(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
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