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1
2519-2568

  • God became secretly united with a body, that they (the infidels) might hurt (it) and suffer tribulation,
  • حق از آن پیوست با جسمی نهان ** تاش آزارند و بینند امتحان‌‌
  • 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. 2520
  • بی‌‌خبر کآزار این آزار اوست ** آب این خم متصل با آب جوست‌‌
  • God became connected with a body, in order that he (the prophet or saint) might become a refuge for the whole world.
  • ز آن تعلق کرد با جسمی اله ** تا که گردد جمله عالم را پناه‌‌
  • Be a slave to the camel, which is the saint's body, that you may become the fellow servant of the Sálih-spirit.
  • ناقه‌‌ی جسم ولی را بنده باش ** تا شوی با روح صالح خواجه‌‌تاش‌‌
  • Sálih said (to the people of Thamúd), “Inasmuch as ye have shown this envy, after three days the punishment will arrive from God.
  • گفت صالح چون که کردید این حسد ** بعد سه روز از خدا نقمت رسد
  • After three more days there will come from the Taker of life a calamity that hath three signs.
  • بعد سه روز دگر از جان ستان ** آفتی آید که دارد سه نشان‌‌
  • The colour of all your faces will be changed, (they will be of) colours different to look at. 2525
  • رنگ روی جمله تان گردد دگر ** رنگ رنگ مختلف اندر نظر
  • 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).
  • روز اول رویتان چون زعفران ** در دوم رو سرخ همچون ارغوان‌‌
  • On the third, all your faces will become black: after that, the vengeance of God will arrive.
  • در سوم گردد همه روها سیاه ** بعد از آن اندر رسد قهر اله‌‌
  • If ye desire from me the sign of this threatened chastisement, the she-camel's foal has run towards the mountains:
  • گر نشان خواهید از من زین وعید ** کره‌‌ی ناقه به سوی که دوید
  • If ye can catch him, there is help (for you); else the bird of hope hath surely escaped from the snare.”
  • گر توانیدش گرفتن چاره هست ** ور نه خود مرغ امید از دام جست‌‌
  • None was able to overtake the foal: he went into the mountains and vanished. 2530
  • کس نتانست اندر آن کره رسید ** رفت در کهسارها شد ناپدید
  • Sálih said, “Ye see, the (Divine) destiny has been divulged and has beheaded the phantom of your hope.”
  • گفت دیدید آن قضا مبرم شده ست ** صورت اومید را گردن زده ست‌‌
  • 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.
  • کره‌‌ی ناقه چه باشد خاطرش ** که بجا آرید ز احسان و برش‌‌
  • 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).
  • گر بجا آید دلش رستید از آن ** ور نه نومیدید و ساعد را گزان‌‌
  • When they heard this dark threat, they cast down their eyes and waited for it (to be fulfilled).
  • چون شنیدند این وعید منکدر ** چشم بنهادند و آن را منتظر
  • On the first day they saw their faces yellow: from despair they were sighing heavily. 2535
  • روز اول روی خود دیدند زرد ** می‌‌زدند از ناامیدی آه سرد
  • On the second day the faces of all became red: the time for hope and repentance was (irretrievably) lost.
  • سرخ شد روی همه روز دوم ** نوبت اومید و توبه گشت گم‌‌
  • On the third day all their faces became black: the prediction of Sálih came true without (possibility of) dispute.
  • شد سیه روز سوم روی همه ** حکم صالح راست شد بی‌‌ملحمه‌‌
  • When they all gave themselves up to despair, they fell on their knees, like (crouching) birds.
  • چون همه در ناامیدی سر زدند ** همچو مرغان در دو زانو آمدند
  • Gabriel, the trusted (angel), brought in the Qur’án the description of this kneeling, (which is described by the word) játhimín.
  • در نبی آورد جبریل امین ** شرح این زانو زدن را جاثمین‌‌
  • Do thou kneel at the time when they (the saints) are teaching thee and bidding thee dread such a kneeling as this. 2540
  • زانو آن دم زن که تعلیمت کنند ** وز چنین زانو زدن بیمت کنند
  • They (the people of Thamúd) were waiting for the stroke of vengeance: the vengeance came and annihilated that town.
  • منتظر گشتند زخم قهر را ** قهر آمد نیست کرد آن شهر را
  • Sálih went from his solitude to the town: he beheld the town amidst (wrapt in) smoke and naphtha.
  • صالح از خلوت به سوی شهر رفت ** شهر دید اندر میان دود و تفت‌‌
  • He heard (the sound of) wailing from their limbs: the lamentation was plain (to hear), those who uttered it (were) invisible.
  • ناله از اجزای ایشان می‌‌شنید ** نوحه پیدا نوحه گویان ناپدید
  • He heard wailings from their bones: tears of blood (poured) from their spirits shedding tears, like hailstones.
  • ز استخوانهاشان شنید او ناله‌‌ها ** اشک ریز از جانشان چون ژاله‌‌ها
  • Sálih heard that and set to weeping: he began to lament for them that made lamentation. 2545
  • صالح آن بشنید و گریه ساز کرد ** نوحه بر نوحه گران آغاز کرد
  • He said, “O people that lived in vanity, and on account of you I wept before God!
  • گفت ای قومی به باطل زیسته ** وز شما من پیش حق بگریسته‌‌
  • God said (to me), ‘Have patience with their iniquity: give them counsel, not much remains of their (allotted) period.’
  • حق بگفته صبر کن بر جورشان ** پندشان ده بس نماند از دورشان‌‌
  • I said, ‘Counsel is barred by ill-treatment: the milk of counsel gushes forth from love and joy.
  • من بگفته پند شد بند از جفا ** شیر پند از مهر جوشد وز صفا
  • Much ill-treatment have ye bestowed on me, (so that) the milk of counsel is curdled in my veins.’
  • بس که کردید از جفا بر جای من ** شیر پند افسرد در رگهای من‌‌
  • God said to me, ‘I will give thee a boon, I will lay a plaster on those wounds (of thine).’ 2550
  • حق مرا گفته ترا لطفی دهم ** بر سر آن زخمها مرهم نهم‌‌
  • God made my heart clear as the sky, He swept your oppression out of my mind.
  • صاف کرده حق دلم را چون سما ** روفته از خاطرم جور شما
  • I went (back) once more to admonition, I spake parables and words (sweet) as sugar,
  • در نصیحت من شده بار دگر ** گفته امثال و سخنها چون شکر
  • I produced fresh milk from the sugar, I mingled milk and honey with my words.
  • شیر تازه از شکر انگیخته ** شیر و شهدی با سخن آمیخته‌‌
  • In you those words became like poison, because ye were filled with poison from the root and foundation.
  • در شما چون زهر گشته آن سخن ** ز آن که زهرستان بدید از بیخ و بن‌‌
  • How should I be grieved that grief is overthrown? Ye were grief (to me), O obstinate people. 2555
  • چون شوم غمگین که غم شد سر نگون ** غم شما بودید ای قوم حرون‌‌
  • Does any one lament the death of grief? Does any one tear out his hair when the sore on his head is removed?”
  • هیچ کس بر مرگ غم نوحه کند ** ریش سر چون شد کسی مو بر کند
  • (Then) he turned to himself and said, “O mourner, those folk are not worth thy mourning.”
  • رو به خود کرد و بگفت ای نوحه‌‌گر ** نوحه‌‌ات را می‌‌نیرزد آن نفر
  • O thou that readest aright the perspicuous (Book), do not misread it (where it says), “How should I grieve after (the destruction of) an unjust people?”
  • کژ مخوان ای راست خواننده‌‌ی مبین ** کیف آسی قل لقوم ظالمین‌‌
  • Again he felt a weeping in his eye and heart: an uncaused (involuntary) compassion shone forth in him.
  • باز اندر چشم و دل او گریه یافت ** رحمتی بی‌‌علتی در وی بتافت‌‌
  • He was raining drops of water (shedding tears)—and he had become distraught— an uncaused drop from the Ocean of Bounty. 2560
  • قطره می‌‌بارید و حیران گشته بود ** قطره‌‌ی بی‌‌علت از دریای جود
  • His intellect was saying, “Wherefore is this weeping? Ought one to weep for such scoffers?
  • عقل او می‌‌گفت کین گریه ز چیست ** بر چنان افسوسیان شاید گریست‌‌
  • Tell me, what art thou weeping for? For their fraud? For the host of (their) ill-omened exactions of vengeance?
  • بر چه می‌‌گریی بگو بر فعلشان ** بر سپاه کینه توز بدنشان‌‌
  • For their murky hearts full of rust? For their venomous snake-like tongues?
  • بر دل تاریک پر زنگارشان ** بر زبان زهر همچون مارشان‌‌
  • For their sagsár-like breath and teeth? For their mouths and eyes teeming with scorpions?
  • بر دم و دندان سگسارانه‌‌شان ** بر دهان و چشم کژدم خانه‌‌شان‌‌
  • For their wrangling and sneering and scoffing? Give thanks, since God has imprisoned (restrained) them. 2565
  • بر ستیز و تسخر و افسوسشان ** شکر کن چون کرد حق محبوسشان‌‌
  • Their hands are perverse, their feet perverse, their eyes perverse, their love perverse, their peace perverse, their anger perverse.”
  • دستشان کژ پایشان کژ چشم کژ ** مهرشان کژ صلح‌‌شان کژ خشم کژ
  • For the sake of blind conformity and (for the sake of following) traditional ideas for the standards of tradition, they set their feet (trampled) on the head of Reason, this venerable guide.
  • از پی تقلید و معقولات نقل ** پا نهاده بر جمال پیر عقل‌‌
  • They were not eager for a guide (pír-khar): they all had become (like) an old donkey (pír khar) from paying hypocritical observance to each other's eyes and ears.
  • پیر خر نی جمله گشته پیر خر ** از ریای چشم و گوش همدگر