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5
1591-1640

  • 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