.