ما سمعیعیم و بصیریم و خوشیم ** با شما نامحرمان ما خامشیم
(They all say), “We have hearing and sight and are happy, (although) with you, the uninitiated, we are mute.”
چون شما سوی جمادی می‌روید ** محرم جان جمادان چون شوید1020
Forasmuch as ye are going towards (are inclined to) inanimateness (worldliness), how shall ye become familiar with the spiritual life of inanimate beings?
از جمادی عالم جانها روید ** غلغل اجزای عالم بشنوید
Go (forth) from inanimateness into the world of spirits, hearken to the loud noise of the particles of the world.
فاش تسبیح جمادات آیدت ** وسوسه‌ی تاویلها نربایدت
The glorification of God by inanimate beings will become evident to thee; the doubts suggested by (false) interpretations will not carry thee away (from the truth).
چون ندارد جان تو قندیلها ** بهر بینش کرده‌ای تاویلها
Since thy soul hath not the lamps (the lights necessary) for seeing, thou hast made interpretations,
که غرض تسبیح ظاهر کی بود ** دعوی دیدن خیال غی بود
Saying, “How should visible glorification (of God) be the meaning intended? The claim to see (that glorification) is an erroneous fancy.
بلک مر بیننده را دیدار آن ** وقت عبرت می‌کند تسبیح‌خوان1025
Nay, the sight of that (inanimate object) causes him that sees it to glorify God at the time when he regards its significance.
پس چو از تسبیح یادت می‌دهد ** آن دلالت همچو گفتن می‌بود
Therefore, inasmuch as it reminds you of glorification, that indication (which it gives to you) is even as (equivalent to its) uttering (the words of glorification).”
این بود تاویل اهل اعتزال ** و آن آنکس کو ندارد نور حال
This is the interpretation of the Mu‘tazilites and of those who do not possess the light of immediate (mystical) intuition.
چون ز حس بیرون نیامد آدمی ** باشد از تصویر غیبی اعجمی
When a man has not escaped from sense-perception, he will be a stranger to the ideas of the unseen world.