(When there is) neither way (of escape) nor comrade (to help) nor (hope of) quarter, (and when) the Angel (of Death) has put out his hand to (seize) the soul.175
نه طریق و نه رفیق و نه امان ** دست کرده آن فرشته سوی جان
(Such is the state of the hypocrite), even as this woman in that chamber of iniquity was paralysed, she and her companion, by the tribulation.
آنچنان کین زن در آن حجره جفا ** خشک شد او و حریفش ز ابتلا
The Súfí said to himself, ‘O ye two miscreants, I will take vengeance on you, but with patience.
گفت صوفی با دل خود کای دو گبر ** از شما کینه کشم لیکن به صبر
(I will not act in haste) but at this moment I will feign ignorance, that every ear may not hear this bell.’
لیک نادانسته آرم این نفس ** تا که هر گوشی ننوشد این جرس
He (God) who manifests the right takes vengeance on you secretly, little by little, like the malady of phthisis.
از شما پنهان کشد کینه محق ** اندک اندک هم‌چو بیماری دق
The man suffering from phthisis dwindles incessantly like ice, but at every moment he thinks he is better.180
مرد دق باشد چو یخ هر لحظه کم ** لیک پندارد بهر دم بهترم
(He is) like the hyena which they (the hunters) are catching, and which is duped by their saying, ‘Where is this hyena?’
هم‌چو کفتاری که می‌گیرندش و او ** غره‌ی آن گفت کین کفتار کو
That woman had no secret room; she had no subterranean cellar or passage, no way to the top (of the house),
هیچ پنهان‌خانه آن زن را نبود ** سمج و دهلیز و ره بالا نبود
No oven where he (her lover) might be concealed, nor any sack that might be a screen for him.
نه تنوری که در آن پنهان شود ** نه جوالی که حجاب آن شود
’Twas like the broad plain of Resurrection Day—no hollow or hillock or place of refuge.
هم‌چو عرصه‌ی پهن روز رستخیز ** نه گو و نه پشته نه جای گریز
God hath described this distressful place, (which is) for the scene of the (Last) Congregation, (in the words) thou wilt not see therein any unevenness.185
گفت یزدان وصف این جای حرج ** بهر محشر لا تری فیها عوج
How the wife, for the sake of imposition, hid the beloved one under her chádar and offered a false excuse, "for verily, great is the cunning of you (women)."
معشوق را زیر چادر پنهان کردن جهت تلبیس و بهانه گفتن زن کی ان کید کن عظیم
She quickly threw her chádar upon him: she made the man a woman and opened the door.
چادر خود را برو افکند زود ** مرد را زن ساخت و در را بر گشود
Beneath the chádar the man was exposed to view and clearly seen—very conspicuous, like a camel on a staircase.
زیر چادر مرد رسوا و عیان ** سخت پیدا چون شتر بر نردبان
She said, ‘’Tis a lady, one of the notables of the town: she has her share of wealth and fortune.
گفت خاتونیست از اعیان شهر ** مر ورا از مال و اقبالست بهر
I bolted the door, lest any stranger should come in suddenly unawares.’
در ببستم تا کسی بیگانه‌ای ** در نیاید زود نادانانه‌ای
The Súfí said, ‘Oh, what service is there (to be done) for her, that I may perform it without (expecting) any thanks or favour (in return)?’190
گفت صوفی چیستش هین خدمتی ** تا بر آرم بی‌سپاس و منتی
She (the wife) said, ‘Her desire is kinship and alliance (with us): she is an excellent lady, God knows who she is.
گفت میلش خویشی و پیوستگیست ** نیک خاتونیست حق داند که کیست
She wished to see our daughter privily; (but) as it happens, the girl is at school;
خواست دختر را ببیند زیر دست ** اتفاقا دختر اندر مکتبست
(So) then she said, Whether she (the daughter) be flour or bran, with (all my) soul and heart I will make her (my son's) bride.
باز گفت ار آرد باشد یا سبوس ** می‌کنم او را به جان و دل عروس
She has a son, who is not in the town: he is handsome and clever, an active lad and one that earns a living.’
یک پسر دارد که اندر شهر نیست ** خوب و زیرک چابک و مکسب کنیست
The Súfí said, ‘We are poor and wretched and inferior (in station); this lady's family are rich and respected.195
گفت صوفی ما فقیر و زار و کم ** قوم خاتون مال‌دار و محتشم
How should this (girl) be an equal match for them in marriage?—one folding door of wood and another of ivory!
کی بود این کفو ایشان در زواج ** یک در از چوب و دری دیگر ز عاج
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
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