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بخش ۲۷ - ابا نمودن پدر لیلی از پیوند دادن وی با مجنون / Section 27 - Layla's Father Refusing to Join Her in Union with Majnun

Original content

آن دور ز راه و رسم مردم
ره کرده به رسم مردمی گم

آن در تن او به جای دل سنگ
از وی تا دل هزار فرسنگ

مطموره نشین چاه غفلت
طیاره سوار راه غفلت

از تیرگی درون خود غرق
در آب سیاه پای تا فرق

از شارع دانش اوفتاده
بر جهل جبلی ایستاده

فارغ ز خیال عشقبازی
آسوده ز حال جانگدازی

نی داغ محبتی کشیده
نه جرعه محنتی چشیده

دوری فکن دو همدم از هم
طاقت شکن دو عاشق از غم

یعنی که کفیل کار لیلی
بر هم زن روزگار لیلی

هر چند کش از نسب پدر تو
لیک از پدری رهش بدر بود

رحم پدری نداشت بر وی
صد محنت و غم گماشت بر وی

چون خواهش آن قبیله بشنید
از خواهششان عنان بپیچید

بر ابروی ناگشاده چین زد
صد عقده خشم بر جبین زد

آن کس که به خنده دل خراشد
ابرو چو گره زند چه باشد

گفت این چه خیال نادرست است
چون خانه عنکبوت سست است

گر این طلب از نخست بودی
در کیش خرد درست بودی

امروز که حیز زمانه
پر شد ز صدای این ترانه

یک گوش نماند در جهان باز
خالی ز سماع این سرآواز

طفلان که به هم فسانه گویند
این قصه به کنج خانه گویند

رندان که به نای و نوش کوشند
پیمانه بدین خروش نوشند

ناصح که نهد اساس تعلیم
از صورت حال ما کند بیم

رسوایی ازین بتر چه باشد
باد بتر این ز هر چه باشد

حاشا که پذیرد این تلافی
از پرده شعر حیله بافی

آتش که بود مفیض انوار
بر کوه بلند در شب تار

پوشیدن آن به خس چه امکان
ز اهل خرد این هوس چه امکان

شیشه که شود میان خاره
ز افتادن سخت پاره پاره

کی ز آب دهن درست گردد
بر قاعده نخست گردد

خیزید و در طلب ببندید
زین گفت و شنود لب ببندید

عاری که به گردن من آمد
آلایش دامن من آمد

عاری دگرم به سر میارید
من بعد مرا به من گذارید

بر هرزه چرا کنم من این کار
بیهوده چرا برم من این عار

آن خس که به دیده خست خارم
چون دیده خود بدو سپارم

زان کس که به دل نشاند تیرم
چون دعوی دل دهی پذیرم

با آنکه زند خدنگ کاری
مشت است و درفش کارزاری

من مشتکیم کنون ز یک مشت
زان در ندهم به بار او پشت

در مذهب رهرو سبکبار
باری نبود گرانتر از عار

در بار گران میفکنیدم
وین پشت خمیده مشکنیدم

چون عامریان نشسته خاموش
برگشت ازین محالشان گوش

مهر از لب بسته برگرفتند
آیین سخن ز سر گرفتند

گفتند حدیث عار تا چند
زین بیهده افتخار تا چند

قیس هنری به جز هنر نیست
وز دایره هنر بدر نیست

عشقی که زده ست سر ز جیبش
هان تا نکنی دلیل عیبش

خود عشق چه جای قال و قیل است
بر پاکی باطنش دلیل است

تا دل نه ز میل طبع پاک است
کی ز آتش عشق سوزناک است

در پاکی طبع نیست عاری
بر چهره فخر ازان غباری

گفتی لیلی ازین فسانه
رسوا گشته ست در زمانه

رسوایی او بگو کدام است
کز عاشقیش بلند نام است

گویا و گواست وجد و حالش
بر دعوی عفت و جمالش

معشوقه اگر جمیل نبود
عاشق به رهش ذلیل نبود

ور هست جمیل و نیستش جیب
پاکیزه ز وصله دوزی عیب

زود آتش عشق او بمیرد
معشوقی او زوال گیرد

آنجا که مقام افتخار است
زین هر دو صفت بگو چه عار است

هر چند که قیس گفت و گو کرد
دلالگی جمال او کرد

دلاله اگر هزار باشد
زینسان نه سخن گزار باشد

دلالگی جمال دلدار
نی عیب در او و نه عار

آن کجرو کج نهاد کج دل
در دایره کجیش منزل

چو این سخنان راست بشنید
چون بی خبران ز راست رنجید

شد راه جواب آن بر او بند
بگشاد زبان روان به سوگند

گفتا به خدایی خدایی
کز وی نه تهیست هیچ جایی

او بی جای و جهان ازو پر
تنها نه جهان که جان ازو پر

هر ذره اگر چه زو تهی نیست
یک ذره ازوش آگهی نیست

دیگر به پیمبران مرسل
ثابت قدمان صف اول

دانشورزان دانش آموز
بینش داران بینش افروز

پرواز ده شکسته بالان
نیرو شکن خطا سگالان

دیگر به سران کعبه مسکن
از جعبه کعبه ناوک افکن

هر ناوک و صد هزار نخجیر
بیرون ز شکارگاه تدبیر

از صید حرم همه غذاخوار
کوته زیشان زبان انکار

کز لیلی اگر درین تک و پوی
خواهید برای قیس یک موی

وان را دو جهان بها بیارید
زان کار به جز قفا نخارید

یک موی وی و هزار مجنون
گو دست ز وی بدار مجنون

مجنون که بود که داد خواهد
وز لیلی من مراد خواهد

جان دادن او بس است دادش
مردن ز فراق او مرادش

با من دگر این سخن مگویید
کام دل خویشتن مجویید

آنان چو جواب او شنیدند
وآزار عتاب او کشیدند

نومید به خانه بازگشتند
با قیس حریف راز گشتند

هر قصه که گفته بود گفتند
هر گل که شگفته بود گفتند

امید وصال یار ازو رفت
وآرام دل و قرار ازو رفت

از گریه به خون و خاک می خفت
وز سینه دردناک می گفت

لیلی جان است و من تن او
یارب به روان روشن او

کان کس که مرا ازو جدا ساخت
کاری به مراد من نپرداخت

در هر نفسیش باد مرگی
وز زندگیش مباد برگی

وان کس که دلم فگار کرده ست
دورم ز دیار و یار کرده ست

جانش چو دلم فگار بادا
و آواره به هر دیار بادا

وان کس که ز خصلت پلنگی
زد سنگ فراقم از دو رنگی

پا میخ شکاف سنگ بادش
سر در دهن نهنگ بادش

زو بر دل من چو دور خاتم
شد تنگ فراخنای عالم

واو کنده به تنگنای این دور
رویم چو نگین به ناخن جور

بادش ناخن جدا ز انگشت
دستش کوته ز خارش پشت

English translation

That one, far from the ways and customs of people, having lost his path from the manner of humanity; in whose body, in place of a heart, was a stone, from him to a heart a thousand leagues; a dweller in the dungeon of the well of heedlessness, a rider flying upon the road of heedlessness; drowned in the darkness of his own inner self, from foot to crown in black water; fallen from the highway of knowledge, standing firm upon innate ignorance; free of any thought of love-play, at ease from the state of soul-melting; having borne no brand of love, having tasted no draught of suffering; a severer of two companions from each other, a breaker of two lovers' endurance through grief; that is, the guardian of Layla's affairs, the wrecker of Layla's fortune. Though by lineage he was her father, yet from fatherhood his way was astray; he had no fatherly mercy upon her, he heaped a hundred torments and sorrows upon her. When he heard the request of that tribe, he twisted the reins away from their request; he wrinkled his already-unopened brow, he knotted a hundred knots of wrath upon his forehead. He who wounds the heart even with a smile, what will it be when he knots his brow? He said: What is this false fancy, flimsy as a spider's house? Had this request come at the first, it would have been sound in the creed of reason. Today, when the space of the age is filled with the sound of this song, not one ear remains open in the world empty of hearing this refrain. The children who tell one another tales recite this story in the corner of the house; the rakes who busy themselves with pipe and drink drain their cups to this clamor; the counselor who lays the foundation of instruction makes a warning out of our condition. What disgrace could be worse than this? May this be worse than whatever else there is. God forbid that this should be remedied from the veil of poetry's guile-weaving. The fire that pours forth light upon a high mountain in the dark night, how can it be covered with straw? How can people of reason hold such a whim? The glass that, upon hard rock, from a heavy fall shatters to pieces, when could it be made whole by spittle and return to its former state? Rise, and shut the door upon this request; close your lips to this talk. The shame that has come upon my neck has become a stain upon my skirt; bring no further shame upon my head, henceforth leave me to myself. Why should I do this deed in vain? Why should I bear this shame for nothing? That mean one who pricked my eye like a thorn, how can I entrust my own eye to him? From one who has planted an arrow in my heart, how can I accept a claim of the heart? Against one who shoots a deadly shaft, a fist is but an awl in the field of battle. I am now aggrieved by a single blow, therefore I will not lend my back to his burden. In the creed of the light-burdened wayfarer, no load is heavier than shame. Do not cast me into a heavy load, and do not break this bent back. When the Amirites sat silent, their ear turned away from this absurdity; they lifted the seal from their sealed lips, they took up the manner of speech anew. They said: How long this talk of shame? How long this vain boasting? Qays has no quality but excellence, and he is not outside the circle of virtue. The love that has risen from his collar, beware, do not take it as proof of his fault. Love itself is no place for dispute; it is a proof of the purity of his inner self. Unless the heart is pure of the desire of the base nature, how can it burn with the fire of love? In purity of nature there is no shame, no dust of that upon the face of pride. You said that Layla, through this tale, has been disgraced in the age; tell, what is her disgrace, when from being beloved her name is exalted? His ecstasy and state speak and bear witness to the claim of her chastity and beauty. If the beloved were not fair, the lover would not be abased upon her path; and were she fair yet her collar not clean, patched over with the mending of fault, soon the fire of his love would die, her belovedness would fall into decline. There where there is a station of pride, tell, what shame is there in either of these two traits? However much Qays spoke and pleaded, he played the broker of her beauty; even were the go-betweens a thousand, they could not plead so well. Brokering the beauty of the beloved is neither fault in him nor shame. That crooked-going, crooked-natured, crooked-hearted one— his dwelling was in the circle of his crookedness. When he heard these true words, like the ignorant he was pained by the truth; the way of answer was closed to him, so he loosed his tongue readily to an oath. He said: By the divinity of the Divine, of Whom no place is empty— He is placeless, and the world is full of Him; not the world alone, but the soul is full of Him; though no atom is empty of Him, not one atom has awareness of Him— and again by the sent prophets, the steadfast of the first rank, the knowledge-practicing teachers of knowledge, the visionary kindlers of insight, givers of flight to the broken-winged, breakers of the strength of the evil-scheming; and again by the chieftains dwelling at the Kaaba, who from the quiver of the Kaaba loose their arrows— every arrow and a hundred thousand quarry, beyond the hunting-ground of contrivance, all feeding upon the game of the sanctuary, the tongue of denial cut short from them— that if in this striving you should seek a single hair of Layla for Qays, and bring the two worlds as its price, from that deed you would scratch nothing but the nape of your neck. A single hair of hers, and a thousand Majnuns— tell Majnun to keep his hand from her. Who is Majnun that he should demand justice and seek his desire from my Layla? His giving up his life is enough as his justice; dying from separation is his desire. Speak this word to me no more; do not seek your own heart's desire. When they heard his answer and bore the hurt of his rebuke, they returned home in despair, and became the confidants of Qays's secret. Every tale that had been told, they told; every flower that had bloomed, they told. The hope of union with the beloved left him, and the peace and rest of his heart left him. From weeping he lay in blood and dust, and from his aching breast he said: Layla is the soul and I am her body; O Lord, by her bright spirit, the one who has parted me from her, who did nothing to fulfill my desire— in his every breath may there be a death, and of his life may there remain no leaf; and the one who has wounded my heart, has made me far from homeland and beloved— may his soul be wounded as my heart is, and may he be a wanderer in every land; and the one who, from a leopard's nature, cast the stone of my separation out of duplicity— may his foot be a nail wedged in the cleft of a rock, may his head be in the mouth of a crocodile. Through him, upon my heart, like the round of a signet, the vastness of the world has grown narrow; and he, in the strait of this cycle, has gouged my face like a gem with the fingernail of cruelty. May his fingernail be severed from his finger, may his hand fall too short to scratch his own back.

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Updated 2026-07-19

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Humanities

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Persian Literature Prerequisite Course

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