1Cademy - دفتر اول - بخش ۱۲۳ - حقیر و بی‌خصم دیدن دیده‌های حس صالح و ناقهٔ صالح علیه‌السلام را چون خواهد کی حق لشکری را هلاک کند در نظر ایشان حقیر نماید خصمان را و اندک اگرچه غالب باشد آن خصم و یقللکم فی اعینهم لیقضی الله امرا کان مفعولا / Book One - Section 123 - The sensory eyes seeing Salih and the she-camel of Salih (peace be upon him) as insignificant and defenseless, because when God wishes to destroy an army, He makes the adversaries appear insignificant and few in their eyes, even if that adversar

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مثنوی معنوی: دفتر اول / Masnavi: Book One

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دفتر اول - بخش ۱۲۳ - حقیر و بی‌خصم دیدن دیده‌های حس صالح و ناقهٔ صالح علیه‌السلام را چون خواهد کی حق لشکری را هلاک کند در نظر ایشان حقیر نماید خصمان را و اندک اگرچه غالب باشد آن خصم و یقللکم فی اعینهم لیقضی الله امرا کان مفعولا / Book One - Section 123 - The sensory eyes seeing Salih and the she-camel of Salih (peace be upon him) as insignificant and defenseless, because when God wishes to destroy an army, He makes the adversaries appear insignificant and few in their eyes, even if that adversar

Original content

ناقهٔ صالح بصورت بد شتر
پی بریدندش ز جهل آن قوم مر

از برای آب چون خصمش شدند
نان کور و آب کور ایشان بدند

ناقة الله آب خورد از جوی و میغ
آب حق را داشتند از حق دریغ

ناقهٔ صالح چو جسم صالحان
شد کمینی در هلاک طالحان

تا بر آن امت ز حکم مرگ و درد
ناقةالله و سقیاها چه کرد

شحنهٔ قهر خدا زیشان بجست
خونبهای اشتری شهری درست

روح همچون صالح و تن ناقه است
روح اندر وصل و تن در فاقه است

روح صالح قابل آفات نیست
زخم بر ناقه بود بر ذات نیست

روح صالح قابل آزار نیست
نور یزدان سغبهٔ کفار نیست

حق از آن پیوست با جسمی نهان
تاش آزارند و بینند امتحان

بی خبر کآزار این آزار اوست
آب این خم متصل با آب جوست

زان تعلق کرد با جسمی اله
تا که گردد جمله عالم را پناه

ناقهٔ جسم ولی را بنده باش
تا شوی با روح صالح خواجه تاش

گفت صالح چونک کردید این حسد
بعد سه روز از خدا نقمت رسد

بعد سه روز دگر از جانستان
آفتی آید که دارد سه نشان

رنگ روی جمله تان گردد دگر
رنگ رنگ مختلف اندر نظر

روز اول رویتان چون زعفران
در دوم رو سرخ همچون ارغوان

در سوم گردد همه روها سیاه
بعد از آن اندر رسد قهر اله

گر نشان خواهید از من زین وعید
کرهٔ ناقه به سوی که دوید

گر توانیدش گرفتن چاره هست
ورنه خود مرغ امید از دام جست

کس نتانست اندر آن کره رسید
رفت در کهسارها شد ناپدید

گفت دیدیت آن قضا معلن شدست
صورت اومید را گردن زدست

کرهٔ ناقه چه باشد خاطرش
که بجا آرید ز احسان و برش

گر بجا آید دلش رستید از آن
ورنه نومیدیت و ساعد را گزان

چون شنیدند این وعید منکدر
چشم بنهادند و آن را منتظر

روز اول روی خود دیدند زرد
می زدند از ناامیدی آه سرد

سرخ شد روی همه روز دوم
نوبت اومید و توبه گشت گم

شد سیه روز سیم روی همه
حکم صالح راست شد بی ملحمه

چون همه در ناامیدی سر زدند
همچو مرغان در دو زانو آمدند

در نبی آورد جبریل امین
شرح این زانو زدن را جاثمین

زانو آن دم زن که تعلیمت کنند
وز چنین زانو زدن بیمت کنند

منتظر گشتند زخم قهر را
قهر آمد نیست کرد آن شهر را

صالح از خلوت بسوی شهر رفت
شهر دید اندر میان دود و نفت

ناله از اجزای ایشان می شنید
نوحه پیدا نوحه گویان ناپدید

ز استخوانهاشان شنید او ناله ها
اشک ریزان جانشان چون ژاله ها

صالح آن بشنید و گریه ساز کرد
نوحه بر نوحه گران آغاز کرد

گفت ای قومی به باطل زیسته
وز شما من پیش حق بگریسته

حق بگفته صبر کن بر جورشان
پندشان ده بس نماند از دورشان

من بگفته پند شد بند از جفا
شیر پند از مهر جوشد وز صفا

بس که کردید از جفا بر جای من
شیر پند افسرد در رگهای من

حق مرا گفته ترا لطفی دهم
بر سر آن زخمها مرهم نهم

صاف کرده حق دلم را چون سما
روفته از خاطرم جور شما

در نصیحت من شده بار دگر
گفته امثال و سخنها چون شکر

شیر تازه از شکر انگیخته
شیر و شهدی با سخن آمیخته

در شما چون زهر گشته آن سخن
زانک زهرستان بدیت از بیخ و بن

چون شوم غمگین که غم شد سرنگون
غم شما بودیت ای قوم حرون

هیچ کس بر مرگ غم نوحه کند
ریش سر چون شد کسی مو بر کند

رو بخود کرد و بگفت ای نوحه گر
نوحه ات را می نیرزند آن نفر

کژ مخوان ای راست خوانندهٔ مبین
کیف آسی خلف قوم ظالمین

باز اندر چشم و دل او گریه یافت
رحمتی بی علتی در وی بتافت

قطره می بارید و حیران گشته بود
قطره ای بی علت از دریای جود

عقل او می گفت کین گریه ز چیست
بر چنان افسوسیان شاید گریست

بر چه می گریی بگو بر فعلشان
بر سپاه کینه توز بد نشان

بر دل تاریک پر زنگارشان
بر زبان زهر همچون مارشان

بر دم و دندان سگسارانه شان
بر دهان و چشم کزدم خانه شان

بر ستیز و تسخر و افسوسشان
شکر کن چون کرد حق محبوسشان

دستشان کژ پایشان کژ چشم کژ
مهرشان کژ صلحشان کژ خشم کژ

از پی تقلید و معقولات نقل
پا نهاده بر سر این پیر عقل

پیرخر نه جمله گشته پیر خر
از ریای چشم و گوش همدگر

از بهشت آورد یزدان بندگان
تا نمایدشان سقر پروردگان

English translation

Salih's she-camel was, outwardly, a camel; through ignorance, that people hamstrung her. When they became her adversaries over water, they were blind to bread and blind to water. The she-camel of God drank from stream and cloud; they withheld God's water from God. Salih's she-camel, like the body of the righteous, became an ambush for the destruction of the wicked, so that, by the decree of death and pain, what God's she-camel and her watering would do to that community might be seen. The officer of God's wrath sprang from them; the blood-price of one camel was a whole city.

The spirit is like Salih and the body is the she-camel; the spirit is in union and the body in want. Salih's spirit is not susceptible to afflictions; the wound is on the she-camel, not on the essence. Salih's spirit is not susceptible to injury; the light of God is not the hunger-prey of unbelievers. God therefore joined Himself, hiddenly, to a body, so that they might injure it and see the trial, unaware that this injury is injury to Him. The water of this jar is connected with the water of the stream. Therefore He attached Himself to an embodied form, so that it might become the refuge of the whole world. Be the servant of the saint's camel-body, so that you may be a fellow-servant with Salih's spirit.

Salih said: Since you have done this from envy, after three days vengeance from God will reach you. After three days, from the Life-Taker, a calamity will come that has three signs. The color of all your faces will become different, color after color, varied to the eye. On the first day your faces will be like saffron; on the second day, red like arghavan; on the third, all faces will become black; after that divine wrath will arrive. If you want a sign from me of this threat, the she-camel's calf has run toward the mountain. If you can catch it, there is a remedy; otherwise the bird of hope has escaped the snare. No one could reach that calf; it went into the mountains and disappeared. He said: You saw it; that decree has become manifest; it has struck off the head of the image of hope. What is the she-camel's calf? Its inward heart. Restore it through kindness and beneficence. If its heart returns to its place, you are saved from that; otherwise, despair, and bite your forearm.

When they heard this dark warning, they closed their eyes and waited for it. On the first day they saw their faces yellow; in hopelessness they breathed cold sighs. On the second day all their faces became red; the turn for hope and repentance was lost. On the third day all faces became black; Salih's judgment proved true without battle. When all struck their heads in despair, they came down on their two knees like birds. In the Qur'an the trustworthy Gabriel brought the explanation of this kneeling as 'jathimin.' Kneel at the moment when they teach you, and fear kneeling of this kind. They waited for the blow of wrath; wrath came and annihilated that city.

Salih went from retreat toward the city; he saw the city amid smoke and naphtha. He heard lament from their parts: lament visible, lamenters unseen. From their bones he heard laments, their souls raining tears like hailstones. Salih heard this and began to weep; he began a lament over the lamenters. He said: O people who lived in falsehood, for you I wept before God. God had said: Be patient with their injustice; advise them, for little remains of their turn. I had said: Counsel has been bound by cruelty; the milk of counsel flows from love and purity. Because you committed so much cruelty against me, the milk of counsel froze in my veins. God said to me: I will give you kindness; I will lay balm upon those wounds. God cleared my heart like the sky, sweeping your injustice from my mind. I became counsel once again, speaking parables and words like sugar, fresh milk stirred with sugar, milk and honey mixed with speech. In you that speech became poison, because you were a poison-land from root to branch. How should I be sad, when sadness has been overthrown? You were sadness itself, O stubborn people. Does anyone lament the death of sadness? When a head wound heals, does anyone pluck out hair?

He turned to himself and said: O lamenter, those people are not worth your lament. Do not recite crookedly, O clear truth-reciter: How should I grieve after a wrongdoing people? Again he found weeping in his eye and heart; a causeless mercy shone in him. Drops were falling, and he was bewildered: a causeless drop from the ocean of generosity. His reason said: What is this weeping for? Is it fitting to weep for such fools? For what are you weeping? Say: for their deeds? For an army of malice with evil marks? For their dark hearts full of rust? For their snake-like poison tongues? For their dog-like breath and teeth? For their mouths and eyes, scorpion-houses? For their opposition, mockery, and derision? Give thanks, since God imprisoned them. Their hands crooked, their feet crooked, their eyes crooked; their love crooked, their peace crooked, their anger crooked. For the sake of imitation and transmitted rationalisms, they set foot on the head of this elder, Intellect. Not 'old donkey': rather, they had all become old donkeys through hypocrisy before one another's eyes and ears. God brought servants from Paradise to show them those nurtured by Saqar.

Updated 2026-06-30

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