The little children understand it; ’tis naught but things approved and disapproved—
کودکان خرد فهمش می‌کنند ** نیست جز امر پسند و ناپسند
The account of Joseph, the account of his curly locks, the account of Jacob and Zalíkhá and her passion.4240
ذکر یوسف ذکر زلف پر خمش ** ذکر یعقوب و زلیخا و غمش
It is plain, and every one finds the way (to its meaning): where is the exposition in which the intellect becomes lost?”
ظاهرست و هرکسی پی می‌برد ** کو بیان که گم شود در وی خرد
He (God) said, “If this seems easy to thee, say (compose) one Súra (in the style that is) so ‘easy’ as this (Qur’án).
گفت اگر آسان نماید این به تو ** این چنین آسان یکی سوره بگو
Let the Jinn and mankind and the skilled among you produce a single verse of this ‘easy’ (style).”
جنتان و انستان و اهل کار ** گو یکی آیت ازین آسان بیار
Commentary on the Tradition of Mustafá (Mohammed), on whom be peace, that the Qur’án hath an exterior (sense) and an interior (sense), and that its interior (sense) hath an interior (sense), (and so on) to seven interior (senses).
تفسیر این خبر مصطفی علیه السلام کی للقران ظهر و بطن و لبطنه بطن الی سبعة ابطن
Know that the words of the Qur’án have an exterior (sense), and under the exterior (sense) an interior (sense), exceedingly overpowering;
حرف قرآن را بدان که ظاهریست ** زیر ظاهر باطنی بس قاهریست
And beneath that inward (sense) a third interior (sense), wherein all intellects become lost.4245
زیر آن باطن یکی بطن سوم ** که درو گردد خردها جمله گم
The fourth interior (sense) of the Qur’án none hath perceived at all, except God the peerless and incomparable.
بطن چارم از نبی خود کس ندید ** جز خدای بی‌نظیر بی‌ندید
In the Qur’án do not thou, O son, regard (only) the exterior: the Devil regards Adam as naught but clay.
تو ز قرآن ای پسر ظاهر مبین ** دیو آدم را نبیند جز که طین
The exterior (sense) of the Qur’án is like a man's person, for his features are visible, while his spirit is hidden.
ظاهر قرآن چو شخص آدمیست ** که نقوشش ظاهر و جانش خفیست