In wedlock both the partners must be equal, otherwise it will pinch, and (their) happiness will not endure.’
کفو باید هر دو جفت اندر نکاح ** ورنه تنگ آید نماند ارتیاح
How the wife said that she (the lady) was not bent upon household goods, and that what she wanted was modesty and virtue; and how the Súfí answered her (his wife) cryptically.
گفتن زن کی او در بند جهاز نیست مراد او ستر و صلاحست و جواب گفتن صوفی این را سرپوشیده
She (the wife) said, ‘I gave such an excuse, but she said, No, I am not one who seeks (worldly) means.
گفت گفتم من چنین عذری و او ** گفت نه من نیستم اسباب جو
We are sick and surfeited with possessions and gold; we are not like the common folk in regard to coveting and amassing (wealth).
ما ز مال و زر ملول و تخمه‌ایم ** ما به حرص و جمع نه چون عامه‌ایم
Our quest is (for) modesty and purity and virtue: truly, welfare in both worlds depends on that.’200
قصد ما سترست و پاکی و صلاح ** در دو عالم خود بدان باشد فلاح
The Súfí once more made the excuse of poverty and repeated it, so that it should not be hidden.
باز صوفی عذر درویشی بگفت ** و آن مکرر کرد تا نبود نهفت
The wife replied, ‘I too have repeated it and have explained our lack of household goods;
گفت زن من هم مکرر کرده‌ام ** بی‌جهازی را مقرر کرده‌ام
(But) her resolution is firmer than a mountain, for she is not dismayed by a hundred poverties.
اعتقاد اوست راسختر ز کوه ** که ز صد فقرش نمی‌آید شکوه
She keeps saying, What I want is chastity: the thing sought from you is sincerity and high-mindedness.’
او همی‌گوید مرادم عفتست ** از شما مقصود صدق و همتست
The Súfí said, ‘In sooth she has seen and is seeing our household goods and possessions, (both) the overt and the covert—205
گفت صوفی خود جهاز و مال ما ** دید و می‌بیند هویدا و خفا
A narrow house, a dwelling-place for a single person, where a needle would not remain hid.
خانه‌ی تنگی مقام یک تنی ** که درو پنهان نماند سوزنی
Moreover, she in (her) guilelessness knows better than we (what is) modesty and purity and renunciation and virtue.
باز ستر و پاکی و زهد و صلاح ** او ز ما به داند اندر انتصاح
She knows better than we (all) the aspects of modesty, and the rear and front and head and tail of modesty.
به ز ما می‌داند او احوال ستر ** وز پس و پیش و سر و دنبال ستر
Evidently she (our daughter) is without household goods and servant, and she (the lady) herself is well-acquainted with virtue and modesty.
ظاهرا او بی‌جهاز و خادمست ** وز صلاح و ستر او خود عالمست
It is not required of a father to dilate on (his daughter's) modesty, when in her it is manifest as a bright day.’210
شرح مستوری ز بابا شرط نیست ** چون برو پیدا چو روز روشنیست
I have told this story with the intent that thou mayst not weave idle talk when the offence is glaring.
این حکایت را بدان گفتم که تا ** لاف کم بافی چو رسوا شد خطا
O thou who art likewise excessive in thy pretension, to thee (in thy case) there has been this (same hypocritical) exertion and (vain) belief.
مر ترا ای هم به دعوی مستزاد ** این بدستت اجتهاد و اعتقاد
Thou hast been unfaithful, like the Súfí's wife: thou hast opened in fraud the snare of cunning,
چون زن صوفی تو خاین بوده‌ای ** دام مکر اندر دغا بگشوده‌ای
For thou art ashamed before every dirty braggart, and not before thy God.
که ز هر ناشسته رویی کپ زنی ** شرم داری وز خدای خویش نی
The purpose for which God is called Samí‘ (Hearing) and Basír (Seeing).
غرض از سمیع و بصیر گفتن خدا را
God has called Himself Basír (Seeing), in order that His seeing thee may at every moment be a deterrent (against sin).215
از پی آن گفت حق خود را بصیر ** که بود دید ویت هر دم نذیر
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 سمیع ** تا ببندی لب ز گفتار شنیع
God has called Himself ‘Alím (Knowing), in order that thou mayst fear to meditate a wicked deed.
از پی آن گفت حق خود را علیم ** تا نیندیشی فسادی تو ز بیم
These are not proper names applicable to God: (proper names are merely designations), for even a negro may have the name Káfúr (Camphor).
نیست اینها بر خدا اسم علم ** که سیه کافور دارد نام هم
The Names (of God) are derivative and (denote) Eternal Attributes: (they are) not unsound like (the doctrine of) the First Cause.
اسم مشتقست و اوصاف قدیم ** نه مثال علت اولی سقیم
Otherwise, it would be ridicule and mockery and deception, (like calling) a deaf person Samí‘ (Hearer) and blind men Ziyá (Radiance);220
ورنه تسخر باشد و طنز و دها ** کر را سامع ضریران را ضیا
Or (as though) Hayí (Bashful) should be the proper name of an impudent fellow, or Sabíh (Beautiful) the name of a hideous blackamoor.
یا علم باشد حیی نام وقیح ** یا سیاه زشت را نام صبیح