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باز صوفی عذر درویشی بگفت ** و آن مکرر کرد تا نبود نهفت
- The Súfí once more made the excuse of poverty and repeated it, so that it should not be hidden.
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گفت زن من هم مکرر کردهام ** بیجهازی را مقرر کردهام
- The wife replied, ‘I too have repeated it and have explained our lack of household goods;
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اعتقاد اوست راسختر ز کوه ** که ز صد فقرش نمیآید شکوه
- (But) her resolution is firmer than a mountain, for she is not dismayed by a hundred poverties.
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او همیگوید مرادم عفتست ** از شما مقصود صدق و همتست
- She keeps saying, What I want is chastity: the thing sought from you is sincerity and high-mindedness.’
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گفت صوفی خود جهاز و مال ما ** دید و میبیند هویدا و خفا 205
- The Súfí said, ‘In sooth she has seen and is seeing our household goods and possessions, (both) the overt and the covert—
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خانهی تنگی مقام یک تنی ** که درو پنهان نماند سوزنی
- A narrow house, a dwelling-place for a single person, where a needle would not remain hid.
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باز ستر و پاکی و زهد و صلاح ** او ز ما به داند اندر انتصاح
- Moreover, she in (her) guilelessness knows better than we (what is) modesty and purity and renunciation and virtue.
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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.
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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.
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شرح مستوری ز بابا شرط نیست ** چون برو پیدا چو روز روشنیست 210
- It is not required of a father to dilate on (his daughter's) modesty, when in her it is manifest as a bright day.’
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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.
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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.
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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,
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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.
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غرض از سمیع و بصیر گفتن خدا را
- The purpose for which God is called Samí‘ (Hearing) and Basír (Seeing).
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از پی آن گفت حق خود را بصیر ** که بود دید ویت هر دم نذیر 215
- God has called Himself Basír (Seeing), in order that His seeing thee may at every moment be a deterrent (against sin).
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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.
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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.
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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).
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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.
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ورنه تسخر باشد و طنز و دها ** کر را سامع ضریران را ضیا 220
- Otherwise, it would be ridicule and mockery and deception, (like calling) a deaf person Samí‘ (Hearer) and blind men Ziyá (Radiance);
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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.
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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;
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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.
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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.
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من همی دانستمت پیش از وصال ** که نکورویی ولیکن بدخصال 225
- I knew, before (our meeting), that thou art good-looking but evil-natured;