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 بدند2510
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.
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 است2515
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 جوست2520
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 connected (the spirit) 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 نظر2525
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 ناپدید2530
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 سرد2535
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.
شد سیه روز سوم روی همه ** حکم صالح راست شد بی‌‌ملحمه
On the third day all their faces became black: the prediction of Sálih came true without (possibility of) dispute.
چون همه در ناامیدی سر زدند ** همچو مرغان در دو زانو آمدند
When they all gave themselves up to despair, they fell on their knees, like (crouching) birds.
در نبی آورد جبریل امین ** شرح این زانو زدن را جاثمین
Gabriel, the trusted (angel), brought in the Qur’án the description of this kneeling, (which is described by the word) játhimín.
زانو آن دم زن که تعلیمت کنند ** وز چنین زانو زدن بیمت کنند2540
Do thou kneel at the time when they (the saints) are teaching thee and bidding thee dread such a kneeling as this.
منتظر گشتند زخم قهر را ** قهر آمد نیست کرد آن شهر را
They (the people of Thamúd) were waiting for the stroke of vengeance: the vengeance came and annihilated that town.
صالح از خکوت بسوی شهر رفت ** شهر دید اندر میان دود و نفت
Sálih went from his solitude to the town: he beheld the town amidst (wrapt in) smoke and naphtha.
ناله از اجزای ایشان می‌‌شنید ** نوحه پیدا نوحه گویان ناپدید
He heard (the sound of) wailing from their limbs: the lamentation was plain (to hear), those who uttered it (were) invisible.
ز استخوانهاشان شنید او ناله‌‌ها ** اشک ریز از جانشان چون ژاله‌‌ها
He heard wailings from their bones: their spirits shedding tears, like hailstones.
صالح آن بشنید و گریه ساز کرد ** نوحه بر نوحه گران آغاز کرد2545
Sálih heard that and set to weeping: he began to lament for them that made lamentation.
گفت ای قومی به باطل زیسته ** وز شما من پیش حق بگریسته
He said, “O people that lived in vanity, and on account of you I wept before God!
حق بگفته صبر کن بر جورشان ** پندشان ده بس نماند از دورشان
God said (to me), ‘Have patience with their iniquity: give them counsel, not much remains of their (allotted) period.’
من بگفته پند شد بند از جفا ** شیر پند از مهر جوشد وز صفا
I said, ‘Counsel is barred by ill-treatment: the milk of counsel gushes forth from love and joy.
بس که کردید از جفا بر جای من ** شیر پند افسرد در رگهای من
Much ill-treatment have ye bestowed on me, (so that) the milk of counsel is curdled in my veins.’
حق مرا گفته ترا لطفی دهم ** بر سر آن زخمها مرهم نهم2550
God said to me, ‘I will give thee a boon, I will lay a plaster on those wounds (of thine).’
صاف کرده حق دلم را چون سما ** روفته از خاطرم جور شما
God made my heart clear as the sky, He swept your oppression out of my mind.
در نصیحت من شده بار دگر ** گفته امثال و سخنها چون شکر
I went (back) once more to admonition, I spake parables and words (sweet) as sugar,
شیر تازه از شکر انگیخته ** شیر و شهدی با سخن آمیخته
I produced fresh milk from the sugar, I mingled milk and honey with my words.
در شما چون زهر گشته آن سخن ** ز آن که زهرستان بدید از بیخ و بن
In you those words became like poison, because ye were filled with poison from the root and foundation.
چون شوم غمگین که غم شد سر نگون ** غم شما بودید ای قوم حرون2555
How should I be grieved that grief is overthrown? Ye were grief (to me), O obstinate people.
هیچ کس بر مرگ غم نوحه کند ** ریش سر چون شد کسی مو بر کند
Does any one lament the death of grief? Does any one tear out his hair when the sore on his head is removed?”
رو به خود کرد و بگفت ای نوحه‌‌گر ** نوحه‌‌ات را می‌‌نیرزد آن نفر
(Then) he turned to himself and said, “O mourner, those folk are not worth thy mourning.”