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.
گفت یزدان زو عزرائیل را ** که ببین آن خاک پر تخییل را
Straightway God said to Azrael, “Behold the Earth full of vain imagination!
آن ضعیف زال ظالم را بیاب ** مشت خاکی هین بیاور با شتاب 1650
Find that feeble unjust old crone: hark, fetch a handful of clay and make haste!”
رفت عزرائیل سرهنگ قضا ** سوی کره‌ی خاک بهر اقتضا
Azrael, the captain of the (Divine) Decree, went off towards the terrestrial globe for the purpose of requisition.
خاک بر قانون نفیر آغاز کرد ** داد سوگندش بسی سوگند خورد
The Earth, according to rule, began lamenting loudly: she adjured him, she swore many an oath,
کای غلام خاص و ای حمال عرش ** ای مطاع الامر اندر عرش و فرش
Crying, “O favourite youth (page-of-honour), O bearer of the Throne, O thou whose command is obeyed in heaven and earth,
رو به حق رحمت رحمن فرد ** رو به حق آنک با تو لطف کرد
Depart, for the sake of the mercy of the Merciful (God)! Depart, for the sake of Him who hath shown kindness unto thee!
حق شاهی که جز او معبود نیست ** پیش او زاری کس مردود نیست 1655
(Depart), for the sake of that King who alone is worshipped and with whom no one's lamentation is rejected!”
گفت نتوانم بدین افسون که من ** رو بتابم ز آمر سر و علن
He replied, “These conjurations cannot move me to avert my face from (disobey) the Giver of (all) commands secret or manifest.”
گفت آخر امر فرمود او به حلم ** هر دو امرند آن بگیر از راه علم
She said, “After all, He hath commanded forbearance: both (severity and forbearance) are commanded: take (choose) the latter on the ground of knowledge.”
گفت آن تاویل باشد یا قیاس ** در صریح امر کم جو التباس
He replied, “That would be an interpretation or an inference: do not seek to confuse the plain meaning of the command.
فکر خود را گر کنی تاویل به ** که کنی تاویل این نامشتبه
If thou interpret (alter) thine own thought (so as to make it agree with the command), ’tis better than that thou shouldst interpret (pervert) this unequivocal (command).