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
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
Thou art the Angel of mercy: show mercy! Thou art the bearer of the Throne and the qibla of (Divine) gifts.”
تو فرشته‌ی رحمتی رحمت نما ** حامل عرشی و قبله‌ی دادها
The Throne is the mine (source) of justice and equity: beneath it are four rivers filled with forgiveness:
عرش معدن گاه داد و معدلت ** چار جو در زیر او پر مغفرت
A river of milk and a river of honey everlasting; a river of wine and a river of running water.
جوی شیر و جوی شهد جاودان ** جوی خمر و دجله‌ی آب روان
Then from the Throne they flow into Paradise; some little thing (offshoot) appears in this world too,1630
پس ز عرش اندر بهشتستان رود ** در جهان هم چیزکی ظاهر شود
Although here those four (rivers) are defiled—by what? By the poison of mortality and indigestion.
گرچه آلوده‌ست اینجا آن چهار ** از چه از زهر فنا و ناگوار
From (each of) those four (rivers) a draught has been poured on the dark Earth and a temptation has been offered,
جرعه‌ای بر خاک تیره ریختند ** زان چهار و فتنه‌ای انگیختند
In order that these vile wretches may seek the source thereof; (but) these worthless folk are content with this (draught).
تا بجویند اصل آن را این خسان ** خود برین قانع شدند این ناکسان
He (God) hath given milk and nourishment for babes: He hath made the breast of every wife a fountain (of milk).
شیر داد و پرورش اطفال را ** چشمه کرده سینه‌ی هر زال را
(He hath given) wine to drive away grief and care: He hath made of the grape a fountain to inspire courage.1635
خمر دفع غصه و اندیشه را ** چشمه کرده از عنب در اجترا
(He hath given) honey as a remedy for the sick body: He hath made the inward part of the bee a fountain (of honey).
انگبین داروی تن رنجور را ** چشمه کرده باطن زنبور را
He gave water universally to high and low for cleanliness and for drinking.
آب دادی عام اصل و فرع را ** از برای طهر و بهر کرع را
(The object is) that you may follow the track from these (derivatives) towards the origins; but you are content with this (offshoot), O trifler.
تا ازینها پی بری سوی اصول ** تو برین قانع شدی ای بوالفضول
Now hear the story of the Earth and what she is saying to enchant the disturber (of her peace).
بشنو اکنون ماجرای خاک را ** که چه می‌گوید فسون محراک را
With frowning (unsmiling) looks in the presence of Seraphiel, she is practising a hundred sorts of coquetry and blandishment,1640
پیش اسرافیل‌گشته او عبوس ** می‌کند صد گونه شکل و چاپلوس