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
This is the interpretation of the Mu‘tazilites and of those who do not possess the light of immediate (mystical) intuition.
این بود تاویل اهل اعتزال ** و آن آنکس کو ندارد نور حال
When a man has not escaped from sense-perception, he will be a stranger to the ideas of the unseen world.
چون ز حس بیرون نیامد آدمی ** باشد از تصویر غیبی اعجمی
This discourse hath no end. The snake-catcher, with a hundred pains, was bringing the snake along,
این سخن پایان ندارد مارگیر ** می‌کشید آن مار را با صد زحیر
Till (at last) the would-be showman arrived at Baghdád, that he might set up a public show at the cross-roads.1030
تا به بغداد آمد آن هنگامه‌جو ** تا نهد هنگامه‌ای بر چارسو
The man set up a show on the bank of the Tigris, and a hubbub arose in the city of Baghdád—
بر لب شط مرد هنگامه نهاد ** غلغله در شهر بغداد اوفتاد