In Book Four, Section 9 of the Masnavi, Rumi explains that God refers to Himself as All-Seeing (*Basir*), All-Hearing (*Sami'*), and All-Knowing (*Alim*) not merely as literal or static titles, but as functional moral deterrents for humanity. Knowing that God is All-Seeing prevents individuals from committing wicked actions; knowing He is All-Hearing restrains them from foul speech; and knowing He is All-Knowing curbs corrupt and harmful thoughts. Thus, these divine attributes serve an active pedagogical purpose, instilling reverence, awareness, and discipline in the human soul rather than simply describing God's essence.

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## Original content
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از پی آن گفت حق خود را بصیر 
که بود دید ویت هر دم نذیر
از پی آن گفت حق خود را سمیع 
تا ببندی لب ز گفتار شنیع
از پی آن گفت حق خود را علیم 
تا نیندیشی فسادی تو ز بیم
نیست اینها بر خدا اسم علم 
که سیه کافور دارد نام هم
اسم مشتقست و اوصاف قدیم 
نه مثال علت اولی سقیم
ورنه تسخر باشد و طنز و دها 
کر را سامع ضریران را ضیا
یا علم باشد حیی نام وقیح 
یا سیاه زشت را نام صبیح
طفلک نوزاده را حاجی لقب 
یا لقب غازی نهی بهر نسب
گر بگویند این لقبها در مدیح 
تا ندارد آن صفت نبود صحیح
تسخر و طنزی بود آن یا جنون 
پاک حق عما یقول الظالمون
من همی دانستمت پیش از وصال 
که نکورویی ولیکن بدخصال
من همی دانستمت پیش از لقا 
کز ستیزه راسخی اندر شقا
چونک چشمم سرخ باشد در غمش 
دانمش زان درد گر کم بینمش
تو مرا چون بره دیدی بی شبان 
تو گمان بردی ندارم پاسبان
عاشقان از درد زان نالیده‌اند 
که نظر ناجایگه مالیده‌اند
بی‌شبان دانسته‌اند آن ظبی را 
رایگان دانسته‌اند آن سبی را
تا ز غمزه تیر آمد بر جگر 
که منم حارس گزافه کم نگر
کی کم از بره کم از بزغاله‌ام 
که نباشد حارس از دنباله‌ام
حارسی دارم که ملکش می‌سزد 
داند او بادی که آن بر من وزد
سرد بود آن باد یا گرم آن علیم 
نیست غافل نیست غایب ای سقیم
نفس شهوانی ز حق کرست و کور 
من به دل کوریت می‌دیدم ز دور
هشت سالت زان نپرسیدم به هیچ 
که پرت دیدم ز جهل پیچ پیچ
خود چه پرسم آنک او باشد بتون 
که تو چونی چون بود او سرنگون

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## English translation
For this reason God called Himself Baṣīr —\nthat His seeing of you might be, at every moment, a warning.\nFor this reason God called Himself Samīʿ —\nthat you might close your lips from shameful speech.\nFor this reason God called Himself ʿAlīm —\nthat out of fear you might not contemplate corruption.\nThese are not, for God, mere proper names —\nfor even a black slave may have the name Kāfūr [Camphor].\nThe name is derivative and the attributes are primordial —\nnot like the flawed analogy of a first cause.\nOtherwise it would be mockery and sarcasm and cunning —\ncalling the deaf Sāmiʿ, calling the blind Ḍiyāʾ.\nOr it would be calling a shameless person Ḥayyī,\nor calling one dark and ugly Ṣabīḥ.\nGiving a newborn infant the title Ḥājjī —\nor bestowing the title Ghāzī for lineage's sake.\nIf these titles are uttered in praise —\nwithout possessing that quality, they are not valid.\nThat would be mockery and sarcasm, or madness —\nGod is pure above what the wrongdoers say.\nI knew you before our union —\nthat you had a fair face but ill character.\nI knew you before our meeting —\nthat through stubbornness you are rooted in wretchedness.\nWhen my eye is red from grief for him,\nI know him through that pain even when I see him little.\nYou saw me like a lamb without a shepherd —\nyou thought I had no guardian.\nLovers have lamented from pain for this reason —\nthat they cast their gaze in the wrong place.\nThey took that gazelle to be without a shepherd —\nthey took that captive to be free for the taking.\nUntil from a coquettish glance an arrow came to the liver:\n"I am the guardian — look not so rashly."\nAm I less than a lamb, less than a young goat,\nthat there should be no guardian following me?\nI have a guardian to whom kingship befits —\nHe knows every wind that blows upon me.\nWhether that wind is cold or warm, that ʿAlīm\nis not heedless, not absent, O ailing one.\nThe carnal soul is deaf and blind to God —\nin my heart I saw your blindness from afar.\nFor eight years I asked you nothing at all,\nfor I saw you full of ignorance, wound upon wound.\nWhy would I ask one who is like an idol —\n"How are you?" when he lies overthrown?

دفتر چهارم - بخش ۹ - غرض از سمیع و بصیر گفتن خدا را / Book Four - Section 9 - The Purpose of Calling God Hearing and Seeing

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