“Hark, come, for I am a Messenger (Prophet) sent to call (the people to God): like Death, I am the slayer of lust, I am not given to lust.
هین بیا که من رسولم دعوتی ** چون اجل شهوت‌کشم نه شهوتی
And if there be lust (in me), I am the ruler of (my) lust: lam not captive to lust for the face of an idol.
ور بود شهوت امیر شهوتم ** نه اسیر شهوت روی بتم
My deepest nature is a breaker of idols, like (Abraham) the Friend of God and all the prophets.
بت‌شکن بودست اصل اصل ما ** چون خلیل حق و جمله انبیا
O slave, if I enter the idol-temple, the idol will prostrate itself, not I, in adoration.”815
گر در آییم ای رهی در بتکده ** بت سجود آرد نه ما در معبده
(Both) Ahmad (Mohammed) and Bú Jahl went into the idol- temple; (but) there is a great difference between this going and that going.
احمد و بوجهل در بتخانه رفت ** زین شدن تا آن شدن فرقیست زفت
This one (Mohammed) enters, the idols lay down their heads before him; that one (Bú Jahl) enters and lays down his head (before the idols), like the peoples (of old).
این در آید سر نهند او را بتان ** آن در آید سر نهد چون امتان
This world, (which is) associated with lust, is an idol-temple: it is a nest (abode) for the prophets and the infidels (alike),
این جهان شهوتی بتخانه‌ایست ** انبیا و کافران را لانه‌ایست
But lust is the slave of holy men: gold does not burn (in the fire), because it is sterling coin from the mine.
لیک شهوت بنده‌ی پاکان بود ** زر نسوزد زانک نقد کان بود
The infidels are alloy, while the holy men are as (pure) gold: both these (classes of) persons are within this crucible.820
کافران قلب‌اند و پاکان هم‌چو زر ** اندرین بوته درند این دو نفر
When the alloy came (into the crucible), it became black at once; (when) the gold came in, its goldenness was made manifest.
قلب چون آمد سیه شد در زمان ** زر در آمد شد زری او عیان
The gold gladly cast (itself with) hands and feet into the crucible: its vein (original nature) laughs in the face of the fire.
دست و پا انداخت زر در بوته خوش ** در رخ آتش همی خندد رگش
Our body is our veil in the world: we are like a sea hidden beneath this straw.
جسم ما روپوش ما شد در جهان ** ما چو دریا زیر این که در نهان
O fool, do not regard the king of the (true) Religion as clay; for the accursed Iblís took this view (of Adam).
شاه دین را منگر ای نادان بطین ** کین نظر کردست ابلیس لعین
How is it possible to daub this sun with a handful of earth? Pray, tell me (that)!825
کی توان اندود این خورشید را ** با کف گل تو بگو آخر مرا
Though you pour earth and a hundred ashes over its light, it will come up above them.
گر بریزی خاک و صد خاکسترش ** بر سر نور او برآید بر سرش
Who (what) is straw that it should cover the face of the water? Who (what) is clay that it should cover the sun?
که کی باشد کو بپوشد روی آب ** طین کی باشد کو بپوشد آفتاب
O Bilqís arise royally, like (Ibráhím son of) Adham: raise the smoke from (consume utterly) this kingdom of two or three days’ duration.
خیز بلقیسا چو ادهم شاه‌وار ** دود ازین ملک دو سه روزه بر آر
The remainder of the story of Ibráhím son of Adham, may God sanctify his spirit.
باقی قصه‌ی ابراهیم ادهم قدس‌الله سره
(Reclining) on a throne, that man of good name heard at night a noise of tramping and shrill cries from the roof.
بر سر تختی شنید آن نیک‌نام ** طقطقی و های و هویی شب ز بام
(He heard) loud footsteps on the roof of the palace, and said to himself, “Who dares to do this?”830
گامهای تند بر بام سرا ** گفت با خود این چنین زهره کرا
He shouted, at the palace-window, “Who is it? This is not a man, belike it is a genie.
بانگ زد بر روزن قصر او که کیست ** این نباشد آدمی مانا پریست
A wondrous folk put their heads down (from the roof), (saying), “We are going round by night for the purpose of search.”
سر فرو کردند قومی بوالعجب ** ما همی گردیم شب بهر طلب
“Eh, what are ye seeking?” “Camels,” they replied. He said, “Take heed! who ever sought camel on a roof?”
هین چه می‌جویید گفتند اشتران ** گفت اشتر بام بر کی جست هان
Then they said to him, “How art thou seeking to meet with God on the throne of state?”
پس بگفتندش که تو بر تخت جاه ** چون همی جویی ملاقات اله
That was all. None saw him again: he vanished like a genie from (the sight of) man. 835
خود همان بد دیگر او را کس ندید ** چون پری از آدمی شد ناپدید
His reality (real self) was hidden, though he was in people’s presence: how should the people see aught but beard and frock (of the dervish)?
معنی‌اش پنهان و او در پیش خلق ** خلق کی بینند غیر ریش و دلق