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5
1600-1624

  • 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 

  • All (the people) were on the roofs at night, when that woe came into view from on high. 1610
  • جملگان بر بامها بودند شب  ** که پدید آمد ز بالا آن کرب 

  • All came down from the roofs and went bare-headed towards the open country.
  • جملگان از بامها زیر آمدند  ** سر برهنه جانب صحرا شدند 

  • Mothers cast out their children, that all might raise wailing and distressful cries.
  • مادران بچگان برون انداختند  ** تا همه ناله و نفیر افراختند 

  • From (the time of) the evening prayer till the hour of dawn, those folk were throwing dust on their heads.
  • از نماز شام تا وقت سحر  ** خاک می‌کردند بر سر آن نفر 

  • (Then) all voices were hushed: the (Divine) mercy came upon that perverse people.
  • جملگی آوازها بگرفته شد  ** رحم آمد بر سر آن قوم لد 

  • After despair and unrestrained lamentation, little by little the cloud began to turn back. 1615
  • بعد نومیدی و آه ناشکفت  ** اندک‌اندک ابر وا گشتن گرفت 

  • The story of Yúnus is long and broad: it is time (to speak) of the Earth and (resume) the far-spread tale.
  • قصه‌ی یونس درازست و عریض  ** وقت خاکست و حدیث مستفیض 

  • Since humble entreaty has (such) value with God—and where (else) has lamentation the price (reward) that it has there?—
  • چون تضرع را بر حق قدرهاست  ** وآن بها که آنجاست زاری را کجاست 

  • Oh, (take) hope! Now (to-day) gird thy loins tight! Arise, O weeper, and laugh continually,
  • هین امید اکنون میان را چست بند  ** خیز ای گرینده و دایم بخند 

  • For the glorious King is ranking tears as equal in merit to the blood of the martyr.
  • که برابر می‌نهد شاه مجید  ** اشک را در فضل با خون شهید 

  • 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.
  • فرستادن اسرافیل را علیه‌السلام به خاک کی حفنه‌ای بر گیر از خاک بهر ترکیب جسم آدم علیه‌السلام 

  • Our God said to Seraphiel, “Go, fill thy hand with that clay and come (back).” 1620
  • گفت اسرافیل را یزدان ما  ** که برو زان خاک پر کن کف بیا 

  • Seraphiel, likewise, came to the Earth: again the Earth began to moan,
  • آمد اسرافیل هم سوی زمین  ** باز آغازید خاکستان حنین 

  • Saying, “O Angel of the trumpet (of Resurrection) and O Sea of life, by whose breaths the dead are revived,
  • کای فرشته‌ی صور و ای بحر حیات  ** که ز دمهای تو جان یابد موات 

  • Thou blowest one terrible blast from the trumpet, and the place of Judgement becomes full of people (raised) from rotten bones.
  • در دمی از صور یک بانگ عظیم  ** پر شود محشر خلایق از رمیم 

  • Thou blowest on the trumpet and criest, ‘Hark, spring up, O ye slain of Karbalá!
  • در دمی در صور گویی الصلا  ** برجهید ای کشتگان کربلا