You yourself, too, know what the limpid water is saying to the sweet herbs and the sapling.
خود تو دانی هم که آن آب زلال ** می چه گوید با ریاحین و نهال
The doing of God towards all the particles of the world is like the words (spells) breathed by enchanters.1070
صنع حق با جمله اجزای جهان ** چون دم و حرفست از افسون‌گران
The Divine attraction holds a hundred discourses with the effects and secondary causes, without (uttering) a word or (moving) a lip.
جذب یزدان با اثرها و سبب ** صد سخن گوید نهان بی‌حرف و لب
Not that the production of effects by the Divine decree is not actual; but His production of effects thereby is inconceivable to reason.
نه که تاثیر از قدر معمول نیست ** لیک تاثیرش ازو معقول نیست
Since reason has learned by rote (from the prophets) in regard to the fundamentals, know O trifler, that it (also) learns by rote in regard to the derivatives.
چون مقلد بود عقل اندر اصول ** دان مقلد در فروعش ای فضول
If reason should ask how the aim may be (attained), say, “In a manner that thou knowest not, and (so) farewell!”
گر بپرسد عقل چون باشد مرام ** گو چنانک تو ندانی والسلام
How Mustafá (Mohammed), on whom be peace, reproached the Siddíq, may God be pleased with him, saying, “I enjoined thee to buy in partnership with me: why hast thou bought for thyself alone?” and his (the Siddíq's) excuse.
معاتبه‌ی مصطفی علیه‌السلام با صدیق رضی الله عنه کی ترا وصیت کردم کی به شرکت من بخر تو چرا بهر خود تنها خریدی و عذر او
He (the Prophet) said, “Why, O Siddíq, I told thee to make me the partner in (thy) generosity.”1075
گفت ای صدیق آخر گفتمت ** که مرا انباز کن در مکرمت
He replied, “We are two slaves in thy street: I set him free for thy sake.
گفت ما دو بندگان کوی تو ** کردمش آزاد من بر روی تو
Keep me as thy slave and loyal friend: I want no freedom, beware (of thinking so)!
تو مرا می‌دار بنده و یار غار ** هیچ آزادی نخواهم زینهار
For my freedom consists in being thy slave: without thee, tribulation and injustice are (inflicted) on me.
که مرا از بندگیت آزادیست ** بی‌تو بر من محنت و بیدادیست