At the time of the Resurrection every accident has a (particular) form, and the form of every accident has a turn (of appearing before God).
وقت محشر هر عرض را صورتی است ** صورت هر یک عرض را نوبتی است
Look on thyself. Wert not thou an accident—the movement of copulation, and copulation with a purpose?
بنگر اندر خود نه تو بودی عرض ** جنبش جفتی و جفتی با غرض
Look on houses and edifices: they were as tales in the (mind of) the architect.965
بنگر اندر خانه و کاشانهها ** در مهندس بود چون افسانهها
Such-and-such a house, which seemed to us beautiful, of which the hall, roof, and door were well-proportioned—
آن فلان خانه که ما دیدیم خوش ** بود موزون صفه و سقف و درش
(’Twas) the accident (design) and ideas (proceeding) from the architect (that) brought the tools (into existence) and the pillars (which come) from the forests.
از مهندس آن عرض و اندیشهها ** آلت آورد و ستون از بیشهها
What but some fancy and accident and idea is the origin and source of every handicraft?
چیست اصل و مایهی هر پیشهای ** جز خیال و جز عرض و اندیشهای
Look disinterestedly on all the (various) parts of the world: they are not the result of (anything) except accident.
جمله اجزای جهان را بیغرض ** درنگر حاصل نشد جز از عرض
The beginning, which is thought, comes to an end in action; know that in such wise was the construction of the world in eternity.970
اول فکر آخر آمد در عمل ** بنیت عالم چنان دان در ازل
The fruits are first in the mind's thought, (but only) at the last do they become manifest actually:
میوهها در فکر دل اول بود ** در عمل ظاهر به آخر میشود
When you have done work (and) planted the tree—at the end (when the fruit appears) you read the first words.
چون عمل کردی شجر بنشاندی ** اندر آخر حرف اول خواندی
Although its boughs, leaves, and roots are first, (yet) all those are sent for the sake of the fruit.
گر چه شاخ و برگ و بیخش اول است ** آن همه از بهر میوه مرسل است
Hence that hidden Thought which was the brain (core) of those (nine) heavens was in the end the lord of lawlák.
پس سری که مغز آن افلاک بود ** اندر آخر خواجهی لولاک بود
This discussion and talk are (involve) the carrying over of accidents; this lion and jackal are (examples of) the carrying over of accidents.975
نقل اعراض است این بحث و مقال ** نقل اعراض است این شیر و شگال
Indeed, all created beings were accidents (once), so that in this sense (the text) was revealed—Did there not come…?
جمله عالم خود عرض بودند تا ** اندر این معنی بیامد هل أتی
Whence arise these accidents? From ideas. And whence arise these ideas? From thoughts.
این عرضها از چه زاید از صور ** وین صور هم از چه زاید از فکر
This world is one thought (emanating) from the Universal Intellect: the Intellect is like a king, and the ideas (are his) envoys.
این جهان یک فکرت است از عقل کل ** عقل چون شاه است و صورتها رسل
The first world is the world of probation; the second world is the (world of) recompense for this and that.
عالم اول جهان امتحان ** عالم ثانی جزای این و آن
Thy servant, O King, commits a sin: that accident becomes (a substance, namely) chains and prison.980
چاکرت شاها جنایت میکند ** آن عرض زنجیر و زندان میشود
When thy slave performed goodly service, did not that accident become a robe of honour in the battle (between the flesh and the spirit)?
بندهات چون خدمت شایسته کرد ** آن عرض نه خلعتی شد در نبرد
This accident with the substance (belonging to it) is egg and bird: this is produced by that, and that by this, in succession.”
این عرض با جوهر آن بیضه است و طیر ** این از آن و آن از این زاید به سیر
The King said, “Take the meaning (to be) so: (why then) have these accidents of yours not produced any substance?”
گفت شاهنشه چنین گیر المراد ** این عرضهای تو یک جوهر نزاد
“(Divine) Wisdom,” replied the slave, “has kept it concealed, in order that this world of good and evil may be a mystery,
گفت مخفی داشته ست آن را خرد ** تا بود غیب این جهان نیک و بد
Because, if the (substantial) forms of thought were to become manifest, infidel and believer (alike) would speak naught but praise (of God).985
ز انکه گر پیدا شدی اشکال فکر ** کافر و مومن نگفتی جز که ذکر
Then, were this clearly seen, O King, not hidden, and were the mark of religion or infidelity (visible) on the forehead,
پس عیان بودی نه غیب ای شاه این ** نقش دین و کفر بودی بر جبین
How would there be idol and idolater in this world? How would any one have the stomach to mock (at holy things)?
کی درین عالم بت و بتگر بدی ** چون کسی را زهرهی تسخر بدی