Rumi's Masnavi - Because, if the (substantial) forms of thought were to become manifest, infidel and believer (alike) would speak naught but praise (of God).

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

Then this world of ours would be (like) the Resurrection: who commits sin and wrong at the Resurrection?”

پس قیامت بودی این دنیای ما ** در قیامت کی کند جرم و خطا

The King said, “God has veiled the retribution of evil, but (only) from the vulgar, not from His own elect.

گفت شه پوشید حق پاداش بد ** لیک از عامه نه از خاصان خود

If I entrap one Amír, I keep it hidden from the (other) Amírs, (but) not from the Vizier. 990

گر به دامی افکنم من یک امیر ** از امیران خفیه دارم نه از وزیر

God, then, has shown to me the retribution of work and myriads of the (substantial) forms of actions.

حق به من بنمود پس پاداش کار ** وز صورهای عملها صد هزار

Give a sign (outwardly), for I know all: the cloud does not veil the moon from me.”

تو نشانی ده که من دانم تمام ** ماه را بر من نمی‏پوشد غمام‏

The slave said, “Then what is the object of my speaking, since thou knowest what is (the real nature of) that which has been?”

گفت پس از گفت من مقصود چیست ** چون تو می‏دانی که آن چه بود چیست‏

The King said, “The wisdom (of God) in making the world manifest (was) that the (thing) known should come forth (to be seen) plainly.

گفت شه حکمت در اظهار جهان ** آن که دانسته برون آید عیان‏