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 خفریقیت890
(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 بدی895
(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.
پس مثال تو چو آن حلقه‌زنیست ** کز درونش خواجه گوید خواجه نیست
Hence the (appropriate) parable of thee is (a case) like (that of) the person who knocks at the door (of a house), and the master replies to him from within, saying, “The master is not (here).”
حلقه‌زن زین نیست دریابد که هست ** پس ز حلقه بر ندارد هیچ دست
From this “is not” the person knocking perceives that he is (there), and consequently does not take his hand off the door- ring at all.