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 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.
این نمک باقی است از میراث او ** با تواند آن وارثان او بجو2005
This salt is surviving in his heritage: those heirs of his are with thee. Seek them!
پیش تو شسته ترا خود پیش کو ** پیش هستت جان پیش اندیش کو
He (the spiritual heir of Mohammed) is seated in front of thee, (but) where indeed is thy “front”? He is before thee, (but) where is the soul that thinks “before”?
گر تو خود را پیش و پس داری گمان ** بسته‌‌ی جسمی و محرومی ز جان
If thou fancy thou hast a “before” and “behind,” thou art tied to body and deprived of spirit.
زیر و بالا پیش و پس وصف تن است ** بی‌‌جهت آن ذات جان روشن است
“Below” and “above,” “before” and “behind” are attributes of the body: the essence of the bright spirit is without relations (not limited by relations of place).
بر گشا از نور پاک شه نظر ** تا نپنداری تو چون کوته نظر
Open thy (inward) vision with the pure light of the King. Beware of fancying, like one who is short-sighted,
که همینی در غم و شادی و بس ** ای عدم کو مر عدم را پیش و پس2010
That thou art only this very (body living) in grief and joy. O (thou who art really) non-existence, where (are) “before” and “behind” (appertaining) to non-existence?
روز باران است می‌‌رو تا به شب ** نی از این باران از آن باران رب
’Tis a day of rain: journey on till night—not (sped) by this (earthly) rain but by the rain of the Lord.
قصه‌‌ی سؤال کردن عایشه از مصطفی علیه السلام که امروز باران بارید چون تو سوی گورستان رفتی جامه‌‌های تو چون تر نیست
The story of ‘Á’isha, may God be well-pleased with her, how she asked Mustafá (Mohammed), on whom be peace, saying, “It rained to-day: since thou wentest to the graveyard, how is it that thy clothes are not wet?”
مصطفی روزی به گورستان برفت ** با جنازه‌‌ی مردی از یاران برفت
One day Mustafá went to the graveyard: he went with the bier of a man (who was one) of his friends.
خاک را در گور او آگنده کرد ** زیر خاک آن دانه‌‌اش را زنده کرد
He made the earth so that it filled his grave: he quickened his seed under the earth.