ز آن دمی کادم از آن مدهوش گشت ** هوش اهل آسمان بی‌‌هوش گشت‌‌

From that breath by which Adam was dumbfounded and the wits of the people of Heaven were made witless.”

مصطفی بی‌‌خویش شد ز آن خوب صوت ** شد نمازش از شب تعریس فوت‌‌

Mustafá became beside himself at that beautiful voice: his prayer escaped him (was left unperformed) on the night of the ta‘rís.

سر از آن خواب مبارک بر نداشت ** تا نماز صبحدم آمد به چاشت‌‌ 1990

He did not raise his head from that blessed sleep until the (time of the) dawn prayer had advanced to (the time of) forenoon.

در شب تعریس پیش آن عروس ** یافت جان پاک ایشان دستبوس‌‌

On the night of the ta‘rís his holy spirit gained (the privilege of) kissing hands in the presence of the Bride.

عشق و جان هر دو نهانند و ستیر ** گر عروسش خوانده‌‌ام عیبی مگیر

Love and the Spirit are, both of them, hidden and veiled: if I have called Him (God) the Bride, do not find fault.

از ملولی یار خامش کردمی ** گر همو مهلت بدادی یک دمی‌‌

I would have been silent from (fear of) the Beloved's displeasure, if He had granted me a respite for one moment,

لیک می‌‌گوید بگو هین عیب نیست ** جز تقاضای قضای غیب نیست‌‌

But He keeps saying, “Say on! Come, ’tis no fault, ’tis but the requirement of the (Divine) destiny in the World Unseen.”

عیب باشد کاو نبیند جز که عیب ** عیب کی بیند روان پاک غیب‌‌ 1995

The fault is (in him) who sees nothing but fault: how should the Pure Spirit of the Invisible see fault?

عیب شد نسبت به مخلوق جهول ** نی به نسبت با خداوند قبول‌‌

Fault arises (only) in relation to the ignorant creature, not in relation to the Lord of favour (clemency).

کفر هم نسبت به خالق حکمت است ** چون به ما نسبت کنی کفر آفت است‌‌

Infidelity, too, is wisdom in relation to the Creator, (but) when you impute it to us, infidelity is a noxious thing.