عیب باشد کاو نبیند جز که عیب ** عیب کی بیند روان پاک غیب1995
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 صاف2000
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—
آن نمک کز وی محمد املح است ** ز آن حدیث با نمک او افصح است
The (spiritual) salt through which Mohammed is more refined (than all others): he is more eloquent than that salt-seasoned (elegantly expressed) Hadíth.