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1
2536-2585

  • 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 خکوت بسوی شهر رفت ** شهر دید اندر میان دود و نفت

  • 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: 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

  • Do not recite incorrectly, O thou who recitest correctly the perspicuous (Qur'án) “Say, how shall I be grieved for 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, they set their feet (trampled) on the camels 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) like earth and gold 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 ** طمع تلخ و رنگ مظلم قیروار

  • 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