Hark, read the Qur’án and behold lawful magic (in) the overthrow of plots (huge) as the mountains.
من نیم فرعون کایم سوی نیل ** سوی آتش می‌روم من چون خلیل
“I am not (like) Pharaoh that I should come to the Nile; I am going towards the fire, like Khalíl (Abraham).
نیست آتش هست آن ماء معین ** وآن دگر از مکر آب آتشین
’Tis not fire; (in reality) ’tis flowing water, (while) the other, through (Divine) cunning, is water whereof the (real) nature is fire.
پس نکو گفت آن رسول خوش‌جواز ** ذره‌ای عقلت به از صوم و نماز
Excellently well said the complaisant Prophet, “A mote of intelligence is better for thee than fasting and performing the ritual prayer,”
زانک عقلت جوهرست این دو عرض ** این دو در تکمیل آن شد مفترض 455
Because thy intelligence is the substance, (whereas) these two (things) are accidents: these two are made obligatory in (the case of persons who possess) the full complement of it,
تا جلا باشد مر آن آیینه را ** که صفا آید ز طاعت سینه را
In order that the mirror (intelligence) may have (a bright) lustre; for purity comes to the breast (heart) from piety.
لیک گر آیینه از بن فاسدست ** صیقل او را دیر باز آرد به دست
But if the mirror is fundamentally depraved, (only) after a long time does the polisher get it back (to purity);
وان گزین آیینه که خوش مغرس است ** اندکی صیقل گری آن را بس است
While (in the case of) the fine mirror, which is (like) a goodly planting-ground, a little polishing is enough for it.
تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه
The diversity of intelligences in their nature as originally created; (a doctrine) opposed to (that of) the Mu‘tazilites, who assert that particular (individual) intelligences are originally equal, and that this superiority and diversity is the result of learning and training and experience.
این تفاوت عقلها را نیک دان ** در مراتب از زمین تا آسمان
Know well that intelligences differ thus in degree from the earth to the sky.