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4
200-224

  • 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

  • You may confer the title of Hájjí (Pilgrim) or Ghází (Holy Warrior) on a newborn child for the purpose of (indicating his) lineage;
  • طفلک نوزاده را حاجی لقب ** یا لقب غازی نهی بهر نسب

  • (But) if these titles are used in praise, they are not correct unless he (the person so described) possess that (particular) quality.
  • گر بگویند این لقبها در مدیح ** تا ندارد آن صفت نبود صحیح

  • (Otherwise), it would be a ridicule and mockery (so to use them), or madness: God is clear of (untouched by) what the unrighteous say.
  • تسخر و طنزی بود آن یا جنون ** پاک حق عما یقول الظالمون