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
Ásaf said, “By means of the greatest Name (of God) I will bring it here into thy presence in a single moment.”
گفت آصف من به اسم اعظمش ** حاضر آرم پیش تو در یک دمش
Though the ‘Ifrít was a master of magic, yet that (miracle) was displayed by the breath (spiritual power) of Ásaf.905
گرچه عفریت اوستاد سحر بود ** لیک آن از نفخ آصف رو نمود
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.
حاضر آمد تخت بلقیس آن زمان ** لیک ز آصف نه از فن عفریتیان
He (Solomon) said, “Praise to God for this and a hundred such (favours) which I have seen (received) from the Lord of created beings.”
گفت حمدالله برین و صد چنین ** که بدیدستم ز رب العالمین
Then Solomon turned his eyes towards the throne. “Yes,” he said, “thou art one that catches fools, O tree!”
پس نظر کرد آن سلیمان سوی تخت ** گفت آری گول‌گیری ای درخت
Oh, many are the fools that lay down their heads before wood and graven stone.
پیش چوب و پیش سنگ نقش کند ** ای بسا گولان که سرها می‌نهند
(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.910
ساجد و مسجود از جان بی‌خبر ** دیده از جان جنبشی واندک اثر