How the eyes of (external) sense regarded Sálih

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” 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

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
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
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
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
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
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
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 کنند
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 خلوت به سوی شهر رفت
شهر دید اندر میان دود و تفت‌‌
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: tears of blood (poured) from their spirits shedding tears, like hailstones.
صالح آن بشنید و گریه ساز کرد
نوحه بر نوحه گران آغاز کرد
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 نهم‌‌
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 حرون‌‌
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.”
کژ مخوان ای راست خواننده‌‌ی مبین
کیف آسی قل لقوم ظالمین‌‌
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?”
باز اندر چشم و دل او گریه یافت
رحمتی بی‌‌علتی در وی بتافت‌‌
Again he felt a weeping in his eye and heart: an uncaused (involuntary) compassion shone forth in him.
قطره می‌‌بارید و حیران گشته بود
قطره‌‌ی بی‌‌علت از دریای جود
He was raining drops of water (shedding tears)—and he had become distraught— an uncaused drop from the Ocean of Bounty.
عقل او می‌‌گفت کین گریه ز چیست
بر چنان افسوسیان شاید گریست‌‌
His intellect was saying, “Wherefore is this weeping? Ought one to weep for such scoffers?
بر چه می‌‌گریی بگو بر فعلشان
بر سپاه کینه توز بدنشان‌‌
Tell me, what art thou weeping for? For their fraud? For the host of (their) ill-omened exactions of vengeance?
بر دل تاریک پر زنگارشان
بر زبان زهر همچون مارشان‌‌
For their murky hearts full of rust? For their venomous snake-like tongues?
بر دم و دندان سگسارانه‌‌شان
بر دهان و چشم کژدم خانه‌‌شان‌‌
For their sagsár-like breath and teeth? For their mouths and eyes teeming with scorpions?
بر ستیز و تسخر و افسوسشان
شکر کن چون کرد حق محبوسشان‌‌
For their wrangling and sneering and scoffing? Give thanks, since God has imprisoned (restrained) them.
دستشان کژ پایشان کژ چشم کژ
مهرشان کژ صلح‌‌شان کژ خشم کژ
Their hands are perverse, their feet perverse, their eyes perverse, their love perverse, their peace perverse, their anger perverse.”
از پی تقلید و معقولات نقل
پا نهاده بر جمال پیر عقل‌‌
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.
پیر خر نی جمله گشته پیر خر
از ریای چشم و گوش همدگر
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.
از بهشت آورد یزدان بردگان
تا نمایدشان سقر پروردگان‌‌
God brought the (devout) worshippers from Paradise that He might show unto them the nurslings of Hell-fire.

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