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  • کی بود دزدی به شکل پای‌دار  ** کی بود طاعت چو خلد پایدار 
  • How should robbery look like the foot of the gallows? How should piety be like the everlasting abode (Paradise)?
  • هیچ اصلی نیست مانند اثر  ** پس ندانی اصل رنج و درد سر  3985
  • No origin resembles its product; therefore thou canst not know the origin of (thy) pain and headache.
  • لیک بی‌اصلی نباشدت این جزا  ** بی‌گناهی کی برنجاند خدا 
  • But this punishment is not without an origin: how should God inflict pain without any sin (having been committed)?
  • آنچ اصلست و کشنده‌ی آن شی است  ** گر نمی‌ماند بوی هم از وی است 
  • 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.
  • پس بدان رنجت نتیجه‌ی زلتیست  ** آفت این ضربتت از شهوتیست 
  • Know, then, that thy pain is the result of some lapse (and that) this woe with which thou art stricken arises from some lust.
  • گر ندانی آن گنه را ز اعتبار  ** زود زاری کن طلب کن اغتفار 
  • If thou canst not discern that sin by means of consideration, at once make humble entreaty and seek pardon (from God).
  • سجده کن صد بار می‌گوی ای خدا  ** نیست این غم غیر درخورد و سزا  3990
  • Prostrate thyself a hundred times and keep saying, “O God, this pain is nothing but my due and desert.
  • ای تو سبحان پاک از ظلم و ستم  ** کی دهی بی‌جرم جان را درد و غم 
  • 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?
  • من معین می‌ندانم جرم را  ** لیک هم جرمی بباید گرم را 
  • I do not know my sin definitely, but (I know that) there must be a sin (to account) for the anguish.
  • چون بپوشیدی سبب را ز اعتبار  ** دایما آن جرم را پوشیده دار 
  • Since Thou hast concealed the cause from my consideration, do Thou always keep my sin concealed (from others);
  • که جزا اظهار جرم من بود  ** کز سیاست دزدیم ظاهر شود 
  • For it would be retribution to disclose my sin, so that my thievery (rascality) should be made manifest by punishment.”
  • 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 
  • 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.
  • شاه با خود آمد استغفار کرد  ** یاد جرم و زلت و اصرار کرد  3995
  • The monarch came to himself. He asked pardon (of God) and confessed his sin and lapse and persistence (in wrong-doing).
  • گفت با خود آنچ کردم با کسان  ** شد جزای آن به جان من رسان 
  • He said to himself, “The retribution for what I did to certain persons has reached (overtaken) my soul.
  • قصد جفت دیگران کردم ز جاه  ** بر من آمد آن و افتادم به چاه 
  • 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).
  • من در خانه‌ی کسی دیگر زدم  ** او در خانه‌ی مرا زد لاجرم 
  • I knocked at the door of another person's house: consequently he knocked at the door of my house.”
  • هر که با اهل کسان شد فسق‌جو  ** اهل خود را دان که قوادست او 
  • Whoever seeks to commit adultery with (other) people's wives, know that he is a pimp to his own wife;
  • زانک مثل آن جزای آن شود  ** چون جزای سیه مثلش بود  4000
  • For that (adultery) is requited by the like, since the retribution for an evil act is an act like unto it.
  • چون سبب کردی کشیدی سوی خویش  ** مثل آن را پس تو دیوثی و بیش 
  • Inasmuch as you have made a cord and pulled one like it towards yourself, you are a wittol and worse.
  • غصب کردم از شه موصل کنیز  ** غصب کردند از من او را زود نیز 
  • “I took the king of Mawsil's concubine from him by force, (so) she was soon taken by force from me too.
  • او کامین من بد و لالای من  ** خاینش کرد آن خیانتهای من 
  • My treacherous deeds made a traitor of him who was my trusted friend and servant.
  • نیست وقت کین‌گزاری و انتقام  ** من به دست خویش کردم کار خام 
  • ’Tis no time to inflict punishment (for the injury) and avenge myself: I prepared the disaster with my own hand.
  • گر کشم کینه بر آن میر و حرم  ** آن تعدی هم بیاید بر سرم  4005
  • If I wreak vengeance on the Amír and the woman, that trespass also will come (recoil) on my head,
  • هم‌چنانک این یک بیامد در جزا  ** آزمودم باز نزمایم ورا 
  • Just as this (other) one has (already) come (upon me) in retribution: I have tried Him (God), I will not try Him again.
  • درد صاحب موصلم گردن شکست  ** من نیارم این دگر را نیز خست 
  • The grief of the lord of Mawsil has broken my neck: I dare not wound this other man as well.
  • داد حق‌مان از مکافات آگهی  ** گفت ان عدتم به عدنا به 
  • God hath given us information concerning retribution: He hath said, ‘If ye repeat it (the offence), We shall repeat it (the punishment).’