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.
جرعه‌ای بر خاک تیره ریختند ** زان چهار و فتنه‌ای انگیختند
From (each of) those four (rivers) a draught has been poured on the dark Earth and a temptation has been offered,
تا بجویند اصل آن را این خسان ** خود برین قانع شدند این ناکسان
In order that these vile wretches may seek the source thereof; (but) these worthless folk are content with this (draught).
شیر داد و پرورش اطفال را ** چشمه کرده سینه‌ی هر زال را
He (God) hath given milk and nourishment for babes: He hath made the breast of every wife a fountain (of milk).
خمر دفع غصه و اندیشه را ** چشمه کرده از عنب در اجترا 1635
(He hath given) wine to drive away grief and care: He hath made of the grape a fountain to inspire courage.
انگبین داروی تن رنجور را ** چشمه کرده باطن زنبور را
(He hath given) honey as a remedy for the sick body: He hath made the inward part of the bee a fountain (of honey).
آب دادی عام اصل و فرع را ** از برای طهر و بهر کرع را
He gave water universally to high and low for cleanliness and for drinking.
تا ازینها پی بری سوی اصول ** تو برین قانع شدی ای بوالفضول
(The object is) that you may follow the track from these (derivatives) towards the origins; but you are content with this (offshoot), O trifler.
بشنو اکنون ماجرای خاک را ** که چه می‌گوید فسون محراک را
Now hear the story of the Earth and what she is saying to enchant the disturber (of her peace).
پیش اسرافیل‌گشته او عبوس ** می‌کند صد گونه شکل و چاپلوس 1640
With frowning (unsmiling) looks in the presence of Seraphiel, she is practising a hundred sorts of coquetry and blandishment,
که بحق ذات پاک ذوالجلال ** که مدار این قهر را بر من حلال
Saying, “By the truth of the holy essence of the Almighty, (I beseech thee), do not regard this violence to me as lawful!
من ازین تقلیب بویی می‌برم ** بدگمانی می‌دود اندر سرم
I have a presentiment of this change: suspicious thoughts are running in my head.
تو فرشته‌ی رحمتی رحمت نما ** زانک مرغی را نیازارد هما
Thou art the Angel of mercy: show mercy, for the humá will not harm any (common) bird.
ای شفا و رحمت اصحاب درد ** تو همان کن کان دو نیکوکار کرد
O (thou who art) healing and mercy to the sorrowful, do thou the same as those two benefactors did.”
زود اسرافیل باز آمد به شاه ** گفت عذر و ماجرا نزد اله 1645
At once Seraphiel returned to the King: in God's presence he excused himself and told what had passed,
کز برون فرمان بدادی که بگیر ** عکس آن الهام دادی در ضمیر
Saying, “Outwardly (formally) Thou gavest (me) the command to take (the clay), (but) Thou didst inspire my conscience to do the opposite of that.
امر کردی در گرفتن سوی گوش ** نهی کردی از قساوت سوی هوش
The command to take Thou didst address to my ear, the prohibition against hardheartedness Thou didst address to my understanding.
سبق رحمت گشت غالب بر غضب ** ای بدیع افعال و نیکوکار رب
Mercy, being prior, prevailed over wrath, O Lord whose actions are incomparable and whose dealings are gracious.”
فرستادن عزرائیل ملک العزم و الحزم را علیه‌السلام ببر گرفتن حفنه‌ای خاک تا شود جسم آدم چالاک عیله‌السلام و الصلوة
The sending of Azrael, the Angel of firm resolution and strong mind, on whom be peace, to seize a handful of clay in order that the body of Adam, on whom be peace, might be quickened.