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4
875-899

  • گرچه این کلک قلم خود بی‌حسیست ** نیست جنس کاتب او را مونسیست 875
  • Although this reed-pen is in fact an insensible thing and is not homogeneous with the writer, (yet) it is a familiar friend to him.
  • هم‌چنین هر آلت پیشه‌وری ** هست بی‌جان مونس جانوری
  • Likewise, every tool of a craftsman is, (though) lifeless, the familiar friend of the spirit of Man.
  • این سبب را من معین گفتمی ** گر نبودی چشم فهمت را نمی
  • This reason I would have explained precisely, if there were not some moisture (dimness) in the eye of your understanding.
  • از بزرگی تخت کز حد می‌فزود ** نقل کردن تخت را امکان نبود
  • There was no possibility of transporting the throne (from Sabá) because of its hugeness which exceeded (all) bounds.
  • خرده کاری بود و تفریقش خطر ** هم‌چو اوصال بدن با همدگر
  • 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.
  • پس سلیمان گفت گر چه فی‌الاخیر ** سرد خواهد شد برو تاج و سریر 880
  • Therefore Solomon said, “Although in the end the diadem and throne will become chilling (repulsive) to her”—
  • چون ز وحدت جان برون آرد سری ** جسم را با فر او نبود فری
  • (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 برآید گوهر از قعر بحار ** بنگری اندر کف و خاشاک خوار
  • سر بر آرد آفتاب با شرر ** دم عقرب را کی سازد مستقر
  • (When) the flaming sun lifts up its head, who will make Scorpio’s tail his resting—place’?—
  • لیک خود با این همه بر نقد حال ** جست باید تخت او را انتقال
  • “Yet, notwithstanding all this, in the actual case (the means of) transporting her throne (hither) must be sought,
  • تا نگردد خسته هنگام لقا ** کودکانه حاجتش گردد روا 885
  • 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.
  • 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.