عبرت جانش شود آن تخت ناز ** هم‌چو دلق و چارقی پیش ایاز

That throne of delight will become a lesson to her soul, like the (coarse) frock and (rustic) shoon in the presence of Ayáz

تا بداند در چه بود آن مبتلا ** از کجاها در رسید او تا کجا

So that the afflicted one (Bilqís) may know in what (plight) she was (formerly) and from what (low) places to what a (high) place she has arrived.”

خاک را و نطفه را و مضغه را ** پیش چشم ما همی‌دارد خدا

God is ever keeping the clay and semen and piece of flesh (embryo) before our eyes,

کز کجا آوردمت ای بدنیت ** که از آن آید همی خفریقیت 890

(As though) to say, “O man of evil intention, whence did I bring thee, that thou hast (such) a disgust at it?

تو بر آن عاشق بدی در دور آن ** منکر این فضل بودی آن زمان

Thou wert in love with that (state) in the period thereof: at that time thou wert denying this (present) grace (which I have bestowed on thee).”

این کرم چون دفع آن انکار تست ** که میان خاک می‌کردی نخست

Inasmuch as this (present) bounty is the (means of) rebutting the denial which thou didst make in the beginning (when thou wert) amidst the clay,

حجت انکار شد انشار تو ** از دوا بدتر شد این بیمار تو

Thy having been brought to life is the argument against denial (of the Resurrection); (but thou art still denying it): this sick (soul) of thine is made worse by the medicine.

خاک را تصویر این کار از کجا ** نطفه را خصمی و انکار از کجا

Whence should clay have the (power of) imagining this thing? Whence should semen conceive opposition and denial?

چون در آن دم بی‌دل و بی‌سر بدی ** فکرت و انکار را منکر بدی 895

(Nevertheless) since at that moment thou wert devoid of heart and spirit, thou wert (implicitly) denying (the faculty of) reflection and (the possibility of) denial.

از جمادی چونک انکارت برست ** هم ازین انکار حشرت شد درست

Since thy (former) denial arose from the state of lifelessness (irrationality), so by this (present) denial (the certainty of) thy resurrection is established.