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4
215-239

  • 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

  • Whether that wind was cold or hot, that Knowing One is not unaware, is not absent, O infirm man.
  • سرد بود آن باد یا گرم آن علیم ** نیست غافل نیست غایب ای سقیم

  • The appetitive soul is deaf and blind to God: I with my heart was seeing thy blindness from afar. 235
  • نفس شهوانی ز حق کرست و کور ** من به دل کوریت می‌دیدم ز دور

  • For eight years I did not inquire after thee at all, because I saw thee (to be) full of ignorance, fold on fold.
  • هشت سالت زان نپرسیدم به هیچ ** که پرت دیدم ز جهل پیچ پیچ

  • Why, indeed, should I inquire after one who is in t he bath-stove (of lust), and say (to him) ‘How art thou?’ when he is (plunged) headlong (in sensuality)?
  • خود چه پرسم آنک او باشد بتون ** که تو چونی چون بود او سرنگون

  • Comparison of this world to a bath-stove and of piety to the bath.
  • مثال دنیا چون گولخن و تقوی چون حمام

  • The lust of this world is like the bath-stove by which the bath, piety, is (made) resplendent;
  • شهوت دنیا مثال گلخنست ** که ازو حمام تقوی روشنست

  • But the pious man's portion from this stove is (naught but) purity, because he is in the hot-bath and in cleanliness.
  • لیک قسم متقی زین تون صفاست ** زانک در گرمابه است و در نقاست