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
O ye who have perished by the sword of Death, put forth your heads from the earth (grave), like bough and leaf!’1625
ای هلاکت دیدگان از تیغ مرگ ** برزنید از خاک سر چون شاخ و برگ
From thy bringing the dead to life this world is filled with thy mercy and with that potent breath of thine.
رحمت تو وآن دم گیرای تو ** پر شود این عالم از احیای تو