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5
1585-1609

  • Saying, “(I beseech thee) by the gracious incomparable God who hath made thee the bearer of the majestic Throne. 1585
  • که به یزدان لطیف بی‌ندید  ** که بکردت حامل عرش مجید 

  • 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”—
  • کیل ارزاق جهان را مشرفی  ** تشنگان فضل را تو مغرفی 

  • 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.
  • زانک میکائیل از کیل اشتقاق  ** دارد و کیال شد در ارتزاق 

  • “Give me quarter, set me free! See how I am uttering words stained with blood.”
  • که امانم ده مرا آزاد کن  ** بین که خون‌آلود می‌گویم سخن 

  • The Angel is a mine of God's mercy: he (Michael) said, “How should I sprinkle this salt on that wound?”—
  • معدن رحم اله آمد ملک  ** گفت چون ریزم بر آن ریش این نمک 

  • 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. 1590
  • هم‌چنانک معدن قهرست دیو  ** که برآورد از نبی آدم غریو 

  • The precedence of Mercy over Wrath exists (as a fact), O youth: clemency was (eternally) predominant in the nature of God.
  • سبق رحمت بر غضب هست ای فتا  ** لطف غالب بود در وصف خدا 

  • His (chosen) servants necessarily possess His disposition: their water-skins are filled from the water of His stream.
  • بندگان دارند لابد خوی او  ** مشکهاشان پر ز آب جوی او 

  • The Messenger of God and the Guide on the (mystic) journey said that men follow the usage of their kings.
  • آن رسول حق قلاوز سلوک  ** گفت الناس علی دین الملوک 

  • Michael went (back) to the Lord of the Judgement, with hand and sleeve empty of the object of his quest.
  • رفت میکائیل سوی رب دین  ** خالی از مقصود دست و آستین 

  • He said, “O Knower of the secret, O peerless King, the Earth bound me (tied my hands) by lamenting and weeping. 1595
  • گفت ای دانای سر و شاه فرد  ** خاک از زاری و گریه بسته کرد 

  • Tears were (ever) precious with Thee: I could not feign not to have heard.
  • آب دیده پیش تو با قدر بود  ** من نتانستم که آرم ناشنود 

  • Moaning and wailing (ever) had great value with Thee: I could not leave their rights unheeded.
  • آه و زاری پیش تو بس قدر داشت  ** من نتانستم حقوق آن گذاشت 

  • With Thee the moist eye is much prized: how should I have become quarrelsome in resisting (her)?”
  • پیش تو بس قدر دارد چشم تر  ** من چگونه گشتمی استیزه‌گر 

  • There is a summons to the servant (of God) to lamentation five times a day— “come to (perform) the ritual prayer, and make lament.”
  • دعوت زاریست روزی پنج بار  ** بنده را که در نماز آ و بزار 

  • The muezzin's cry is “hasten to welfare,” and that welfare is this lamentation and petitioning. 1600
  • نعره‌ی مذن که حیا عل فلاح  ** وآن فلاح این زاری است و اقتراح 

  • He whom Thou wishest to make sorrow-stricken—Thou dost bar against his heart the way to lamentation,
  • آن که خواهی کز غمش خسته کنی  ** راه زاری بر دلش بسته کنی 

  • 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;
  • تا فرو آید بلا بی‌دافعی  ** چون نباشد از تضرع شافعی 

  • And (on the other hand) Thou dost lead to humble entreaty the spirit of him whom Thou wishest to redeem from affliction.
  • وانک خواهی کز بلااش وا خری  ** جان او را در تضرع آوری 

  • Thou hast said in the Qur’án that (as regards) those peoples on which that heavy vengeance fell,
  • گفته‌ای اندر نبی که آن امتان  ** که بریشان آمد آن قهر گران 

  • ’Twas because at that moment they would not make humble entreaty that the affliction might be averted from them; 1605
  • چون تضرع می‌نکردند آن نفس  ** تا بلا زیشان بگشتی باز پس 

  • But since their hearts had been hardened, their sins appeared (to them) as obedient service (rendered to God).
  • لیک دلهاشان چون قاسی گشته بود  ** آن گنههاشان عبادت می‌نمود 

  • Until the sinner deems himself rebellious, how can tears run from his eye?
  • تا نداند خویش را مجرم عنید  ** آب از چشمش کجا داند دوید 

  • 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.
  • 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 

  • When the affliction became visible to the people of Yúnus, a cloud full of fire departed (descended) from heaven.
  • قوم یونس را چو پیدا شد بلا  ** ابر پر آتش جدا شد از سما 

  • It was shooting (flashes of) lightning, the rocks were burning; the cloud was roaring, cheeks were shedding colour.
  • برق می‌انداخت می‌سوزید سنگ  ** ابر می‌غرید رخ می‌ریخت رنگ