1Cademy - بخش ۲۵ - خشم گرفتن پدر لیلی از مجنون به جهت آمدن وی به خانه همسایه لیلی و به دادخواهی به درگاه خلیفه رفتن و سوگند خود را که پیش ازین مذکور شد راست کردن / Section 25 - Laylas Father Becoming Angry at Majnun Because of His Coming to the House of Laylas Neighbor, and Going to the Court of the Caliph to Seek Justice, and Fulfilling the Oath He Had Sworn Which Was Mentioned Before

Learn Before

Haft Awrang

Poem

بخش ۲۵ - خشم گرفتن پدر لیلی از مجنون به جهت آمدن وی به خانه همسایه لیلی و به دادخواهی به درگاه خلیفه رفتن و سوگند خود را که پیش ازین مذکور شد راست کردن / Section 25 - Layla's Father Becoming Angry at Majnun Because of His Coming to the House of Layla's Neighbor, and Going to the Court of the Caliph to Seek Justice, and Fulfilling the Oath He Had Sworn Which Was Mentioned Before

Original content

چون مانع دل رمیده مجنون
از صحبت آن نگار موزون

یعنی پدر بزرگوارش
آن در همه فن بزرگ کارش

سوگند که خورده بود از اول
از قصه بیوه شد مسجل

برخاست به مقتضای سوگند
محمل به در خلیفه افکند

برخواند به رسم دادخواهی
افسانه خویش را کماهی

کز عامریان ستیزه خویی
در بیت و غزل بدیهه گویی

آشفته سری به زرق و سالوس
بدریده لباس نام و ناموس

از قاعده ادب فتاده
خود را مجنون لقب نهاده

افکنده ز روی راز پرده
صد پرده ز عشق ساز کرده

دارم گهری یگانه چون حور
از چشم زد زمانه مستور

مستوره حجله نکویی
محجوبه ستر خوبرویی

جز آینه کس ندیده رویش
نبسوده به غیر شانه مویش

آن شیفته رای دیو دیده
رسوا شده دهل دریده

از بس که زند ز عشق او دم
آوازه او گرفت عالم

در جمله جهان یک انجمن نیست
کافسانه سرای این سخن نیست

نامش که به سان جان نهان بود
در سینه من به جای جان بود

از بس به غزل سراید آن را
پر ساخت ازان همه جهان را

زآمد شد او به خانه من
فرسوده شد آستانه من

بی حلقه زدن ز در درآید
پایش شکنم به سر درآید

گر در بندم درآید از بام
صبحش رانم قدم زند شام

همسایه که رنج او کشیده ست
هم زآمدنش به جان رسیده ست

جز تو که رسد به غور من کس
از بهر خدا به غور من رس

حرفی دو به خامه عنایت
بنویس به میر آن ولایت

تا قاعده کرم کند ساز
وین حادثه از سرم کند باز

دانست خلیفه شرح حالش
بنوشت به وفق آن مثالش

چون میر ولایت آن رقم خواند
مرکب سوی قیس و قوم او راند

انداخت بساط داوری را
زد بانگ سران عامری را

قیس و پدرش به هم نشستند
اعیان قبیله حلقه بستند

منشور خلیفه کرد بیرون
مضمون وی آنکه قیس مجنون

کز لیلی و عشق او زند لاف
بیرون ننهد قدم ز انصاف

زین پس پی کار خود نشیند
بر خاک دیار خود نشیند

لیلی گویان غزل نخواند
لیلی جویان جمل نراند

پا باز کشد ز جست و جویش
لب مهر کند ز گفت و گویش

بر خاک درش وطن نسازد
وز ذکر وی انجمن نسازد

نی بر دمنش ترانه گوید
نی با طللش فسانه گوید

منزل نکند بر آستانش
محفل ننهد ز داستانش

آتش نزند به عود هستی
نامش نکند سرود مستی

ور زانکه خلاف این کند کار
باشد به هلاک خود سزاوار

هر کس که کند به قتلش آهنگ
بر شیشه هستیش زند سنگ

بر وی دیت و قصاص نبود
سرکوبی عام و خاص نبود

این واقعه را چو قوم دیدند
مضمون مثال را شنیدند

بر قیس زبان دراز کردند
چشم شفقت فراز کردند

گفتند که غور کار دیدی
منشور خلیفه را شنیدی

من بعد مجال دم زدن نیست
بالاتر ازین سخن سخن نیست

گر می نشوی بدین سخن راست
خونت هدر است و مال یغماست

بر مادر و بر پدر ببخشای
زین شیوه ناصواب باز آی

لیلی و پدر اگر ستیزند
خون تو بدین گنه بریزند

ما را چه ره ستیزه رویی
امکان نزاع و کینه جویی

مجنون ز سماع این ترانه
برداشت نفیر عاشقانه

از هر مژه خون دل روان کرد
بر چهره زرد خون فشان کرد

خود را به زمین خواری افکند
در ورطه خاکساری افکند

پیچید چو مار زخم خورده
افتاد چو مور نیم مرده

هوشش ز سر و توان ز تن رفت
مصروع آسا ز خویشتن رفت

گردش همه خلق حلقه بستند
در حلقه ماتمش نشستند

داور ز غمش نشست در خون
شد شیوه داوری دگرگون

دستور حکومتش شده سست
منشور خلیفه را فرو شست

کین نامه که زیرکی فروش است
قانون معاش اهل هوش است

جز بر سر عاقلان قلم نیست
دیوانه سزای این رقم نیست

تا دیر فتاده بود بر خاک
رخساره نهاده بود بر خاک

چون بیهشیش ز سر برون شد
هوشش به نشید رهنمون شد

با زخمه عشق ساخت چون چنگ
شد ساز بدین نشیدش آهنگ

ما گرم روان راه عشقیم
غارت زدگان شاه عشقیم

جز عشق وظیفه نیست ما را
پروای خلیفه نیست ما را

زان پایه که عشق پای ما بست
کوتاه بود خلیفه را دست

آنجا که حمام ما گریزد
شهباز خلیفه پر بریزد

ما طایر سدره آشیانیم
بالای زمین و آسمانیم

زان دام که عنکبوت سازد
از پهلوی ما چه قوت سازد

لیلی چو درون جان نهد پای
در زاویه دلم کند جای

گو بند بر او خلیفه ره را
بستان ز وی این دو جلوه گه را

هیهات چه جای این خیال است
مهجوری من ز وی محال است

محوم در وی چو سایه در نور
دور است که من ز من شوم دور

English translation

When the one who barred the fled heart of Majnun from the company of that graceful beauty — that is, her venerable father, great in his affairs in every art — the oath he had sworn at first was confirmed by the tale of the widow, he rose in accordance with the oath and cast his litter at the Caliph's gate. He recited, in the manner of seeking justice, his own tale just as it was: "That from the Amirites, a contentious fellow, improvising in verse and ghazal, a disordered head given to guile and hypocrisy, who has torn the garment of name and honor, fallen from the rule of decorum, has titled himself 'Majnun', has cast the veil from the face of the secret, and composed a hundred veils of love. I possess a unique jewel like a houri, hidden from the evil eye of the age, veiled in the bridal chamber of goodness, concealed in the covering of fair-facedness. None but the mirror has seen her face, none but the comb has touched her hair. That madman of demon-seen counsel, disgraced, a torn drum, from so much boasting of love for her, her fame has seized the world. In all the world there is not one assembly that is not a teller of this tale. Her name, which was hidden like the soul, was in my breast in place of the soul — from his so much singing of it in ghazals, he has filled all the world with it. From his comings and goings to my house, my threshold has worn away. Without knocking he enters the door — were I to break his leg, he would come in on his head. If I bar the door, he comes in through the roof; if I drive him off at dawn, he treads in at dusk. The neighbor who has endured his trouble is likewise brought to the end of his patience by his coming. None but you can reach the depth of my plight — for God's sake, attend to my plight. Write a word or two with the pen of favor to the emir of that province, that he may set in order the rule of grace and remove this affliction from my head." The Caliph understood the account of his state and wrote his decree in accordance with it. When the emir of the province read that writ, he rode his mount toward Qays and his tribe. He spread the carpet of judgment and summoned the chiefs of the Amirites. Qays and his father sat down together, the notables of the tribe formed a circle. He brought out the Caliph's decree, its content being that Qays the Majnun — who boasts of Layla and love for her — shall not set foot outside of fairness. Henceforth he shall settle to his own business, dwell on the soil of his own land, shall not sing ghazals uttering 'Layla', shall not drive his camel seeking Layla, shall withdraw his foot from her search, seal his lips from talk of her, shall not make a home on the dust of her door, shall not make an assembly of mention of her, shall neither sing a song at her ruined dwelling, nor tell a tale to her abandoned camp, shall not lodge at her threshold, shall not hold a gathering of her story, shall not set fire to the aloes-wood of his being, shall not make her name the song of drunkenness. And if he acts contrary to this, he shall deserve his own destruction. Whoever intends his killing and strikes a stone at the glass of his being — upon him there shall be no blood-price or retaliation, no reproach from commoner or noble. When the tribe saw this event and heard the content of the decree, they loosed their tongues against Qays and shut the eye of compassion. They said: "You have seen the depth of the matter, you have heard the Caliph's decree. Henceforth there is no room to breathe a word; higher than this word there is no word. If you do not conform to this command, your blood is forfeit and your goods are plunder. Have mercy on your mother and father, turn back from this improper way. If Layla and her father contend and shed your blood for this sin, what path have we for contention, any possibility of dispute and vengeance-seeking?" Majnun, on hearing this song, raised a lover's wail. From every eyelash he made the heart's blood flow, scattered blood upon his yellow face. He cast himself to the ground in abasement, threw himself into the abyss of humility. He writhed like a wounded snake, fell like a half-dead ant. His senses left his head and strength his body; like an epileptic he passed out of himself. All the people formed a circle around him and sat in the circle of his mourning. The judge, from grief for him, sank in blood; the manner of judgment was transformed. The ordinance of his rule grew weak; he washed away the Caliph's decree, saying: "For this letter, which vends cleverness and is the law of livelihood for the sensible, is a pen only for the heads of the rational; a madman does not deserve this writ." For a long while he had lain upon the dust, his cheek laid upon the dust. When his unconsciousness left his head, his senses were guided to a song. He tuned like a harp with the plectrum of love; his instrument set to the melody of this song: "We are the ardent travelers of love's road, the plunder-stricken of the King of Love. We have no duty but love; we have no care for the Caliph. From the station where love has bound our foot, the Caliph's hand is too short. There, where our dove takes flight, the Caliph's royal falcon sheds its feathers. We are the bird nesting on the Lote-tree, above the earth and the sky. From the web the spider weaves, what nourishment can it make from our side? When Layla sets foot within my soul and takes her place in the corner of my heart, tell the Caliph to bar the road against her, to take from her these two places of manifestation. Alas, what room is there for this fancy? My separation from her is impossible. I am effaced in her like a shadow in light; far be it that I should become far from myself."

Updated 2026-07-19

Contributors are:

Who are from:

References

Ganjoor

Learn Before

Original content

English translation

Related