“I am not (like) Pharaoh that I should come to the Nile; I am going towards the fire, like Khalíl (Abraham).
من نیم فرعون کایم سوی نیل ** سوی آتش می‌روم من چون خلیل
’Tis not fire; (in reality) ’tis flowing water, (while) the other, through (Divine) cunning, is water whereof the (real) nature is fire.
نیست آتش هست آن ماء معین ** وآن دگر از مکر آب آتشین
Excellently well said the complaisant Prophet, “A mote of intelligence is better for thee than fasting and performing the ritual prayer,”
پس نکو گفت آن رسول خوش‌جواز ** ذره‌ای عقلت به از صوم و نماز
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,455
زانک عقلت جوهرست این دو عرض ** این دو در تکمیل آن شد مفترض
In order that the mirror (intelligence) may have (a bright) lustre; for purity comes to the breast (heart) from piety.
تا جلا باشد مر آن آیینه را ** که صفا آید ز طاعت سینه را
But if the mirror is fundamentally depraved, (only) after a long time does the polisher get it back (to purity);
لیک گر آیینه از بن فاسدست ** صیقل او را دیر باز آرد به دست
While (in the case of) the fine mirror, which is (like) a goodly planting-ground, a little polishing is enough for it.
وان گزین آیینه که خوش مغرس است ** اندکی صیقل گری آن را بس است
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.
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
Know well that intelligences differ thus in degree from the earth to the sky.
این تفاوت عقلها را نیک دان ** در مراتب از زمین تا آسمان