راست‌گو دانیش تو از روی وصف ** گرچه ماهیت نشد از نوح کشف
You, veracious man, know him by way of description, though the quiddity of Noah has not been revealed (to you).
ور بگویی من چه دانم نوح را ** همچو اویی داند او را ای فتی
And if you reply, “How should I know Noah? (Only) one like him can know him, O youth.
مور لنگم من چه دانم فیل را ** پشه‌ای کی داند اسرافیل را
I am a lame ant. How should I know the elephant? How should a gnat know Isráfíl?”—
این سخن هم راستست از روی آن ** که بماهیت ندانیش ای فلان
This saying (answer) is also true in regard to the fact that you do not know him in his quiddity, O so-and-so.
عجز از ادراک ماهیت عمو ** حالت عامه بود مطلق مگو3650
To be unable to perceive the quiddity, uncle, is the condition of common men: do not say it absolutely,
زانک ماهیات و سر سر آن ** پیش چشم کاملان باشد عیان
Inasmuch as quiddities and their inmost secret are clearly visible to the eyes of the Perfect.
در وجود از سر حق و ذات او ** دورتر از فهم و استبصار کو
Where in existence is (anything) more remote from understanding and mental perception than the consciousness and essence of God?
چونک آن مخفی نماند از محرمان ** ذات و وصفی چیست کان ماند نهان
Since that does not remain hidden from (His) familiars, what is the essence and attribute that should remain concealed?
عقل بحثی گوید این دورست و گو ** بی ز تاویل محالی کم شنو
The intellect of the scholastic theologian says, “This is far (from reasonable) and deeply involved (in error): do not listen to an absurdity without some explanation.”
قطب گوید مر ترا ای سست‌حال ** آنچ فوق حال تست آید محال3655
The Qutb (the Head of the Saints) replies, “To thee, O infirm one, that which is above thy (spiritual) state seems absurd.”