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4
209-218

  • 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