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1
2537-2586

  • 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
  • God brought the (devout) worshippers from Paradise that He might show unto them the nurslings of Hell-fire.
  • از بهشت آورد یزدان بردگان ** تا نمایدشان سقر پروردگان‌‌
  • On the meaning of “He let the two seas go to meet one another: between them is a barrier which they do not seek (to cross).”
  • در معنی آن که مرج البحرين يلتقیان بينهما برزخ لا يبغیان
  • Behold the people of (destined for) the Fire and those of Paradise dwelling in the same shop, (yet) between them is a barrier which they do not seek to cross. 2570
  • اهل نار و خلد را بین هم دکان ** در میانشان برزخ لا یبغیان‌‌
  • He hath mixed the people of the Fire and the people of the Light: between them He hath reared the mountain of Qáf.
  • اهل نار و اهل نور آمیخته ** در میانشان کوه قاف انگیخته‌‌
  • He hath mixed (them) even as earth and gold are mixed in the mine: between them are a hundred deserts and caravanserays.
  • همچو در کان خاک و زر کرد اختلاط ** در میانشان صد بیابان و رباط
  • (They are) mixed even as pearls and jet beads in the necklace, (soon to be parted) like guests of a single night.
  • همچنان که عقد در در و شبه ** مختلط چون میهمان یک شبه‌‌
  • One half of the sea is sweet like sugar: the taste sweet, the colour bright as the moon.
  • بحر را نیمیش شیرین چون شکر ** طعم شیرین رنگ روشن چون قمر
  • The other half is bitter as snake's venom: the taste bitter and the colour dark as pitch. 2575
  • نیم دیگر تلخ همچون زهر مار ** طعم تلخ و رنگ مظلم فیروار
  • Both (halves) dash against one another, from beneath and from the top, wave on wave like the water of the sea.
  • هر دو بر هم می‌‌زنند از تحت و اوج ** بر مثال آب دریا موج موج‌‌
  • The appearance of collision, (arising) from the narrow body, is (due to) the spirits' being intermingled in peace or war.
  • صورت بر هم زدن از جسم تنگ ** اختلاط جانها در صلح و جنگ‌‌
  • The waves of peace dash against each other and root up hatreds from (men's) breasts.
  • موجهای صلح بر هم می‌‌زند ** کینه‌‌ها از سینه‌‌ها بر می‌‌کند
  • In other form do the waves of war turn (men's) loves upside down (confound and destroy them).
  • موجهای جنگ بر شکل دگر ** مهرها را می‌‌کند زیر و زبر
  • Love is drawing the bitter ones to the sweet, because the foundation of (all) loves is righteousness. 2580
  • مهر تلخان را به شیرین می‌‌کشد ** ز آن که اصل مهرها باشد رشد
  • Wrath is carrying away the sweet one to bitterness: how should the bitter sort with (be suited to) the sweet?
  • قهر شیرین را به تلخی می‌‌برد ** تلخ با شیرین کجا اندر خورد
  • The bitter and the sweet are not visible to this (ocular) sight, (but) they can be seen through the window of the latter end.
  • تلخ و شیرین زین نظر ناید پدید ** از دریچه‌‌ی عاقبت دانند دید
  • The eye that sees the end (ákhir) can see truly; the eye that sees (only) the stable (ákhur) is delusion and error.
  • چشم آخر بین تواند دید راست ** چشم آخر بین غرور است و خطاست‌‌
  • Oh, many the one that is sweet as sugar, but poison is concealed in the sugar.
  • ای بسا شیرین که چون شکر بود ** لیک زهر اندر شکر مضمر بود
  • He that is more sagacious (than the rest) will know it by the smell; another (only) when it touches his lips and teeth: 2585
  • آن که زیرک‌‌تر به بو بشناسدش ** و آن دگر چون بر لب و دندان زدش‌‌
  • Then his lips will reject it before (it reaches) his throat, although the Devil is shouting, “Eat ye!”
  • پس لبش ردش کند پیش از گلو ** گر چه نعره می‌‌زند شیطان کلوا