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
Saying, “By the truth of the holy essence of the Almighty, (I beseech thee), do not regard this violence to me as lawful!
که بحق ذات پاک ذوالجلال ** که مدار این قهر را بر من حلال
I have a presentiment of this change: suspicious thoughts are running in my head.
من ازین تقلیب بویی می‌برم ** بدگمانی می‌دود اندر سرم
Thou art the Angel of mercy: show mercy, for the humá will not harm any (common) bird.
تو فرشته‌ی رحمتی رحمت نما ** زانک مرغی را نیازارد هما
O (thou who art) healing and mercy to the sorrowful, do thou the same as those two benefactors did.”
ای شفا و رحمت اصحاب درد ** تو همان کن کان دو نیکوکار کرد
At once Seraphiel returned to the King: in God's presence he excused himself and told what had passed,1645
زود اسرافیل باز آمد به شاه ** گفت عذر و ماجرا نزد اله
Saying, “Outwardly (formally) Thou gavest (me) the command to take (the clay), (but) Thou didst inspire my conscience to do the opposite of that.
کز برون فرمان بدادی که بگیر ** عکس آن الهام دادی در ضمیر
The command to take Thou didst address to my ear, the prohibition against hardheartedness Thou didst address to my understanding.
امر کردی در گرفتن سوی گوش ** نهی کردی از قساوت سوی هوش
Mercy, being prior, prevailed over wrath, O Lord whose actions are incomparable and whose dealings are gracious.”
سبق رحمت گشت غالب بر غضب ** ای بدیع افعال و نیکوکار رب
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.
فرستادن عزرائیل ملک العزم و الحزم را علیه‌السلام ببر گرفتن حفنه‌ای خاک تا شود جسم آدم چالاک عیله‌السلام و الصلوة
Straightway God said to Azrael, “Behold the Earth full of vain imagination!
گفت یزدان زو عزرائیل را ** که ببین آن خاک پر تخییل را
Find that feeble unjust old crone: hark, fetch a handful of clay and make haste!”1650
آن ضعیف زال ظالم را بیاب ** مشت خاکی هین بیاور با شتاب
Azrael, the captain of the (Divine) Decree, went off towards the terrestrial globe for the purpose of requisition.
رفت عزرائیل سرهنگ قضا ** سوی کره‌ی خاک بهر اقتضا
The Earth, according to rule, began lamenting loudly: she adjured him, she swore many an oath,
خاک بر قانون نفیر آغاز کرد ** داد سوگندش بسی سوگند خورد
Crying, “O favourite youth (page-of-honour), O bearer of the Throne, O thou whose command is obeyed in heaven and earth,
کای غلام خاص و ای حمال عرش ** ای مطاع الامر اندر عرش و فرش
Depart, for the sake of the mercy of the Merciful (God)! Depart, for the sake of Him who hath shown kindness unto thee!
رو به حق رحمت رحمن فرد ** رو به حق آنک با تو لطف کرد
(Depart), for the sake of that King who alone is worshipped and with whom no one's lamentation is rejected!”1655
حق شاهی که جز او معبود نیست ** پیش او زاری کس مردود نیست
He replied, “These conjurations cannot move me to avert my face from (disobey) the Giver of (all) commands secret or manifest.”
گفت نتوانم بدین افسون که من ** رو بتابم ز آمر سر و علن
She said, “After all, He hath commanded forbearance: both (severity and forbearance) are commanded: take (choose) the latter on the ground of knowledge.”
گفت آخر امر فرمود او به حلم ** هر دو امرند آن بگیر از راه علم
He replied, “That would be an interpretation or an inference: do not seek to confuse the plain meaning of the command.
گفت آن تاویل باشد یا قیاس ** در صریح امر کم جو التباس
If thou interpret (alter) thine own thought (so as to make it agree with the command), ’tis better than that thou shouldst interpret (pervert) this unequivocal (command).
فکر خود را گر کنی تاویل به ** که کنی تاویل این نامشتبه