که سفیر انبیا خواهی بدن ** تو حیات جان وحیی نی بدن 1565
For thou wilt be the messenger sent to the prophets: thou art the life of the inspired spirit, not (the life) of the body.
بر سرافیلت فضیلت بود از آن ** کو حیات تن بود تو آن جان
Thou (ever) hadst superiority over Seraphiel because he is the body's life, (while) thou art the spirit's.
بانگ صورش نشات تن‌ها بود ** نفخ تو نشو دل یکتا بود
The blast of his trumpet is (producing) the growth of bodies; thy breath is (producing) the growth of the single heart.
جان جان تن حیات دل بود ** پس ز دادش داد تو فاضل بود
The life of the heart is the soul of the soul of the body: therefore thy gift is superior to his.
باز میکائیل رزق تن دهد ** سعی تو رزق دل روشن دهد
Again, Michael gives the sustenance (proper) for the body, (but) thy labour gives the sustenance (proper) for the illumined heart.
او بداد کیل پر کردست ذیل ** داد رزق تو نمی‌گنجد به کیل 1570
He has filled his skirt with gifts (of sustenance dispensed) by measure, (but) thy gifts of sustenance are immeasurable.
هم ز عزرائیل با قهر و عطب ** تو بهی چون سبق رحمت بر غضب
Moreover, thou art better than Azrael the tyrannous and enraged, even as (Divine) Mercy is prior to Wrath.
حامل عرش این چهارند و تو شاه ** بهترین هر چهاری ز انتباه
These four (Angels) are the bearers of the (Divine) Throne, and thou (art their) king: thou art the best of all of the four from being (spiritually) awake.
روز محشر هشت بینی حاملانش ** هم تو باشی افضل هشت آن زمانش
On the Day of the (Last) Congregation thou wilt see that its bearers are eight: at that time also thou wilt be the most excellent of its eight (bearers).”
هم‌چنین برمی‌شمرد و می‌گریست ** بوی می‌برد او کزین مقصود چیست
Thus was she (the Earth) enumerating (his qualities) and weeping: she guessed what was the object of this (mission).
معدن شرم و حیا بد جبرئیل ** بست آن سوگندها بر وی سبیل 1575
Gabriel was a mine of reverence and respect: those adjurations barred the way against him.
بس که لابه کردش و سوگند داد ** بازگشت و گفت یا رب العباد
Inasmuch as she entreated and adjured him, he returned and said, “O Lord of Thy servants,
که نبودم من به کارت سرسری ** لیک زانچ رفت تو داناتری
(I protest) that I have not been remiss in Thy affair, but Thou knowest what happened better (than I).
گفت نامی که ز هولش ای بصیر ** هفت گردون باز ماند از مسیر
She (the Earth) pronounced the Name from awe of which, O All-seeing One, the Seven Heavens would cease from their course.
شرمم آمد گشتم از نامت خجل ** ورنه آسانست نقل مشت گل
(A feeling of) shame came over me, I was abashed by Thy Name; else, ’tis easy to convey a handful of earth,
که تو زوری داده‌ای املاک را ** که بدرانند این افلاک را 1580
For Thou hast bestowed such a strength upon the Angels that they can tear these celestial spheres to shreds.”
فرستادن میکائیل را علیه‌السلام به قبض حفنه‌ای خاک از زمین جهت ترکیب ترتیب جسم مبارک ابوالبشر خلیفة الحق مسجود الملک و معلمهم آدم علیه‌السلام
The sending of Michael, on whom be peace, to take a handful of clay from the Earth for putting together the frame of the blessed body of the Father of Mankind, the Vicegerent of God, Adam, on whom be peace, the Adored of the Angels and their Teacher.
گفت میکائیل را تو رو به زیر ** مشت خاکی در ربا از وی چو شیر
He (God) said to Michael, “Do thou go down and seize, like a lion, a handful of clay from her.”
چونک میکائیل شد تا خاکدان ** دست کرد او تا که برباید از آن
When Michael reached the Earth, he put forth his hand to seize (the clay) from her.
خاک لرزید و درآمد در گریز ** گشت او لابه‌کنان و اشک‌ریز
The Earth trembled and began to flee (recoil): she became suppliant and shed tears.
سینه سوزان لابه کرد و اجتهاد ** با سرشک پر ز خون سوگند داد
Her breast burning (with grief), she made supplication and earnest entreaty: with bloody tears she adjured (him),
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.
جملگان بر بامها بودند شب ** که پدید آمد ز بالا آن کرب 1610
All (the people) were on the roofs at night, when that woe came into view from on high.
جملگان از بامها زیر آمدند ** سر برهنه جانب صحرا شدند
All came down from the roofs and went bare-headed towards the open country.
مادران بچگان برون انداختند ** تا همه ناله و نفیر افراختند
Mothers cast out their children, that all might raise wailing and distressful cries.
از نماز شام تا وقت سحر ** خاک می‌کردند بر سر آن نفر
From (the time of) the evening prayer till the hour of dawn, those folk were throwing dust on their heads.
جملگی آوازها بگرفته شد ** رحم آمد بر سر آن قوم لد
(Then) all voices were hushed: the (Divine) mercy came upon that perverse people.