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4
879-903

  • It was filigree work, and there was danger in taking it to pieces, (since its parts were joined) like the limbs of the body with one another.
  • خرده کاری بود و تفریقش خطر ** هم‌چو اوصال بدن با همدگر

  • Therefore Solomon said, “Although in the end the diadem and throne will become chilling (repulsive) to her”— 880
  • پس سلیمان گفت گر چه فی‌الاخیر ** سرد خواهد شد برو تاج و سریر

  • (For) when the spirit puts forth its head (manifests itself) from the Unity (to which it has attained), in comparison with its splendour the body hath no splendour (at all);
  • چون ز وحدت جان برون آرد سری ** جسم را با فر او نبود فری

  • When the pearl comes up from the depths of the seas, you will look with contempt on the foam and sticks and straws.
  • چون برآید گوهر از قعر بحار ** بنگری اندر کف و خاشاک خوار

  • (When) the flaming sun lifts up its head, who will make Scorpio’s tail his resting—place’?—
  • سر بر آرد آفتاب با شرر ** دم عقرب را کی سازد مستقر

  • “Yet, notwithstanding all this, in the actual case (the means of) transporting her throne (hither) must be sought,
  • لیک خود با این همه بر نقد حال ** جست باید تخت او را انتقال

  • In order that she may not feel hurt at the time of meeting (with me), and that her wish may be fulfilled, like (the wishes of) children. 885
  • تا نگردد خسته هنگام لقا ** کودکانه حاجتش گردد روا

  • 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.
  • هست بر ما سهل و او را بس عزیز ** تا بود بر خوان حوران دیو نیز

  • That throne of delight will become a lesson to her soul, like the (coarse) frock and (rustic) shoon in the presence of Ayáz
  • عبرت جانش شود آن تخت ناز ** هم‌چو دلق و چارقی پیش ایاز

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

  • God is ever keeping the clay and semen and piece of flesh (embryo) before our eyes,
  • خاک را و نطفه را و مضغه را ** پیش چشم ما همی‌دارد خدا

  • (As though) to say, “O man of evil intention, whence did I bring thee, that thou hast (such) a disgust at it? 890
  • کز کجا آوردمت ای بدنیت ** که از آن آید همی خفریقیت

  • 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).”
  • تو بر آن عاشق بدی در دور آن ** منکر این فضل بودی آن زمان

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

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

  • Whence should clay have the (power of) imagining this thing? Whence should semen conceive opposition and denial?
  • خاک را تصویر این کار از کجا ** نطفه را خصمی و انکار از کجا

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

  • Since thy (former) denial arose from the state of lifelessness (irrationality), so by this (present) denial (the certainty of) thy resurrection is established.
  • از جمادی چونک انکارت برست ** هم ازین انکار حشرت شد درست

  • 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).”
  • پس مثال تو چو آن حلقه‌زنیست ** کز درونش خواجه گوید خواجه نیست

  • 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.
  • حلقه‌زن زین نیست دریابد که هست ** پس ز حلقه بر ندارد هیچ دست

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

  • 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! 900
  • چند صنعت رفت ای انکار تا ** آب و گل انکار زاد از هل اتی

  • 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).
  • آب وگل می‌گفت خود انکار نیست ** بانگ می‌زد بی‌خبر که اخبار نیست

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

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

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