English    Türkçe    فارسی   

4
889-913

  • 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

  • He has felt, at the moment when he became rapt (in devotion) and bewildered, that the stone spoke and made signs.
  • دیده در وقتی که شد حیران و دنگ ** که سخن گفت و اشارت کرد سنگ

  • When the wretched man bestowed his devotion in the wrong place and deemed the lion of stone to be a (real) lion,
  • نرد خدمت چون بنا موضع بباخت ** شیر سنگین را شقی شیری شناخت

  • The real Lion, from kindness, showed munificence and at once threw a bone to the dog,
  • از کرم شیر حقیقی کرد جود ** استخوانی سوی سگ انداخت زود