به ز ما می‌داند او احوال ستر ** وز پس و پیش و سر و دنبال ستر
She knows better than we (all) the aspects of modesty, and the rear and front and head and tail of modesty.
ظاهرا او بی‌جهاز و خادمست ** وز صلاح و ستر او خود عالمست
Evidently she (our daughter) is without household goods and servant, and she (the lady) herself is well-acquainted with virtue and modesty.
شرح مستوری ز بابا شرط نیست ** چون برو پیدا چو روز روشنیست210
It is not required of a father to dilate on (his daughter's) modesty, when in her it is manifest as a bright day.’
این حکایت را بدان گفتم که تا ** لاف کم بافی چو رسوا شد خطا
I have told this story with the intent that thou mayst not weave idle talk when the offence is glaring.
مر ترا ای هم به دعوی مستزاد ** این بدستت اجتهاد و اعتقاد
O thou who art likewise excessive in thy pretension, to thee (in thy case) there has been this (same hypocritical) exertion and (vain) belief.
چون زن صوفی تو خاین بوده‌ای ** دام مکر اندر دغا بگشوده‌ای
Thou hast been unfaithful, like the Súfí's wife: thou hast opened in fraud the snare of cunning,
که ز هر ناشسته رویی کپ زنی ** شرم داری وز خدای خویش نی
For thou art ashamed before every dirty braggart, and not before thy God.
غرض از سمیع و بصیر گفتن خدا را
The purpose for which God is called Samí‘ (Hearing) and Basír (Seeing).
از پی آن گفت حق خود را بصیر ** که بود دید ویت هر دم نذیر215
God has called Himself Basír (Seeing), in order that His seeing thee may at every moment be a deterrent (against sin).
از پی آن گفت حق خود را سمیع ** تا ببندی لب ز گفتار شنیع
God has called Himself Samí‘ (Hearing), in order that thou mayst close thy lips (and refrain) from foul speech.
از پی آن گفت حق خود را علیم ** تا نیندیشی فسادی تو ز بیم
God has called Himself ‘Alím (Knowing), in order that thou mayst fear to meditate a wicked deed.
نیست اینها بر خدا اسم علم ** که سیه کافور دارد نام هم
These are not proper names applicable to God: (proper names are merely designations), for even a negro may have the name Káfúr (Camphor).
اسم مشتقست و اوصاف قدیم ** نه مثال علت اولی سقیم
The Names (of God) are derivative and (denote) Eternal Attributes: (they are) not unsound like (the doctrine of) the First Cause.
ورنه تسخر باشد و طنز و دها ** کر را سامع ضریران را ضیا220
Otherwise, it would be ridicule and mockery and deception, (like calling) a deaf person Samí‘ (Hearer) and blind men Ziyá (Radiance);
یا علم باشد حیی نام وقیح ** یا سیاه زشت را نام صبیح
Or (as though) Hayí (Bashful) should be the proper name of an impudent fellow, or Sabíh (Beautiful) the name of a hideous blackamoor.
طفلک نوزاده را حاجی لقب ** یا لقب غازی نهی بهر نسب
You may confer the title of Hájjí (Pilgrim) or Ghází (Holy Warrior) on a newborn child for the purpose of (indicating his) lineage;
گر بگویند این لقبها در مدیح ** تا ندارد آن صفت نبود صحیح
(But) if these titles are used in praise, they are not correct unless he (the person so described) possess that (particular) quality.
تسخر و طنزی بود آن یا جنون ** پاک حق عما یقول الظالمون
(Otherwise), it would be a ridicule and mockery (so to use them), or madness: God is clear of (untouched by) what the unrighteous say.
من همی دانستمت پیش از وصال ** که نکورویی ولیکن بدخصال225
I knew, before (our meeting), that thou art good-looking but evil-natured;
من همی دانستمت پیش از لقا ** کز ستیزه راسخی اندر شقا
I knew, before coming face to face (with thee), that by reason of contumacy thou art set fast in damnation.
چونک چشمم سرخ باشد در غمش ** دانمش زان درد گر کم بینمش
When my eye is red in ophthalmia, I know it (the redness) is from the disease, (even) if I do not see it (the redness).
تو مرا چون بره دیدی بی شبان ** تو گمان بردی ندارم پاسبان
Thou deemedst me as a lamb without the shepherd, thou thoughtest that I have none keeping watch (over me).
عاشقان از درد زان نالیده‌اند ** که نظر ناجایگه مالیده‌اند
The cause why lovers have moaned in grief is that they have rubbed their eyes malapropos.
بی‌شبان دانسته‌اند آن ظبی را ** رایگان دانسته‌اند آن سبی را230
They have regarded that Gazelle as being shepherdless, they have regarded that Captive as (one who may be taken) cost-free,
تا ز غمزه تیر آمد بر جگر ** که منم حارس گزافه کم نگر
Till (suddenly) an arrow from the glance (of Divine jealousy) comes (descends) upon the heart, (as though) to say, ‘I am the Keeper: do not look wantonly.
کی کم از بره کم از بزغاله‌ام ** که نباشد حارس از دنباله‌ام
How am I meaner than a lamb, meaner than a kid, that there should not be a keeper behind me?