In the time of ‘Umar, that Prince of the Faithful gave a thief over to the executioner and officer of police.
عهد عمر آن امیر مومنان ** داد دزدی را به جلاد و عوان
The thief cried out, saying, ‘O Prince of the land, this is my first offence. Mercy!’
بانگ زد آن دزد کای میر دیار ** اولین بارست جرمم زینهار
‘God forfend,’ said ‘Umar, ‘that God should inflict severe punishment the first time.
گفت عمر حاش لله که خدا ** بار اول قهر بارد در جزا
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,170
بارها پوشد پی اظهار فضل ** باز گیرد از پی اظهار عدل
To the end that both these attributes may be displayed, and the former be hope-inspiring and the latter deterrent.’
تا که این هر دو صفت ظاهر شود ** آن مبشر گردد این منذر شود
The woman, too, had committed this wickedness many times: it passed lightly (over her) and seemed light to her.
بارها زن نیز این بد کرده بود ** سهل بگذشت آن و سهلش می‌نمود
The feeble intelligence (which she had) was unaware that the pitcher does not for ever come (back) whole from the brook.
آن نمی‌دانست عقل پای‌سست ** که سبو دایم ز جو ناید درست
That (Divine) destiny brought her to such straits as sudden death does (in the case of) the (religious) hypocrite,
آنچنانش تنگ آورد آن قضا ** که منافق را کند مرگ فجا
(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.175
نه طریق و نه رفیق و نه امان ** دست کرده آن فرشته سوی جان
(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.
آنچنان کین زن در آن حجره جفا ** خشک شد او و حریفش ز ابتلا
The Súfí said to himself, ‘O ye two miscreants, I will take vengeance on you, but with patience.
گفت صوفی با دل خود کای دو گبر ** از شما کینه کشم لیکن به صبر
(I will not act in haste) but at this moment I will feign ignorance, that every ear may not hear this bell.’
لیک نادانسته آرم این نفس ** تا که هر گوشی ننوشد این جرس
He (God) who manifests the right takes vengeance on you secretly, little by little, like the malady of phthisis.
از شما پنهان کشد کینه محق ** اندک اندک هم‌چو بیماری دق
The man suffering from phthisis dwindles incessantly like ice, but at every moment he thinks he is better.180
مرد دق باشد چو یخ هر لحظه کم ** لیک پندارد بهر دم بهترم
(He is) like the hyena which they (the hunters) are catching, and which is duped by their saying, ‘Where is this hyena?’
هم‌چو کفتاری که می‌گیرندش و او ** غره‌ی آن گفت کین کفتار کو
That woman had no secret room; she had no subterranean cellar or passage, no way to the top (of the house),
هیچ پنهان‌خانه آن زن را نبود ** سمج و دهلیز و ره بالا نبود
No oven where he (her lover) might be concealed, nor any sack that might be a screen for him.
نه تنوری که در آن پنهان شود ** نه جوالی که حجاب آن شود
’Twas like the broad plain of Resurrection Day—no hollow or hillock or place of refuge.
هم‌چو عرصه‌ی پهن روز رستخیز ** نه گو و نه پشته نه جای گریز
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.185
گفت یزدان وصف این جای حرج ** بهر محشر لا تری فیها عوج
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)."
معشوق را زیر چادر پنهان کردن جهت تلبیس و بهانه گفتن زن کی ان کید کن عظیم
She quickly threw her chádar upon him: she made the man a woman and opened the door.
چادر خود را برو افکند زود ** مرد را زن ساخت و در را بر گشود
Beneath the chádar the man was exposed to view and clearly seen—very conspicuous, like a camel on a staircase.
زیر چادر مرد رسوا و عیان ** سخت پیدا چون شتر بر نردبان
She said, ‘’Tis a lady, one of the notables of the town: she has her share of wealth and fortune.
گفت خاتونیست از اعیان شهر ** مر ورا از مال و اقبالست بهر
I bolted the door, lest any stranger should come in suddenly unawares.’
در ببستم تا کسی بیگانه‌ای ** در نیاید زود نادانانه‌ای
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)?’190
گفت صوفی چیستش هین خدمتی ** تا بر آرم بی‌سپاس و منتی
She (the wife) said, ‘Her desire is kinship and alliance (with us): she is an excellent lady, God knows who she is.
گفت میلش خویشی و پیوستگیست ** نیک خاتونیست حق داند که کیست