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5
3971-4020

  • This new springtide after the fall of the leaves is a proof of the existence of the Resurrection.
  • این بهار نو ز بعد برگ‌ریز  ** هست برهان وجود رستخیز 
  • In spring the secrets are revealed: whatsoever this Earth has eaten is exposed to view.
  • در بهار آن سرها پیدا شود  ** هر چه خوردست این زمین رسوا شود 
  • It shoots up from her mouth and lips in order that she may bring to light her hidden mind and way.
  • بر دمد آن از دهان و از لبش  ** تا پدید آید ضمیر و مذهبش 
  • The secret of the root of every tree and its nutriment—the whole of that is plainly shown forth on its (leafy) top.
  • سر بیخ هر درختی و خورش  ** جملگی پیدا شود آن بر سرش 
  • Every sorrow whereby thou art (made) sore in heart is the headache arising from the wine that thou hast drunk; 3975
  • هر غمی کز وی تو دل آزرده‌ای  ** از خمار می بود کان خورده‌ای 
  • But how shouldst thou know from which wine that headache has arisen (and become) manifest?
  • لیک کی دانی که آن رنج خمار  ** از کدامین می بر آمد آشکار 
  • This crop-sickness (headache) is the blossom of that seed (only) he that is sagacious and wise will recognise it.
  • این خمار اشکوفه‌ی آن دانه است  ** آن شناسد کاگه و فرزانه است 
  • The bough and its blossom do not resemble the seed: how should semen resemble the body of man?
  • شاخ و اشکوفه نماند دانه را  ** نطفه کی ماند تن مردانه را 
  • The matter (of which anything is composed) does not resemble the product: when did the seed (ever) resemble the tree (that sprang from it)?
  • نیست مانندا هیولا با اثر  ** دانه کی ماننده آمد با شجر 
  • Semen is (the product) of bread, (but) how should it be like bread? Man is (the product) of semen, (but) how should he be like it? 3980
  • نطفه از نانست کی باشد چو نان  ** مردم از نطفه‌ست کی باشد چنان 
  • The Jinní is (created) from fire, (but) how should he resemble fire? The cloud is (produced) from vapour, but it is not like vapour.
  • جنی از نارست کی ماند به نار  ** از بخارست ابر و نبود چون بخار 
  • Jesus was produced from the breath of Gabriel, (but) when was he (ever) like him in form or comparable (to him in that respect)?
  • از دم جبریل عیسی شد پدید  ** کی به صورت هم‌چو او بد یا ندید 
  • Adam is (made) of earth, (but) how should he resemble earth? No grape resembles the vine.
  • آدم از خاکست کی ماند به خاک  ** هیچ انگوری نمی‌ماند به تاک 
  • How should robbery look like the foot of the gallows? How should piety be like the everlasting abode (Paradise)?
  • کی بود دزدی به شکل پای‌دار  ** کی بود طاعت چو خلد پایدار 
  • No origin resembles its product; therefore thou canst not know the origin of (thy) pain and headache. 3985
  • هیچ اصلی نیست مانند اثر  ** پس ندانی اصل رنج و درد سر 
  • But this punishment is not without an origin: how should God inflict pain without any sin (having been committed)?
  • لیک بی‌اصلی نباشدت این جزا  ** بی‌گناهی کی برنجاند خدا 
  • That which is the origin and bringer-on of that (painful) thing—if it (the painful thing) does not resemble it, still it is (produced) from it.
  • آنچ اصلست و کشنده‌ی آن شی است  ** گر نمی‌ماند بوی هم از وی است 
  • Know, then, that thy pain is the result of some lapse (and that) this woe with which thou art stricken arises from some lust.
  • پس بدان رنجت نتیجه‌ی زلتیست  ** آفت این ضربتت از شهوتیست 
  • If thou canst not discern that sin by means of consideration, at once make humble entreaty and seek pardon (from God).
  • گر ندانی آن گنه را ز اعتبار  ** زود زاری کن طلب کن اغتفار 
  • Prostrate thyself a hundred times and keep saying, “O God, this pain is nothing but my due and desert. 3990
  • سجده کن صد بار می‌گوی ای خدا  ** نیست این غم غیر درخورد و سزا 
  • O Thou who art transcendent in holiness and free from (all) injustice and oppression, how shouldst Thou inflict grief and pain upon the soul when it has not sinned?
  • ای تو سبحان پاک از ظلم و ستم  ** کی دهی بی‌جرم جان را درد و غم 
  • I do not know my sin definitely, but (I know that) there must be a sin (to account) for the anguish.
  • من معین می‌ندانم جرم را  ** لیک هم جرمی بباید گرم را 
  • Since Thou hast concealed the cause from my consideration, do Thou always keep my sin concealed (from others);
  • چون بپوشیدی سبب را ز اعتبار  ** دایما آن جرم را پوشیده دار 
  • For it would be retribution to disclose my sin, so that my thievery (rascality) should be made manifest by punishment.”
  • که جزا اظهار جرم من بود  ** کز سیاست دزدیم ظاهر شود 
  • How the monarch, on being acquainted with that act of treachery, resolved to conceal and pardon it and give her (the slave-girl) to him (the captain), and recognised that the tribulation was a punishment inflicted on him and was (the result of) his attempt (to obtain the slave-girl) and the wrong which he had done to the lord of Mawsil; for “and whoso doeth evil, it is against himself” and “lo, thy Lord is on the watch”; and how he feared that, if he should avenge himself, the vengeance would recoil on his own head, as this injustice and greed (of his) had (already) recoiled upon him.
  • عزم کردن شاه چون واقف شد بر آن خیانت کی بپوشاند و عفو کند و او را به او دهد و دانست کی آن فتنه جزای او بود و قصد او بود و ظلم او بر صاحب موصل کی و من اساء فعلیها و ان ربک لبالمرصاد و ترسیدن کی اگر انتقام کشد آن انتقام هم بر سر او آید چنانک این ظلم و طمع بر سرش آمد 
  • The monarch came to himself. He asked pardon (of God) and confessed his sin and lapse and persistence (in wrong-doing). 3995
  • شاه با خود آمد استغفار کرد  ** یاد جرم و زلت و اصرار کرد 
  • He said to himself, “The retribution for what I did to certain persons has reached (overtaken) my soul.
  • گفت با خود آنچ کردم با کسان  ** شد جزای آن به جان من رسان 
  • From (pride of) power I made an attempt on the concubine of another: that (injustice) recoiled upon me and I fell into the pit (which I had dug).
  • قصد جفت دیگران کردم ز جاه  ** بر من آمد آن و افتادم به چاه 
  • I knocked at the door of another person's house: consequently he knocked at the door of my house.”
  • من در خانه‌ی کسی دیگر زدم  ** او در خانه‌ی مرا زد لاجرم 
  • Whoever seeks to commit adultery with (other) people's wives, know that he is a pimp to his own wife;
  • هر که با اهل کسان شد فسق‌جو  ** اهل خود را دان که قوادست او 
  • For that (adultery) is requited by the like, since the retribution for an evil act is an act like unto it. 4000
  • زانک مثل آن جزای آن شود  ** چون جزای سیه مثلش بود 
  • Inasmuch as you have made a cord and pulled one like it towards yourself, you are a wittol and worse.
  • چون سبب کردی کشیدی سوی خویش  ** مثل آن را پس تو دیوثی و بیش 
  • “I took the king of Mawsil's concubine from him by force, (so) she was soon taken by force from me too.
  • غصب کردم از شه موصل کنیز  ** غصب کردند از من او را زود نیز 
  • My treacherous deeds made a traitor of him who was my trusted friend and servant.
  • او کامین من بد و لالای من  ** خاینش کرد آن خیانتهای من 
  • ’Tis no time to inflict punishment (for the injury) and avenge myself: I prepared the disaster with my own hand.
  • نیست وقت کین‌گزاری و انتقام  ** من به دست خویش کردم کار خام 
  • If I wreak vengeance on the Amír and the woman, that trespass also will come (recoil) on my head, 4005
  • گر کشم کینه بر آن میر و حرم  ** آن تعدی هم بیاید بر سرم 
  • Just as this (other) one has (already) come (upon me) in retribution: I have tried Him (God), I will not try Him again.
  • هم‌چنانک این یک بیامد در جزا  ** آزمودم باز نزمایم ورا 
  • The grief of the lord of Mawsil has broken my neck: I dare not wound this other man as well.
  • درد صاحب موصلم گردن شکست  ** من نیارم این دگر را نیز خست 
  • God hath given us information concerning retribution: He hath said, ‘If ye repeat it (the offence), We shall repeat it (the punishment).’
  • داد حق‌مان از مکافات آگهی  ** گفت ان عدتم به عدنا به 
  • Since in this case it is useless to commit excess (to transgress further), nothing but patience and mercy is praiseworthy.
  • چون فزونی کردن اینجا سود نیست  ** غیر صبر و مرحمت محمود نیست 
  • O our Lord, verily we have done wrong, a fault has occurred: perform an act of mercy, O Thou whose mercifulnesses are mighty! 4010
  • ربنا انا ظلمنا سهو رفت  ** رحمتی کن ای رحیمیهات رفت 
  • I have pardoned (him), do Thou also pardon me—(pardon) the new sin and the old lapses!”
  • عفو کردم تو هم از من عفو کن  ** از گناه نو ز زلات کهن 
  • He said, “Now, O girl, do not relate (to any one) this tale which I have heard from thee.
  • گفت اکنون ای کنیزک وا مگو  ** این سخن را که شنیدم من ز تو 
  • I will unite thee with the Amír: for God's sake, for God's sake, do not breathe a word of this story,
  • با امیرت جفت خواهم کرد من  ** الله الله زین حکایت دم مزن 
  • Lest he become ashamed to face me; for he has done one bad deed and a hundred thousand good.
  • تا نگردد او ز رویم شرمسار  ** کو یکی بد کرد و نیکی صد هزار 
  • (Many) times have I put him to the test: I have entrusted him with (girls) fairer than thou art. 4015
  • بارها من امتحانش کرده‌ام  ** خوب‌تر از تو بدو بسپرده‌ام 
  • I (always) found him perfect in fidelity; (so I know that) this too was a (Divine) judgment resulting from things done by me.”
  • در امانت یافتم او را تمام  ** این قضایی بود هم از کرده‌هام 
  • Then he summoned his Amír to his presence: he extinguished in himself the wrath that meditates a violent revenge.
  • پس به خود خواند آن امیر خویش را  ** کشت در خود خشم قهراندیش را 
  • He made an agreeable excuse to him, saying, “I have become disinclined to this slave-girl,
  • کرد با او یک بهانه‌ی دل‌پذیر  ** که شدستم زین کنیزک من نفیر 
  • Because the mother of my children is terribly agitated by jealousy and envy of the girl.
  • زان سبب کز غیرت و رشک کنیز  ** مادر فرزند دارد صد ازیز 
  • The mother of my children has many claims (on me): she does not deserve (to suffer) such injustice and unkindness. 4020
  • مادر فرزند را بس حقهاست  ** او نه درخورد چنین جور و جفاست