Rumi's Masnavi - In his grief he came ardently to the door of the Ka‘ba, saying, “O Thou that knowest the secret of night and the mystery of day,

In his grief he came ardently to the door of the Ka‘ba, saying, “O Thou that knowest the secret of night and the mystery of day,

آمد از غم بر در کعبه بسوز ** کای خبیر از سر شب وز راز روز

I see not any accomplishment in myself, that one like me should be Thy confidant.

خویشتن را من نمی‌بینم فنی ** تا بود هم‌راز تو هم‌چون منی

I see not any merit in myself, that I should be accepted of this auspicious door,

خویشتن را من نمی‌بینم هنر ** تا شوم مقبول این مسعود در

Or that my (bowed) head and my prostration (in prayer) should have any worth, or that because of my tears any fortune should smile (upon me);

یا سر و سجده‌ی مرا قدری بود ** یا باشکم دولتی خندان شود

But in the countenance of that unique Pearl (Mohammed) I have beheld the signs of Thy grace, O Bounteous One; 990

لیک در سیمای آن در یتیم ** دیده‌ام آثار لطفت ای کریم

For he doth not resemble us, though he is of us: we all are (as) the copper, while Ahmad (Mohammed) is the Elixir.

که نمی‌ماند به ما گرچه ز ماست ** ما همه مسیم و احمد کیمیاست

The wondrous things that I have seen in him I have not seen in friend or enemy.

آن عجایبها که من دیدم برو ** من ندیدم بر ولی و بر عدو

None, (even) with a hundred years' endeavour, would (be able to) indicate that which Thy bounty has bestowed on him in childhood.

آنک فضل تو درین طفلیش داد ** کس نشان ندهد به صد ساله جهاد

Since I saw with (intuitive) certainty Thy favours towards him, (I know that) he is a pearl of Thy sea.

چون یقین دیدم عنایتهای تو ** بر وی او دریست از دریای تو

Him I bring (forward) to plead with Thee: tell me his plight, O Thou who knowest (every) plight!” 995

من هم او را می شفیع آرم به تو ** حال او ای حال‌دان با من بگو

From within the Ka‘ba came at once a cry, “Even now he will show his face unto thee.

از درون کعبه آمد بانگ زود ** که هم‌اکنون رخ به تو خواهد نمود

He is blessed by Us with two hundred felicities, he is guarded by Us with two hundred troops of angels.

با دو صد اقبال او محظوظ ماست ** با دو صد طلب ملک محفوظ ماست

We make his outward (appearance) celebrated in the world; We make his inward (reality) to be hidden from all.

ظاهرش را شهره‌ی گیهان کنیم ** باطنش را از همه پنهان کنیم

The water and clay was (like) gold of the mine: We are the goldsmith; for We carve it now into an anklet, now into a seal.

زر کان بود آب و گل ما زرگریم ** که گهش خلخال و گه خاتم بریم

Now We make it the shoulder-belt for a sword, now the chain on the neck of a lion. 1000

گه حمایلهای شمشیرش کنیم ** گاه بند گردن شیرش کنیم

Now We fashion from it the ball (on the top) of a throne, now the diadem on the heads (of them) that seek empire.

گه ترنج تخت بر سازیم ازو ** گاه تاج فرقهای ملک‌جو

We have great affections towards this earth, because it lies in the posture of acquiescence.

عشقها داریم با این خاک ما ** زانک افتادست در قعده‌ی رضا

Now We produce from it a (spiritual) king like this; now We make it frenzied (with love) in the presence of the king:

گه چنین شاهی ازو پیدا کنیم ** گه هم او را پیش شه شیدا کنیم

On account of him hundreds of thousands of lovers and loved ones are in lamentation and outcry and search.

صد هزاران عاشق و معشوق ازو ** در فغان و در نفیر و جست و جو

This is Our work, to the confusion of that one who hath no spiritual inclination towards Our work. 1005

کار ما اینست بر کوری آن ** که به کار ما ندارد میل جان

We confer this eminence on the earth for the same reason that We place a portion of food before the destitute,

این فضیلت خاک را زان رو دهیم ** که نواله پیش بی‌برگان نهیم

Because the earth has the external form of dunness, while inwardly it has the qualities of luminosity.

زانک دارد خاک شکل اغبری ** وز درون دارد صفات انوری

Its outward (appearance) has come to be at war with its inward (reality): its inward is like a jewel and its outward like a (common) stone.

ظاهرش با باطنش گشته به جنگ ** باطنش چون گوهر و ظاهر چو سنگ

Its outward says, ‘We are this, and no more’; its inward says, ‘Look well before and behind!’

ظاهرش گوید که ما اینیم و بس ** باطنش گوید نکو بین پیش و پس

Its outward is denying (and says) that the inward is naught; its inward says, ‘We will show (thee the truth): wait (and see)!’ 1010

ظاهرش منکر که باطن هیچ نیست ** باطنش گوید که بنماییم بیست