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
I knew, before (our meeting), that thou art good-looking but evil-natured;225
من همی دانستمت پیش از وصال ** که نکورویی ولیکن بدخصال
I knew, before coming face to face (with thee), that by reason of contumacy thou art set fast in damnation.
من همی دانستمت پیش از لقا ** کز ستیزه راسخی اندر شقا
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).
چونک چشمم سرخ باشد در غمش ** دانمش زان درد گر کم بینمش
Thou deemedst me as a lamb without the shepherd, thou thoughtest that I have none keeping watch (over me).
تو مرا چون بره دیدی بی شبان ** تو گمان بردی ندارم پاسبان
The cause why lovers have moaned in grief is that they have rubbed their eyes malapropos.
عاشقان از درد زان نالیدهاند ** که نظر ناجایگه مالیدهاند
They have regarded that Gazelle as being shepherdless, they have regarded that Captive as (one who may be taken) cost-free,230
بیشبان دانستهاند آن ظبی را ** رایگان دانستهاند آن سبی را
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.
تا ز غمزه تیر آمد بر جگر ** که منم حارس گزافه کم نگر
How am I meaner than a lamb, meaner than a kid, that there should not be a keeper behind me?
کی کم از بره کم از بزغالهام ** که نباشد حارس از دنبالهام
I have a Keeper whom it beseems to hold dominion: He knoweth the wind that blows upon me.
حارسی دارم که ملکش میسزد ** داند او بادی که آن بر من وزد