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1
2487-2536

  • آن دگر گفت آسمان با صفا ** کی کشد در خود زمین تیره را
  • Said the other, “How should the pure sky draw the dark earth to itself?
  • بلکه دفعش می‌‌کند از شش جهات ** ز آن بماند اندر میان عاصفات‌‌
  • Nay, it is repelling it (the earth) from (all) six directions: hence it (the earth) remains (suspended) amidst the violent winds (currents).”
  • پس ز دفع خاطر اهل کمال ** جان فرعونان بماند اندر ضلال‌‌
  • (Similarly), then, because of the repulsion exerted by the hearts of the perfect (saints), the spirits of Pharaohs remain in perdition.
  • پس ز دفع این جهان و آن جهان ** مانده‌‌اند این بی‌‌رهان بی‌‌این و آن‌‌ 2490
  • Therefore, through being rejected by this world and by that world, these lost ones have been left without either this or that.
  • سرکشی از بندگان ذو الجلال ** دان که دارند از وجود تو ملال‌‌
  • If you turn away your head from the (holy) servants of the Almighty, know that they are disgusted by your existence.
  • کهربا دارند چون پیدا کنند ** کاه هستی ترا شیدا کنند
  • They possess the amber: when they display it, they make the straw of your existence frenzied (with desire for it).
  • کهربای خویش چون پنهان کنند ** زود تسلیم ترا طغیان کنند
  • When they conceal their amber, they quickly make your submission (to God) rebellion (against Him).
  • آن چنان که مرتبه‌‌ی حیوانی است ** کاو اسیر و سغبه‌‌ی انسانی است‌‌
  • That (position which you hold in relation to them) is like the stage of animality, which is captive and subject to (the stage of) humanity.
  • مرتبه‌‌ی انسان به دست اولیا ** سغبه چون حیوان شناسش ای کیا 2495
  • Know that the stage of humanity is subject to the power of the saints as the animal (is subject to man), O master.
  • بنده‌‌ی خود خواند احمد در رشاد ** جمله عالم را بخوان قل یا عباد
  • Ahmad (Mohammed) in righteousness called (the people of) the whole world his servants: read (the text), “Say, O My servants.”
  • عقل تو همچون شتربان تو شتر ** می‌‌کشاند هر طرف در حکم مر
  • Your intellect is like the camel-driver, and you are the camel: it drives you in every direction under its bitter control.
  • عقل عقلند اولیا و عقلها ** بر مثال اشتران تا انتها
  • The saints are the intellect of intellect, and (all) intellects (from the beginning) to the end are (under their control) like camels.
  • اندر ایشان بنگر آخر ز اعتبار ** یک قلاووز است جان صد هزار
  • Come now, look upon them with (profound) consideration: there is (but) one guide, and a hundred thousand souls (following him).
  • چه قلاووز و چه اشتربان بیاب ** دیده ای کان دیده بیند آفتاب‌‌ 2500
  • What is the guide and what the camel-driver? Get thee an eye that may behold the Sun!
  • نک جهان در شب بمانده میخ دوز ** منتظر موقوف خورشید است و روز
  • Lo, the world has been left nailed fast in night, (while) it (the dark world) is waiting expectantly for the sun and the daylight.
  • اینت خورشیدی نهان در ذره‌‌ای ** شیر نر در پوستین بره‌‌ای‌‌
  • Here is a sun hidden in a mote, a fierce lion in the fleece of a lamb.
  • اینت دریایی نهان در زیر کاه ** پا بر این که هین منه با اشتباه‌‌
  • Here is an ocean hidden beneath straw: beware, do not step on this straw with hesitancy.
  • اشتباهی و گمانی در درون ** رحمت حق است بهر رهنمون‌‌
  • (But) a feeling of hesitancy and doubt in the heart (of the foolish) is a Divine mercy in regard to the (spiritual) guide.
  • هر پیمبر فرد آمد در جهان ** فرد بود آن رهنمایش در نهان‌‌ 2505
  • Every prophet came alone into this world: that Guide was inwardly alone, and (yet) he had a hundred unseen worlds within him.
  • عالم کبری به قدرت سحر کرد ** کرد خود را در کهین نقشی نورد
  • By its power the macrocosm (contained in the prophet) wrought magic: it enfolded itself in a very small (bodily) form.
  • ابلهانش فرد دیدند و ضعیف ** کی ضعیف است آن که با شه شد حریف‌‌
  • The foolish deemed him to be lonely and weak: how is he weak who has become the King's companion?
  • ابلهان گفتند مردی بیش نیست ** وای آن کاو عاقبت اندیش نیست‌‌
  • The foolish said, “He is a man, nothing more”: woe to him that recks not of the end!
  • حقیر و بی‌‌خصم دیدن دیده‌‌های حس صالح و ناقه‌‌ی صالح را، چون خواهد که حق لشکری را هلاک کند در نظر ایشان حقیر نماید خصمان را و اندک اگر چه غالب باشد آن خصم و يقللکم فی أعينهم ليقضي الله أمرا کان مفعولا
  • How the eyes of (external) sense regarded Sálih and his she-camel as despicable and without a champion; (for) when God is about to destroy an army He makes their adversaries appear despicable and few in their sight, even though the adversary be superior in strength: “and He was making you few in their eyes, that God might bring to pass a thing that was to be done.”
  • ناقه‌‌ی صالح به صورت بد شتر ** پی بریدندش ز جهل آن قوم مر
  • The she-camel of Sálih was in (outward) form a camel: that bitter (graceless) tribe hamstrung (and slaughtered) her in their folly.
  • از برای آب چون خصمش شدند ** نان کور و آب کور ایشان بدند 2510
  • When they became her foes on account of the water (which she shared with them), they were blind to bread and blind to water (ungrateful for the blessings of God).
  • ناقة الله آب خورد از جوی و میغ ** آب حق را داشتند از حق دریغ‌‌
  • God's she-camel drank water from brook and cloud: they (really) withheld God's water from God.
  • ناقه‌‌ی صالح چو جسم صالحان ** شد کمینی در هلاک طالحان‌‌
  • The she-camel of Sálih became, like the bodies of righteous men, an ambush for the destruction of the wicked,
  • تا بر آن امت ز حکم مرگ و درد ** ناقة الله و سقیاها چه کرد
  • That (you may see) what (the Divine command), Let God's she-camel have her portion of water, wrought against that people, through the ordainment of death and woe.
  • شحنه‌‌ی قهر خدا ز یشان بجست ** خونبهای اشتری شهری درست‌‌
  • The vengeance, which is God's minister, demanded from them an entire town as the blood-price of a single camel.
  • روح همچون صالح و تن ناقه است ** روح اندر وصل و تن در فاقه است‌‌ 2515
  • The spirit is like Sálih, and the body is the she-camel: the spirit is in union (with God), the body in want (distress).
  • روح صالح قابل آفات نیست ** زخم بر ناقه بود بر ذات نیست‌‌
  • The Sálih-spirit is not susceptible to afflictions: the blows fall on the camel (body), not on the essence (spirit).
  • کس نیابد بر دل ایشان ظفر ** بر صدف آمد ضرر نی بر گهر
  • No one gains victory over their (the saints') hearts: harm comes (only) to the oyster-shell, not to the pearl.
  • روح صالح قابل آزار نیست ** نور یزدان سغبه‌‌ی کفار نیست‌‌
  • The Sálih-spirit is not capable of being hurt: the light of God is not subject to infidels.
  • حق از آن پیوست با جسمی نهان ** تاش آزارند و بینند امتحان‌‌
  • God became secretly united with a body, that they (the infidels) might hurt (it) and suffer tribulation,
  • بی‌‌خبر کآزار این آزار اوست ** آب این خم متصل با آب جوست‌‌ 2520
  • Not knowing that to hurt this (body) is to hurt (offend) Him: the water in this jar is joined with the water in the river.
  • ز آن تعلق کرد با جسمی اله ** تا که گردد جمله عالم را پناه‌‌
  • God became connected with a body, in order that he (the prophet or saint) might become a refuge for the whole world.
  • ناقه‌‌ی جسم ولی را بنده باش ** تا شوی با روح صالح خواجه‌‌تاش‌‌
  • Be a slave to the camel, which is the saint's body, that you may become the fellow servant of the Sálih-spirit.
  • گفت صالح چون که کردید این حسد ** بعد سه روز از خدا نقمت رسد
  • Sálih said (to the people of Thamúd), “Inasmuch as ye have shown this envy, after three days the punishment will arrive from God.
  • بعد سه روز دگر از جان ستان ** آفتی آید که دارد سه نشان‌‌
  • After three more days there will come from the Taker of life a calamity that hath three signs.
  • رنگ روی جمله تان گردد دگر ** رنگ رنگ مختلف اندر نظر 2525
  • The colour of all your faces will be changed, (they will be of) colours different to look at.
  • روز اول رویتان چون زعفران ** در دوم رو سرخ همچون ارغوان‌‌
  • On the first day your faces will be like saffron, on the second your faces will be red like arghawán (flowers of the Judas-tree).
  • در سوم گردد همه روها سیاه ** بعد از آن اندر رسد قهر اله‌‌
  • On the third, all your faces will become black: after that, the vengeance of God will arrive.
  • گر نشان خواهید از من زین وعید ** کره‌‌ی ناقه به سوی که دوید
  • If ye desire from me the sign of this threatened chastisement, the she-camel's foal has run towards the mountains:
  • گر توانیدش گرفتن چاره هست ** ور نه خود مرغ امید از دام جست‌‌
  • If ye can catch him, there is help (for you); else the bird of hope hath surely escaped from the snare.”
  • کس نتانست اندر آن کره رسید ** رفت در کهسارها شد ناپدید 2530
  • None was able to overtake the foal: he went into the mountains and vanished.
  • گفت دیدید آن قضا مبرم شده ست ** صورت اومید را گردن زده ست‌‌
  • Sálih said, “Ye see, the (Divine) destiny has been divulged and has beheaded the phantom of your hope.”
  • کره‌‌ی ناقه چه باشد خاطرش ** که بجا آرید ز احسان و برش‌‌
  • What is the she-camel's foal? His (the saint's) heart, which ye may bring back to its place (win again) by means of well-doing and piety.
  • گر بجا آید دلش رستید از آن ** ور نه نومیدید و ساعد را گزان‌‌
  • If his heart comes back (is reconciled), ye are saved from that (Divine punishment); otherwise ye are despairing and biting your fore-arms (in remorse).
  • چون شنیدند این وعید منکدر ** چشم بنهادند و آن را منتظر
  • When they heard this dark threat, they cast down their eyes and waited for it (to be fulfilled).
  • روز اول روی خود دیدند زرد ** می‌‌زدند از ناامیدی آه سرد 2535
  • On the first day they saw their faces yellow: from despair they were sighing heavily.
  • سرخ شد روی همه روز دوم ** نوبت اومید و توبه گشت گم‌‌
  • On the second day the faces of all became red: the time for hope and repentance was (irretrievably) lost.