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.
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.
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!”