آنک در ذاتش تفکر کردنیست ** در حقیقت آن نظر در ذات نیست
(As regards) that One whose Essence is an object of thought, in reality the (thinker's) speculation is not concerning the Essence.
هست آن پندار او زیرا به راه ** صد هزاران پرده آمد تا اله
It is (only) his (false) opinion, because on the way to God there are a hundred thousand veils.
هر یکی در پرده‌ای موصول خوست ** وهم او آنست که آن خود عین هوست
Every one is naturally attached to some veil and judges that it is in sooth the identity (‘ayn) of Him.
پس پیمبر دفع کرد این وهم از او ** تا نباشد در غلط سوداپز او
Therefore the Prophet banished this (false) judgement from him (the thinker), lest he should be conceiving in error a vain imagination.
وانکه اندر وهم او ترک ادب ** بی‌ادب را سرنگونی داد رب3705
And (as for) him in whose judgement (conception of God) there is irreverence, the Lord hath doomed the irreverent to fall headlong.
سرنگونی آن بود کو سوی زیر ** می‌رود پندارد او کو هست چیر
To fall headlong is that he goes downward and thinks that he is superior,
زانک حد مست باشد این چنین ** کو نداند آسمان را از زمین
Because such is the case of the drunken man who does not know heaven from earth.
در عجبهااش به فکر اندر روید ** از عظیمی وز مهابت گم شوید
Go ye and think upon His wonders, become lost (to yourselves) from the majesty and awe (of Him).
چون ز صنعش ریش و سبلت گم کند ** حد خود داند ز صانع تن زند
When he (who beholds the wonders of God) loses beard and moustache (abandons pride and egoism) from (contemplating) His work, he will know his (proper) station and will be silent concerning the Worker (Maker).
جز که لا احصی نگوید او ز جان ** کز شمار و حد برونست آن بیان3710
He will only say from his soul, “I cannot (praise Thee duly),” because the declaration thereof is beyond reckoning and bound.
رفتن ذوالقرنین به کوه قاف و درخواست کردن کی ای کوه قاف از عظمت صفت حق ما را بگو و گفتن کوه قاف کی صفت عظمت او در گفت نیاید کی پیش آنها ادراکها فدا شود و لابه کردن ذوالقرنین کی از صنایعش کی در خاطر داری و بر تو گفتن آن آسان‌تر بود بگوی
How Dhu ’l-Qarnayn went to Mount Qáf and made petition, saying, "O Mount Qáf, tell me of the majesty of the Attributes of God"; and how Mount Qáf said that the description of His majesty is ineffable, since (all) perceptions vanish before it; and how Dhu ’l-Qarnayn made humble supplication, saying, "Tell of His works that thou hast in mind and of which it is more easy for thee to speak."