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4
886-910

  • هست بر ما سهل و او را بس عزیز ** تا بود بر خوان حوران دیو نیز
  • It (the throne) is lightly esteemed by me, but it is exceedingly dear to her: (let it be brought hither), that the devil too may be (present) at the table (banquet) of the houris.

  • 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.

  • 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.

  • پس هم انکارت مبین می‌کند ** کز جماد او حشر صد فن می‌کند
  • Therefore the very fact of thy denial is making it clear that He (God) brings about manifold resurrections from lifeless matter.

  • چند صنعت رفت ای انکار تا ** آب و گل انکار زاد از هل اتی 900
  • How much (Divine) artifice passed (was expended), O thou denial (incarnate), till the water and clay (of thy original nature) produced denial from (the state signified by the words) Hal atá!

  • آب وگل می‌گفت خود انکار نیست ** بانگ می‌زد بی‌خبر که اخبار نیست
  • The water and clay was really saying, “There is no denial” (was really making an affirmation): it was crying, ‘There is no affirmation” (was uttering a denial), unaware (of the fact that its denial was an implicit affirmation).

  • من بگویم شرح این از صد طریق ** لیک خاطر لغزد از گفت دقیق
  • I would expound this (topic) in a hundred ways, but the (reader’s) mind would stumble at the subtle discourse.

  • چاره کردن سلیمان علیه‌السلام در احضار تخت بلقیس از سبا
  • How Solomon, on whom be peace, devised a plan for bringing the throne of Bilqís from Sabá.

  • گفت عفریتی که تختش را به فن ** حاضر آرم تا تو زین مجلس شدن
  • A certain ‘Ifrít (demon) said, “By (my) art I will bring her throne here before thy departure from this council.”

  • گفت آصف من به اسم اعظمش ** حاضر آرم پیش تو در یک دمش
  • Ásaf said, “By means of the greatest Name (of God) I will bring it here into thy presence in a single moment.”

  • گرچه عفریت اوستاد سحر بود ** لیک آن از نفخ آصف رو نمود 905
  • Though the ‘Ifrít was a master of magic, yet that (miracle) was displayed by the breath (spiritual power) of Ásaf.

  • حاضر آمد تخت بلقیس آن زمان ** لیک ز آصف نه از فن عفریتیان
  • The throne of Bilqís came into the presence instantly, but through Ásaf, not through the art of them that have the (malignant) nature of ‘Ifríts.

  • گفت حمدالله برین و صد چنین ** که بدیدستم ز رب العالمین
  • He (Solomon) said, “Praise to God for this and a hundred such (favours) which I have seen (received) from the Lord of created beings.”

  • پس نظر کرد آن سلیمان سوی تخت ** گفت آری گول‌گیری ای درخت
  • Then Solomon turned his eyes towards the throne. “Yes,” he said, “thou art one that catches fools, O tree!”

  • پیش چوب و پیش سنگ نقش کند ** ای بسا گولان که سرها می‌نهند
  • Oh, many are the fools that lay down their heads before wood and graven stone.

  • ساجد و مسجود از جان بی‌خبر ** دیده از جان جنبشی واندک اثر 910
  • (Both) the worshipper and the object of worship are ignorant of the spirit; (but) he (the worshipper) has felt a movement and a slight effect of the spirit.