Story of the Súfí who caught

Story of the Súfí who caught

Story of the Súfí who caught his wife with a strange man. قصه‌ی آن صوفی کی زن خود را بیگانه‌ای بگرفت

صوفیی آمد به سوی خانه روز
خانه یک در بود و زن با کفش‌دوز
A Súfí came (back) to his house in the daytime: the house had (only) one door, and his wife was with a cobbler.
جفت گشته با رهی خویش زن
اندر آن یک حجره از وسواس تن
Uxor copulata erat cum servo (amatore) suo in illo uno cubiculo propter corporis libidenem. [(His) wife was copulating with her slave (lover) in that one chamber due to bodily temptation.]
چون بزد صوفی به جد در چاشتگاه
هر دو درماندند نه حیلت نه راه
When in the forenoon the Súfí knocked on the door with all his might, both (the lovers) were at a loss (what to do): (there was) neither device nor way (of escape).
هیچ معهودش نبد کو آن زمان
سوی خانه باز گردد از دکان
It was never known (it was unprecedented) for him to return home from the shop at that time,
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
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
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
(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
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
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.




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