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
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
The rich resemble those who carry dung for the bath-keeper's fire-making.240
اغنیا ماننده‌ی سرگین‌کشان ** بهر آتش کردن گرمابه‌بان
God hath implanted cupidity in them, in order that the bath may be hot and well-provided.
اندریشان حرص بنهاده خدا ** تا بود گرمابه گرم و با نوا