The earth swallows Qárún (Korah) like a snake; the Moaning Pillar comes into (the way of) righteousness.
خاک قارون را چو ماری در کشد ** استن حنانه آید در رشد
The stone salaams to Ahmad (Mohammed); the mountain sends a message to Yahyá (John the Baptist).
سنگ بر احمد سلامی میکند ** کوه یحیی را پیامی میکند
(They all say), “We have hearing and sight and are happy, (although) with you, the uninitiated, we are mute.”
ما سمعیعیم و بصیریم و خوشیم ** با شما نامحرمان ما خامشیم
Forasmuch as ye are going towards (are inclined to) inanimateness (worldliness), how shall ye become familiar with the spiritual life of inanimate beings?1020
چون شما سوی جمادی میروید ** محرم جان جمادان چون شوید
Go (forth) from inanimateness into the world of spirits, hearken to the loud noise of the particles of the world.
از جمادی عالم جانها روید ** غلغل اجزای عالم بشنوید
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).
فاش تسبیح جمادات آیدت ** وسوسهی تاویلها نربایدت
Since thy soul hath not the lamps (the lights necessary) for seeing, thou hast made interpretations,
چون ندارد جان تو قندیلها ** بهر بینش کردهای تاویلها
Saying, “How should visible glorification (of God) be the meaning intended? The claim to see (that glorification) is an erroneous fancy.
که غرض تسبیح ظاهر کی بود ** دعوی دیدن خیال غی بود
Nay, the sight of that (inanimate object) causes him that sees it to glorify God at the time when he regards its significance.1025
بلک مر بیننده را دیدار آن ** وقت عبرت میکند تسبیحخوان
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).”
پس چو از تسبیح یادت میدهد ** آن دلالت همچو گفتن میبود