تا جمادات دگر را بی لباس ** چون عصا و سنگ داری از قیاس

That thou, (judging) by analogy, might’st undoubtingly deem the other lifeless things to be like rod and stone (in this respect).

طاعت سنگ و عصا ظاهر شود ** وز جمادات دگر مخبر شود

The obedience (to God) of stone and rod is made manifest and gives information concerning the other lifeless things,

که ز یزدان آگهیم و طایعیم ** ما همه نی اتفاقی ضایعیم

That (they say), “We are cognisant of God and obedient (to Him): we all are (bearing witness to His wisdom) not by chance and in vain.

هم‌چو آب نیل دانی وقت غرق ** کو میان هر دو امت کرد فرق

As (for example) the water of the Nile: thou knowest that at the time of drowning it made a distinction between the two peoples;

چون زمین دانیش دانا وقت خسف ** در حق قارون که قهرش کرد و نسف 2830

(And) as the earth: thou knowest it to be possessed of knowledge, at the time of (its) sinking, in regard to Qárún whom He subdued and swept away;

چون قمر که امر بشنید و شتافت ** پس دو نیمه گشت بر چرخ و شکافت

(And) as the moon, which heard the (Divine) command and hastened (to obey) and then became two halves in the sky and split;

چون درخت و سنگ کاندر هر مقام ** مصطفی را کرده ظاهرالسلام

(And) as the trees and stones which everywhere overtly made the salaam to Mustafá (Mohammed).

جواب دهری کی منکر الوهیت است و عالم را قدیم می‌گوید

Reply to the materialist who disbelieves in the Deity and says that the world is eternal.

دی یکی می‌گفت عالم حادثست ** فانیست این چرخ و حقش وارثست

Yesterday some one was saying, “The world is originated in time: this heaven is passing away, and God is its inheritor.”

فلسفیی گفت چون دانی حدوث ** حادثی ابر چون داند غیوث

A philosopher said, “How do you know (its) temporal origin? How should the rain know the temporality of the cloud?

ذره‌ای خود نیستی از انقلاب ** تو چه می‌دانی حدوث آفتاب 2835

You are not even a mote of the (celestial) revolution: how should you know the temporality of the sun?