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بخش ۲۲ - واقف شدن قبیله لیلی از عشق مجنون با وی و منع کردن وی از ملاقات با لیلی / Section 22 - Layla's Tribe Becoming Aware of Majnun's Love for Her and Forbidding Her from Meeting with Him

Original content

خوش نغمه مغنی حجازی
این نغمه زند به پرده سازی

کز کعبه چو بازگشت مجنون
با شوقی از آنچه بود افزون

محمل به دیار لیلی افکند
سررشته وصل یافت پیوند

آمد شد پیش ساخت پیشه
جویان وصال او همیشه

چون سر زدی آفتاب خاور
در راه طلب شدی تکاور

آیین وفا ز سر گرفتی
راه در دوست برگرفتی

جامی ز می طلب لبالب
بردی بر دوست روز تا شب

چون ظلمت شب علم کشیدی
خود را به حریم غم کشیدی

در کلبه خود مقام کردی
آسایش شب حرام کردی

هر چند که دوست را ندیدی
با او گفتی و زو شنیدی

چون یکچندی بر این برآمد
صد بار دل از زمین برآمد

آن واقعه فاش شد در افواه
گشتند کسان لیلی آگاه

در گفتن این فسانه راز
نمام زبان کشید و غماز

مشروح شد این حدیث درهم
با مادر لیلی و پدر هم

یک شب ز کمال مهربانی
در گوشه خلوتی که دانی

فرزند خجسته را نشاندند
بر وی ز سخن گهر فشاندند

کای مردم چشم و راحت دل
کم شو نمک جراحت دل

هر چند که چرخ پرده دار است
در پرده دری ستیزه کار است

کم دوز پرده ای ز آغاز
ک آخر نکند دریدنش ساز

هر شب که ز مشک پرده بندد
از پرده دری سحر بخندد

یک گل به نقاب غنچه ننهفت
کز جنبش باد صبح نشکفت

یک دانه نشد به پرده خاک
کان پرده نگشت عاقبت چاک

خلق از تو و قیس آنچه گویند
زان قصه نه نیکی تو جویند

زین گونه حکایت پریشان
رسوایی توست قصد ایشان

بشنید صبا سحر ز بلبل
آوازه پرده داری گل

بر وی نفسی دمید و بگذشت
آن پرده بر او درید و بگذشت

زان پیش که این سخن شود فاش
افتد سمری به دست اوباش

کوته کن ازان زبان مردم
بر در ورق گمان مردم

دیوار چو سست شد ز یک نم
از یک دو نم دگر شود خم

گر رو ننمایدش ز معمار
پشتیوانی شود نگونسار

آتش بنشان ز آستانه
نابرده علم به سقف خانه

چون شعله به سقف خانه گیرد
صد حیله اگر کنی نمیرد

بردار ز قیس عامری دل
وز صحبت او امید بگسل

رفتن ز درت نه رای قیس است
تو کعبه و قیس بوقبیس است

لیکن تو مکن برای او کار
از پهلوی خود بیفکن این بار

یاری که ازو به دل غبار است
یارش نکنی لقب که بار است

مپسند به گردن خود این بار
بر دامنت این غبار مگذار

در ستر عفاف باش مستور
دیگر مدهش به خانه دستور

مستور که رخ نهفته باشد
چون غنچه ناشکفته باشد

آسوده بود به طرف گلزار
رسوا نشود به کوی و بازار

وان دم که گشادچهره چون گل
زد نعره عشق و شوق بلبل

از طارم گلبنش شکستند
با شاخ گیاه دسته بستند

گردانیدند گرد هر کوی
بردند به هرزه آبش از روی

هر چند که دامن تو پاک است
وز طعنه حاسدت نه باک است

آلوده هر گمان چه باشی
افتاده به هر زبان چه باشی

آن را که ز درد سر معاف است
طبعش خالی ز انحراف است

از درد سر عصابه رستن
بهتر که به سر عصابه بستن

لیلی می کرد پندشان گوش
از آتش قیس سینه پر جوش

ایشان با قیس بر سر جنگ
لیلی بی قیس با دلی تنگ

ایشان بر قیس ناسزاگوی
لیلی او را به جان دعا گوی

ایشان با قیس آب و آذر
لیلی با او چو شیر و شکر

ایشان ز برون به پندگویی
لیلی ز درون به مهرجویی

چون رو به دیار آن دل افروز
شد قیس روان به رسم هر روز

افتاد دوچار او عجوزی
همچون خر پیر پشت کوزی

رویی که ز سختی و درشتی
شاید صفتش به سنگپشتی

از کشمکش حوادث دهر
فرقی چو کدو ز موی بی بهر

خالی سر او ز زیب معجر
عاری تن او ز ستر میزر

وامانده دو لب ولی نه خندان
چون فرج دهان تهی ز زندان

چشمش چو دهان به جز یکی نه
در دجالی او شکی نه

زان صورت زشت و شکل هایل
فالی بدش اوفتاد در دل

کان کس که نخست بیند این روی
آخر ز خوشی کیش رسد بوی

بیچاره چو با دل پریشان
شد همدم ماه مهر کیشان

آن مه ز حدیث شب خبر گفت
ناسازی مادر و پدر گفت

گفتا بنگر چه پیشم آمد
بر ریش جگر چه نیشم آمد

از عشق تو داشتم دلی نیش
شد زخم جداییت بر آن ریش

از یکشبه فرقت توام دل
می سوخت به سان شمع محفل

اکنون که کشد به ماه یا سال
هم خود تو بگو که چون بود حال

از آمدن تو صد بلایم
گر زانکه رسد به تنگنایم

زان می ترسم که ناپسندی
ناگه برساندت گزندی

مجنون چو شنید این سخن را
زد چاک ز درد پیرهن را

جانی و دلی ز غصه جوشان
برگشت بدین نوا خروشان

کای دل پس از این صبور می باش
وز هر چه نه صبر دور می باش

گر رد تو کرد دوست غم نیست
آن رد ز قبول غیر کم نیست

هجری که بود مرا دلبر
وصل است و ز وصل نیز خوشتر

هر کس که نه بر رضای جانان
دارد هوس لقای جانان

در دعوی عشق نیست صادق
نتوان لقبش نهاد عاشق

عاشق که بود ز خویش رسته
بر خود در آرزو ببسته

افتاده به خاک نامرادی
خالی ز غم و تهی ز شادی

فارغ ز امید و ایمن از بیم
بنهاده سری به خط تسلیم

از محنت روزگار بی غم
از هر چه رسد ز یار خرم

English translation

The sweet-melodied Hijazi minstrel plays this tune upon the string of his instrument: That when Majnun returned from the Kaaba, with a longing greater than before, He cast his litter toward Layla's land, and found the thread of union rejoined. He made coming and going his trade, forever seeking union with her. When the eastern sun rose up, he would gallop upon the road of seeking. He would take up the rite of fidelity anew, and set out on the path to the beloved. Brimful with the wine of seeking, he would carry it to the beloved from day till night. When the darkness of night raised its banner, he would draw himself to the sanctuary of grief. He would take up his abode in his hut, and forbid himself the rest of the night. Though he did not see the beloved, he spoke with her and heard from her. When a while had passed in this way, a hundred times his heart rose up from the ground. That affair became public on people's tongues, and Layla's kin grew aware of it. In telling this secret tale, the slanderer and tale-bearer wagged their tongues. This tangled story was set forth to Layla's mother and her father too. One night, out of the utmost kindness, in a private corner that you know, They seated their blessed child, and scattered pearls of speech upon her: 'O pupil of our eye and comfort of our heart, be less the salt upon the heart's wound. Though the heavens are a keeper of veils, in the tearing of veils they are contentious. Do not sew a veil from the very start that in the end it will not be torn. Each night that it binds a veil of musk, at the veil-tearing of dawn it laughs. No rose hid in the mask of its bud that did not bloom from the stirring of the morning breeze. No seed entered the veil of the earth whose veil was not at last rent open. Whatever people say of you and Qays, by that tale they seek no good for you. By this kind of scattered gossip, their aim is only your disgrace. At dawn the morning breeze heard from the nightingale the rumor of the rose's veil-keeping; It breathed one breath upon it and passed on, tore that veil upon it and passed on. Before this talk becomes public, and a byword falls into the hands of the rabble, Cut short people's tongues about that, tear up the page of people's suspicion. When a wall has grown weak from a single drop, from one or two more drops it bends. If it shows no face of the builder, its buttress is turned upside down. Put out the fire at the threshold, before it raises its banner to the roof of the house. When the flame takes hold of the roof of the house, though you try a hundred tricks it will not die. Take your heart away from Qays the Amirite, and sever your hope of his company. Departing from your door is not Qays's counsel; you are the Kaaba, and Qays is Mount Abu Qubays. But do not act for his sake; cast this burden from your side. A friend from whom there is dust upon the heart—do not call him friend, for he is a burden. Do not accept this burden upon your neck, do not let this dust settle on your skirt. Be hidden within the covering of chastity; grant him no more leave to the house. The veiled one whose face is concealed is like the bud not yet unfolded: It rests at ease beside the rose garden, and is not disgraced in street and bazaar. And the moment it opens its face like the rose, the nightingale cries out with love and longing; They break it from the arbor of its rosebush, and bind it in a bunch with stalks of grass. They pass it around every street, and wantonly carry off the water of its face. Though your skirt is pure, and you have no fear of the envier's taunt, Why be tainted by every suspicion, why be fallen upon every tongue? The one who is spared a headache—his nature is empty of deviation. To be freed from the headache of the headband is better than to bind the band upon one's head.' Layla was giving ear to their counsel, her breast boiling from the fire of Qays: They bent on war with Qays; Layla without Qays with a constricted heart. They reviling Qays with foul words; Layla praying for him with her soul. They with Qays like water and fire; Layla with him like milk and sugar. They outwardly at counsel-giving; Layla inwardly at love-seeking. When toward the land of that heart-kindler Qays set out, as was his custom every day, An old woman crossed his path, hunched like an aged donkey, A face whose hardness and coarseness might well be likened to a tortoise's shell; From the strife of the world's mishaps, a crown bald as a gourd, bereft of hair, Her head void of the adornment of a headscarf, her body bare of the covering of a waistcloth, Two lips left hanging apart yet not smiling, like a cleft, a mouth empty of any bolt, Her eye, like her mouth, no more than one—of her being a Dajjal there was no doubt. From that ugly face and dreadful shape, an ill omen fell into his heart: That whoever first beholds this face, in the end no scent of joy will reach him. The helpless one, with a distraught heart, became the companion of the moon of the loving ones. That moon told the story of the night, spoke of the discord of mother and father. She said: 'Behold what has come before me, what sting has come upon my wounded liver. From love of you I had a heart pierced through; the wound of your parting has fallen on that sore. From one night's separation from you my heart was burning like the candle of the assembly. Now that it will drag on for a month or a year, you yourself say how my state will be. From your coming a hundred afflictions come to me, if it should press me into a strait. I fear lest some displeasure should suddenly bring harm upon you.' When Majnun heard these words, he tore his shirt asunder from grief; A soul and heart seething with sorrow, he turned back, clamoring with this song: 'O heart, henceforth be patient, and be far from all that is not patience. If the beloved has rejected you, there is no grief; that rejection is no less than another's acceptance. The separation that the beloved gives me is union, and sweeter even than union. Whoever, not in accord with the beloved's pleasure, desires the meeting with the beloved, Is not truthful in the claim of love; one cannot bestow on him the title of lover. The lover who has been freed from himself has shut upon himself the door of desire, Fallen into the dust of failure, empty of grief and void of joy, Free of hope and safe from fear, having laid his head to the line of submission, Untroubled by the hardship of the times, glad of whatever comes from the beloved.'

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Updated 2026-07-19

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Humanities

Literature

Persian Literature Prerequisite Course

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