By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?
شد عزرائیلی ازین مستی بلیس ** که چرا آدم شود بر من رئیس
I too am noble and nobly-born: I am capable of receiving and ready for (receiving) a hundred excellences.
خواجه‌ام من نیز و خواجه‌زاده‌ام ** صد هنر را قابل و آماده‌ام
In excellence I am inferior to none, that I should stand before my enemy to do him service.
در هنر من از کسی کم نیستم ** تا به خدمت پیش دشمن بیستم
I am born of fire, he of mud: what is the position (rank) of mud compared with fire?1925
من ز آتش زاده‌ام او از وحل ** پیش آتش مر وحل را چه محل
Where was he in the period when I was the Prince of the World and the glory of Time?”
او کجا بود اندر آن دوری که من ** صدر عالم بودم و فخر زمن
(On the words of God) “He created the Jinn from smokeless fire,” and His words concerning Iblís: “verily he was one of the Jinn, and he transgressed.”
خلق الجان من مارج من نار و قوله تعالی فی حق ابلیس انه کان من الجن ففسق
The fire (of pride and jealousy) was flaming in the soul of the fool (Iblís), because he was (born) of fire: the son is (endued with) the inward nature of his father.
شعله می‌زد آتش جان سفیه ** که آتشی بود الولد سر ابیه
No; I have spoken in error; ’twas the compelling might of God: why, (then), adduce any cause (for it)?
نه غلط گفتم که بد قهر خدا ** علتی را پیش آوردن چرا
The causeless action (of God) is quit of (all) causes: it is lasting (without change) and firmly stablished from eternity.
کار بی‌علت مبرا از علل ** مستمر و مستقرست از ازل
In the perfection of the holy work sped on (by Him) what room is there for (any) temporal cause or temporal thing?1930
در کمال صنع پاک مستحث ** علت حادث چه گنجد یا حدث
What is (the real meaning of) “the inward nature of (his) father”? His (God's) work (creative energy) is our father: (His) work is the kernel, and the formal (physical) father is the skin (shell).
سر آب چه بود آب ما صنع اوست ** صنع مغزست و آب صورت چو پوست