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  • 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
  • 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