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.

ور یکی عیبی بود با صد حیات ** بر مثال چوب باشد در نبات‌‌

And if there be one fault together with a hundred advantages (excellences), it resembles the wood (woody stalk) in the sugarcane.

در ترازو هر دو را یکسان کشند ** ز آن که آن هر دو چو جسم و جان خوشند

Both (sugar and stalk) alike are put into the scales, because they both are sweet like body and soul.

پس بزرگان این نگفتند از گزاف ** جسم پاکان عین جان افتاد صاف‌‌ 2000

Not idly, therefore, the great (mystics) said this: “The body of the holy ones (the saints) is essentially pure as (their) spirit.”

گفتشان و نفسشان و نقششان ** جمله جان مطلق آمد بی‌‌نشان‌‌

Their speech and soul and form, all (this) is absolute spirit without (external) trace.

جان دشمن دارشان جسم است صرف ** چون زیاد از نرد او اسم است صرف‌‌

The spirit that regards them with enmity is a mere body; like the plus in (the game called) nard, it is a mere name.

آن به خاک اندر شد و کل خاک شد ** وین نمک اندر شد و کل پاک شد

That one (the body of the enemy of the saints) went into the earth (grave) and became earth entirely; this (holy body) went into the salt and became entirely pure—