English    Türkçe    فارسی   

4
162-211

  • قاصدا آن روز بی‌وقت آن مروع ** از خیالی کرد تا خانه رجوع
  • But on that day the alarmed man purposely returned to his house at an unseasonable hour, because of a fancy (suspicion).
  • اعتماد زن بر آن کو هیچ بار ** این زمان فا خانه نامد او ز کار
  • The wife's confidence was (based) on the fact that he had never come home from his work at this time.
  • آن قیاسش راست نامد از قضا ** گرچه ستارست هم بدهد سزا
  • By (Divine) destiny, her reasoning did not come (turn out to be) right: though He (God) is the Coverer (of sins), still He will impose the penalty.
  • چونک بد کردی بترس آمن مباش ** زانک تخمست و برویاند خداش 165
  • When you have done evil, be afraid, do not be secure, since it (the evil) is seed, and God will cause it to grow.
  • چند گاهی او بپوشاند که تا ** آیدت زان بد پشیمان و حیا
  • For awhile He covers it up, to the end that sorrow and shame for (having committed) that evil may come to you.
  • عهد عمر آن امیر ممنان ** داد دزدی را به جلاد و عوان
  • In the time of ‘Umar, that Prince of the Faithful gave a thief over to the executioner and officer of police.
  • بانگ زد آن دزد کای میر دیار ** اولین بارست جرمم زینهار
  • The thief cried out, saying, ‘O Prince of the land, this is my first offence. Mercy!’
  • گفت عمر حاش لله که خدا ** بار اول قهر بارد در جزا
  • ‘God forfend,’ said ‘Umar, ‘that God should inflict severe punishment the first time.
  • بارها پوشد پی اظهار فضل ** باز گیرد از پی اظهار عدل 170
  • He covers up (the sin) many times in order to manifest His grace; then again, He chastises (the sinner) in order to manifest His justice,
  • تا که این هر دو صفت ظاهر شود ** آن مبشر گردد این منذر شود
  • To the end that both these attributes may be displayed, and the former be hope-inspiring and the latter deterrent.’
  • بارها زن نیز این بد کرده بود ** سهل بگذشت آن و سهلش می‌نمود
  • The woman, too, had committed this wickedness many times: it passed lightly (over her) and seemed light to her.
  • آن نمی‌دانست عقل پای‌سست ** که سبو دایم ز جو ناید درست
  • The feeble intelligence (which she had) was unaware that the pitcher does not for ever come (back) whole from the brook.
  • آنچنانش تنگ آورد آن قضا ** که منافق را کند مرگ فجا
  • That (Divine) destiny brought her to such straits as sudden death does (in the case of) the (religious) hypocrite,
  • نه طریق و نه رفیق و نه امان ** دست کرده آن فرشته سوی جان 175
  • (When there is) neither way (of escape) nor comrade (to help) nor (hope of) quarter, (and when) the Angel (of Death) has put out his hand to (seize) the soul.
  • آنچنان کین زن در آن حجره جفا ** خشک شد او و حریفش ز ابتلا
  • (Such is the state of the hypocrite), even as this woman in that chamber of iniquity was paralysed, she and her companion, by the tribulation.
  • گفت صوفی با دل خود کای دو گبر ** از شما کینه کشم لیکن به صبر
  • The Súfí said to himself, ‘O ye two miscreants, I will take vengeance on you, but with patience.
  • لیک نادانسته آرم این نفس ** تا که هر گوشی ننوشد این جرس
  • (I will not act in haste) but at this moment I will feign ignorance, that every ear may not hear this bell.’
  • از شما پنهان کشد کینه محق ** اندک اندک هم‌چو بیماری دق
  • He (God) who manifests the right takes vengeance on you secretly, little by little, like the malady of phthisis.
  • مرد دق باشد چو یخ هر لحظه کم ** لیک پندارد بهر دم بهترم 180
  • The man suffering from phthisis dwindles incessantly like ice, but at every moment he thinks he is better.
  • هم‌چو کفتاری که می‌گیرندش و او ** غره‌ی آن گفت کین کفتار کو
  • (He is) like the hyena which they (the hunters) are catching, and which is duped by their saying, ‘Where is this hyena?’
  • هیچ پنهان‌خانه آن زن را نبود ** سمج و دهلیز و ره بالا نبود
  • That woman had no secret room; she had no subterranean cellar or passage, no way to the top (of the house),
  • نه تنوری که در آن پنهان شود ** نه جوالی که حجاب آن شود
  • No oven where he (her lover) might be concealed, nor any sack that might be a screen for him.
  • هم‌چو عرصه‌ی پهن روز رستخیز ** نه گو و نه پشته نه جای گریز
  • ’Twas like the broad plain of Resurrection Day—no hollow or hillock or place of refuge.
  • گفت یزدان وصف این جای حرج ** بهر محشر لا تری فیها عوج 185
  • God hath described this distressful place, (which is) for the scene of the (Last) Congregation, (in the words) thou wilt not see therein any unevenness.
  • معشوق را زیر چادر پنهان کردن جهت تلبیس و بهانه گفتن زن کی ان کید کن عظیم
  • How the wife, for the sake of imposition, hid the beloved one under her chádar and offered a false excuse, "for verily, great is the cunning of you (women)."
  • چادر خود را برو افکند زود ** مرد را زن ساخت و در را بر گشود
  • She quickly threw her chádar upon him: she made the man a woman and opened the door.
  • زیر چادر مرد رسوا و عیان ** سخت پیدا چون شتر بر نردبان
  • Beneath the chádar the man was exposed to view and clearly seen—very conspicuous, like a camel on a staircase.
  • گفت خاتونیست از اعیان شهر ** مر ورا از مال و اقبالست بهر
  • She said, ‘’Tis a lady, one of the notables of the town: she has her share of wealth and fortune.
  • در ببستم تا کسی بیگانه‌ای ** در نیاید زود نادانانه‌ای
  • I bolted the door, lest any stranger should come in suddenly unawares.’
  • گفت صوفی چیستش هین خدمتی ** تا بر آرم بی‌سپاس و منتی 190
  • The Súfí said, ‘Oh, what service is there (to be done) for her, that I may perform it without (expecting) any thanks or favour (in return)?’
  • گفت میلش خویشی و پیوستگیست ** نیک خاتونیست حق داند که کیست
  • She (the wife) said, ‘Her desire is kinship and alliance (with us): she is an excellent lady, God knows who she is.
  • خواست دختر را ببیند زیر دست ** اتفاقا دختر اندر مکتبست
  • She wished to see our daughter privily; (but) as it happens, the girl is at school;
  • باز گفت ار آرد باشد یا سبوس ** می‌کنم او را به جان و دل عروس
  • (So) then she said, Whether she (the daughter) be flour or bran, with (all my) soul and heart I will make her (my son's) bride.
  • یک پسر دارد که اندر شهر نیست ** خوب و زیرک چابک و مکسب کنیست
  • She has a son, who is not in the town: he is handsome and clever, an active lad and one that earns a living.’
  • گفت صوفی ما فقیر و زار و کم ** قوم خاتون مال‌دار و محتشم 195
  • The Súfí said, ‘We are poor and wretched and inferior (in station); this lady's family are rich and respected.
  • کی بود این کفو ایشان در زواج ** یک در از چوب و دری دیگر ز عاج
  • How should this (girl) be an equal match for them in marriage?—one folding door of wood and another of ivory!
  • کفو باید هر دو جفت اندر نکاح ** ورنه تنگ آید نماند ارتیاح
  • In wedlock both the partners must be equal, otherwise it will pinch, and (their) happiness will not endure.’
  • گفتن زن کی او در بند جهاز نیست مراد او ستر و صلاحست و جواب گفتن صوفی این را سرپوشیده
  • How the wife said that she (the lady) was not bent upon household goods, and that what she wanted was modesty and virtue; and how the Súfí answered her (his wife) cryptically.
  • گفت گفتم من چنین عذری و او ** گفت نه من نیستم اسباب جو
  • She (the wife) said, ‘I gave such an excuse, but she said, No, I am not one who seeks (worldly) means.
  • ما ز مال و زر ملول و تخمه‌ایم ** ما به حرص و جمع نه چون عامه‌ایم
  • We are sick and surfeited with possessions and gold; we are not like the common folk in regard to coveting and amassing (wealth).
  • قصد ما سترست و پاکی و صلاح ** در دو عالم خود بدان باشد فلاح 200
  • Our quest is (for) modesty and purity and virtue: truly, welfare in both worlds depends on that.’
  • باز صوفی عذر درویشی بگفت ** و آن مکرر کرد تا نبود نهفت
  • The Súfí once more made the excuse of poverty and repeated it, so that it should not be hidden.
  • گفت زن من هم مکرر کرده‌ام ** بی‌جهازی را مقرر کرده‌ام
  • The wife replied, ‘I too have repeated it and have explained our lack of household goods;
  • اعتقاد اوست راسختر ز کوه ** که ز صد فقرش نمی‌آید شکوه
  • (But) her resolution is firmer than a mountain, for she is not dismayed by a hundred poverties.
  • او همی‌گوید مرادم عفتست ** از شما مقصود صدق و همتست
  • She keeps saying, What I want is chastity: the thing sought from you is sincerity and high-mindedness.’
  • گفت صوفی خود جهاز و مال ما ** دید و می‌بیند هویدا و خفا 205
  • The Súfí said, ‘In sooth she has seen and is seeing our household goods and possessions, (both) the overt and the covert—
  • خانه‌ی تنگی مقام یک تنی ** که درو پنهان نماند سوزنی
  • A narrow house, a dwelling-place for a single person, where a needle would not remain hid.
  • باز ستر و پاکی و زهد و صلاح ** او ز ما به داند اندر انتصاح
  • Moreover, she in (her) guilelessness knows better than we (what is) modesty and purity and renunciation and virtue.
  • به ز ما می‌داند او احوال ستر ** وز پس و پیش و سر و دنبال ستر
  • She knows better than we (all) the aspects of modesty, and the rear and front and head and tail of modesty.
  • ظاهرا او بی‌جهاز و خادمست ** وز صلاح و ستر او خود عالمست
  • Evidently she (our daughter) is without household goods and servant, and she (the lady) herself is well-acquainted with virtue and modesty.
  • شرح مستوری ز بابا شرط نیست ** چون برو پیدا چو روز روشنیست 210
  • It is not required of a father to dilate on (his daughter's) modesty, when in her it is manifest as a bright day.’
  • این حکایت را بدان گفتم که تا ** لاف کم بافی چو رسوا شد خطا
  • I have told this story with the intent that thou mayst not weave idle talk when the offence is glaring.