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5
1585-1609

  • که به یزدان لطیف بی‌ندید  ** که بکردت حامل عرش مجید  1585
  • Saying, “(I beseech thee) by the gracious incomparable God who hath made thee the bearer of the majestic Throne.

  • کیل ارزاق جهان را مشرفی  ** تشنگان فضل را تو مغرفی 
  • Thou art the overseer for measuring (and dispensing) the world's means of sustenance: thou art the ladler to them that thirst for the (Divine) bounty”—

  • زانک میکائیل از کیل اشتقاق  ** دارد و کیال شد در ارتزاق 
  • Because (the name) Míká’íl (Michael) is derived from kayl (measure), and he has become the measurer (kayyál) in dispensation of the means of subsistence.

  • که امانم ده مرا آزاد کن  ** بین که خون‌آلود می‌گویم سخن 
  • “Give me quarter, set me free! See how I am uttering words stained with blood.”

  • معدن رحم اله آمد ملک  ** گفت چون ریزم بر آن ریش این نمک 
  • The Angel is a mine of God's mercy: he (Michael) said, “How should I sprinkle this salt on that wound?”—

  • هم‌چنانک معدن قهرست دیو  ** که برآورد از نبی آدم غریو  1590
  • Just as the Devil is a mine of (God's) wrath, for he has raised up a roar (of lamentation) from the sons of Adam.

  • سبق رحمت بر غضب هست ای فتا  ** لطف غالب بود در وصف خدا 
  • The precedence of Mercy over Wrath exists (as a fact), O youth: clemency was (eternally) predominant in the nature of God.

  • بندگان دارند لابد خوی او  ** مشکهاشان پر ز آب جوی او 
  • His (chosen) servants necessarily possess His disposition: their water-skins are filled from the water of His stream.

  • آن رسول حق قلاوز سلوک  ** گفت الناس علی دین الملوک 
  • The Messenger of God and the Guide on the (mystic) journey said that men follow the usage of their kings.

  • رفت میکائیل سوی رب دین  ** خالی از مقصود دست و آستین 
  • Michael went (back) to the Lord of the Judgement, with hand and sleeve empty of the object of his quest.

  • گفت ای دانای سر و شاه فرد  ** خاک از زاری و گریه بسته کرد  1595
  • He said, “O Knower of the secret, O peerless King, the Earth bound me (tied my hands) by lamenting and weeping.

  • آب دیده پیش تو با قدر بود  ** من نتانستم که آرم ناشنود 
  • Tears were (ever) precious with Thee: I could not feign not to have heard.

  • آه و زاری پیش تو بس قدر داشت  ** من نتانستم حقوق آن گذاشت 
  • Moaning and wailing (ever) had great value with Thee: I could not leave their rights unheeded.

  • پیش تو بس قدر دارد چشم تر  ** من چگونه گشتمی استیزه‌گر 
  • With Thee the moist eye is much prized: how should I have become quarrelsome in resisting (her)?”

  • دعوت زاریست روزی پنج بار  ** بنده را که در نماز آ و بزار 
  • There is a summons to the servant (of God) to lamentation five times a day— “come to (perform) the ritual prayer, and make lament.”

  • نعره‌ی مذن که حیا عل فلاح  ** وآن فلاح این زاری است و اقتراح  1600
  • The muezzin's cry is “hasten to welfare,” and that welfare is this lamentation and petitioning.

  • آن که خواهی کز غمش خسته کنی  ** راه زاری بر دلش بسته کنی 
  • He whom Thou wishest to make sorrow-stricken—Thou dost bar against his heart the way to lamentation,

  • تا فرو آید بلا بی‌دافعی  ** چون نباشد از تضرع شافعی 
  • In order that affliction may descend (upon him) without (there being) anything to repel it, when there is no intercessor (in the form) of humble entreaty;

  • وانک خواهی کز بلااش وا خری  ** جان او را در تضرع آوری 
  • And (on the other hand) Thou dost lead to humble entreaty the spirit of him whom Thou wishest to redeem from affliction.

  • گفته‌ای اندر نبی که آن امتان  ** که بریشان آمد آن قهر گران 
  • Thou hast said in the Qur’án that (as regards) those peoples on which that heavy vengeance fell,

  • چون تضرع می‌نکردند آن نفس  ** تا بلا زیشان بگشتی باز پس  1605
  • ’Twas because at that moment they would not make humble entreaty that the affliction might be averted from them;

  • لیک دلهاشان چون قاسی گشته بود  ** آن گنههاشان عبادت می‌نمود 
  • But since their hearts had been hardened, their sins appeared (to them) as obedient service (rendered to God).

  • تا نداند خویش را مجرم عنید  ** آب از چشمش کجا داند دوید 
  • Until the sinner deems himself rebellious, how can tears run from his eye?

  • قصه‌ی قوم یونس علیه‌السلام بیان و برهان آنست کی تضرع و زاری دافع بلای آسمانیست و حق تعالی فاعل مختارست پس تضرع و تعظیم پیش او مفید باشد و فلاسفه گویند فاعل به طبع است و بعلت نه مختار پر تضرع طبع را نگرداند 
  • The Story of the people of Yúnus (Jonah), on whom be peace, is a demonstration and manifest proof that humble entreaty and lamentation avert affliction sent from Heaven. And God most High acts by free choice: therefore humble entreaty and reverence avail with Him. The philosophers, however, say that He acts by (the necessity of His) nature and as a cause, not by free choice: therefore humble entreaty (is useless, for it) cannot alter nature.

  • قوم یونس را چو پیدا شد بلا  ** ابر پر آتش جدا شد از سما 
  • When the affliction became visible to the people of Yúnus, a cloud full of fire departed (descended) from heaven.

  • برق می‌انداخت می‌سوزید سنگ  ** ابر می‌غرید رخ می‌ریخت رنگ 
  • It was shooting (flashes of) lightning, the rocks were burning; the cloud was roaring, cheeks were shedding colour.