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.
بعد نومیدی و آه ناشکفت ** اندک‌اندک ابر وا گشتن گرفت 1615
After despair and unrestrained lamentation, little by little the cloud began to turn back.
قصه‌ی یونس درازست و عریض ** وقت خاکست و حدیث مستفیض
The story of Yúnus is long and broad: it is time (to speak) of the Earth and (resume) the far-spread tale.
چون تضرع را بر حق قدرهاست ** وآن بها که آنجاست زاری را کجاست
Since humble entreaty has (such) value with God—and where (else) has lamentation the price (reward) that it has there?—
هین امید اکنون میان را چست بند ** خیز ای گرینده و دایم بخند
Oh, (take) hope! Now (to-day) gird thy loins tight! Arise, O weeper, and laugh continually,
که برابر می‌نهد شاه مجید ** اشک را در فضل با خون شهید
For the glorious King is ranking tears as equal in merit to the blood of the martyr.
فرستادن اسرافیل را علیه‌السلام به خاک کی حفنه‌ای بر گیر از خاک بهر ترکیب جسم آدم علیه‌السلام
The sending of Isráfíl (Seraphiel), on whom be peace, to the Earth with orders to take a handful of clay for moulding the body of Adam, on whom be peace.
گفت اسرافیل را یزدان ما ** که برو زان خاک پر کن کف بیا 1620
Our God said to Seraphiel, “Go, fill thy hand with that clay and come (back).”
آمد اسرافیل هم سوی زمین ** باز آغازید خاکستان حنین
Seraphiel, likewise, came to the Earth: again the Earth began to moan,
کای فرشته‌ی صور و ای بحر حیات ** که ز دمهای تو جان یابد موات
Saying, “O Angel of the trumpet (of Resurrection) and O Sea of life, by whose breaths the dead are revived,
در دمی از صور یک بانگ عظیم ** پر شود محشر خلایق از رمیم
Thou blowest one terrible blast from the trumpet, and the place of Judgement becomes full of people (raised) from rotten bones.
در دمی در صور گویی الصلا ** برجهید ای کشتگان کربلا
Thou blowest on the trumpet and criest, ‘Hark, spring up, O ye slain of Karbalá!
ای هلاکت دیدگان از تیغ مرگ ** برزنید از خاک سر چون شاخ و برگ 1625
O ye who have perished by the sword of Death, put forth your heads from the earth (grave), like bough and leaf!’
رحمت تو وآن دم گیرای تو ** پر شود این عالم از احیای تو
From thy bringing the dead to life this world is filled with thy mercy and with that potent breath of thine.
تو فرشته‌ی رحمتی رحمت نما ** حامل عرشی و قبله‌ی دادها
Thou art the Angel of mercy: show mercy! Thou art the bearer of the Throne and the qibla of (Divine) gifts.”
عرش معدن گاه داد و معدلت ** چار جو در زیر او پر مغفرت
The Throne is the mine (source) of justice and equity: beneath it are four rivers filled with forgiveness:
جوی شیر و جوی شهد جاودان ** جوی خمر و دجله‌ی آب روان
A river of milk and a river of honey everlasting; a river of wine and a river of running water.
پس ز عرش اندر بهشتستان رود ** در جهان هم چیزکی ظاهر شود 1630
Then from the Throne they flow into Paradise; some little thing (offshoot) appears in this world too,
گرچه آلوده‌ست اینجا آن چهار ** از چه از زهر فنا و ناگوار
Although here those four (rivers) are defiled—by what? By the poison of mortality and indigestion.