Well did the Sage of Ghazna set forth the (following) spiritual parable for the sake of those who are veiled (from perception of the truth),
خوش بیان کرد آن حکیم غزنوی ** بهر محجوبان مثال معنوی
(Saying) that if one see in the Qur’án naught but words, this is not surprising on the part of them that have lost the (right) way,4230
که ز قرآن گر نبیند غیر قال ** این عجب نبود ز اصحاب ضلال
Since the eye of the blind is sensible of naught but heat from the beams of the luminous sun.
کز شعاع آفتاب پر ز نور ** غیر گرمی می‌نیابد چشم کور
Suddenly a great booby popped his head out of an ass-stable, like a railing woman,
خربطی ناگاه از خرخانه‌ای ** سر برون آورد چون طعانه‌ای
(Saying) that this discourse, namely, the Mathnawí, is low; (that) it is the story of the Prophet and (consists of) imitation;
کین سخن پستست یعنی مثنوی ** قصه پیغامبرست و پی‌روی
(That) there is no mention of (theosophical) investigation and the sublime mysteries towards which the saints make their steeds gallop;
نیست ذکر بحث و اسرار بلند ** که دوانند اولیا آن سو سمند
(That) from the stations of asceticism to the passing away (from self-existence), step by step up to union with God,4235
از مقامات تبتل تا فنا ** پایه پایه تا ملاقات خدا
(It contains not) the explanation and definition of every station and stage, so that by means of the wings thereof a man of heart (a mystic) should soar.
شرح و حد هر مقام و منزلی ** که بپر زو بر پرد صاحب‌دلی
When the Book of God (the Qur’án) came (down), the unbelievers railed likewise at it too,
چون کتاب الله بیامد هم بر آن ** این چنین طعنه زدند آن کافران
Saying, “It is (mere) legends and paltry tales; there is no profound inquiry and lofty speculation;
که اساطیرست و افسانه‌ی نژند ** نیست تعمیقی و تحقیقی بلند
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
A man's paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair.
مرد را صد سال عم و خال او ** یک سر مویی نبیند حال او
It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves, is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people, but for the purpose of guiding the people in the right way and inciting them to abandon this world as much as is possible.
بیان آنک رفتن انبیا و اولیا به کوهها و غارها جهت پنهان کردن خویش نیست و جهت خوف تشویش خلق نیست بلک جهت ارشاد خلق است و تحریض بر انقطاع از دنیا به قدر ممکن
As for their saying that the saints are (dwelling) in the mountains in order that they may be hidden from the eyes of men,4250
آنک گویند اولیا در که بوند ** تا ز چشم مردمان پنهان شوند
In the sight of the people they are higher than a hundred mountains and plant their footsteps on the Seventh Heaven.
پیش خلق ایشان فراز صد که‌اند ** گام خود بر چرخ هفتم می‌نهند
Why, then, should he who is beyond a hundred seas and mountains become hidden and seek (refuge in) the mountains?
پس چرا پنهان شود که‌جو بود ** کو ز صد دریا و که زان سو بود
He has no need to flee to the mountains, he in pursuit of whom the colt, Heaven, has dropped a hundred horse-shoes.
حاجتش نبود به سوی که گریخت ** کز پیش کره‌ی فلک صد نعل ریخت
The celestial sphere revolved (so long) and never saw the dust of the spirit; (hence) Heaven donned the garb of mourning.
چرخ گردید و ندید او گرد جان ** تعزیت‌جامه بپوشید آسمان
If, outwardly, the peri is hidden, (yet) Man is a hundred times more hidden than the peris.4255
گر به ظاهر آن پری پنهان بود ** آدمی پنهان‌تر از پریان بود
In the view of the intelligent, Man is indeed a hundred times more hidden than the peri who is concealed.
نزد عاقل زان پری که مضمرست ** آدمی صد بار خود پنهان‌ترست
Since, in the view of the intelligent, Man is hidden, how (hidden) must be the Adam who is pure (chosen of God) in the unseen world!
آدمی نزدیک عاقل چون خفیست ** چون بود آدم که در غیب او صفیست
Comparison of the form of the saints and the form of the speech of the saints to the form of the rod of Moses and to the form of the incantation of Jesus, peace be on them both!
تشبیه صورت اولیا و صورت کلام اولیا به صورت عصای موسی و صورت افسون عیسی علیهما السلام
Man is like the rod of Moses; Man is like the incantation of Jesus.
For the sake of justice and for the sake of decorum, the true believer's heart is in the hand of God, between (His) two fingers.
در کف حق بهر داد و بهر زین ** قلب مومن هست بین اصبعین
Its (the rod's) exterior (form) is a piece of wood, but (all created) existence is one mouthful to it when it opens its throat.4260
ظاهرش چوبی ولیکن پیش او ** کون یک لقمه چو بگشاید گلو
In the incantation of Jesus do not regard (merely) the letter and the sound: regard the fact that Death turned and fled from it.
تو مبین ز افسون عیسی حرف و صوت ** آن ببین کز وی گریزان گشت موت
In his incantation do not regard the petty words: consider that the dead sprang up and sat down.
تو مبین ز افسونش آن لهجات پست ** آن نگر که مرده بر جست و نشست
In (the case of) that rod, do not regard the easy getting (of it): regard the fact that it cleft the green sea.
تو مبین مر آن عصا را سهل یافت ** آن ببین که بحر خضرا را شکافت
You have seen from afar the black canopy: take a step forward and behold the army!
تو ز دوری دیده‌ای چتر سیاه ** یک قدم فا پیش نه بنگر سپاه
From afar you see nothing but the dust: advance a little and see the man in the dust.4265
تو ز دوری می‌نبینی جز که گرد ** اندکی پیش آ ببین در گرد مرد
His dust makes eyes bright; his manliness uproots mountains.
دیده‌ها را گرد او روشن کند ** کوهها را مردی او بر کند
When Moses came up from the remotest part of the desert, at his advent Mount Sinai began to dance.
چون بر آمد موسی از اقصای دشت ** کوه طور از مقدمش رقاص گشت
Commentary on (the text), O ye mountains, repeat (the praise of God) in accord with him, and the birds (likewise).
تفسیر یا جبال اوبی معه والطیر
The face of David shone with His glory: the mountains sang plaintively after him.
روی داود از فرش تابان شده ** کوهها اندر پیش نالان شده
The mountain became an accompanist to David: both the minstrels (were) drunken in love for a King.
کوه با داود گشته همرهی ** هردو مطرب مست در عشق شهی
Came the (Divine) command, “O ye mountains, repeat (the praise of God)”: both joined their voices and kept the tune together.4270
یا جبال اوبی امر آمده ** هر دو هم‌آواز و هم‌پرده شده
He (God) said, “O David, thou hast suffered separation: for My sake thou hast parted from thine intimates.”
گفت داودا تو هجرت دیده‌ای ** بهر من از همدمان ببریده‌ای
O lonely stranger who hast become friendless, from whose heart the fire of longing hath flamed up,
ای غریب فرد بی مونس شده ** آتش شوق از دلت شعله زده
Thou desirest minstrels and singers and boon-companions: the Eternal One brings the mountains unto thee.
مطربان خواهی و قوال و ندیم ** کوهها را پیشت آرد آن قدیم
He makes (them) minstrels and singers and pipers: He makes the mountain blow in measure before thee,
مطرب و قوال و سرنایی کند ** که به پیشت بادپیمایی کند
To the end that thou mayst know that, since the mountain is permitted to sing, the saint (likewise) hath plaintive songs (uttered) without lips or teeth.4275
تا بدانی ناله چون که را رواست ** بی لب و دندان ولی را ناله‌هاست
The melody of the particles of that pure-bodied one is reaching his sensuous ear every moment.
نغمه‌ی اجزای آن صافی‌جسد ** هر دمی در گوش حسش می‌رسد
His companions hear it not, (but) he hears (it): oh, happy is the soul that believes in his hidden mystery.
همنشینان نشنوند او بشنود ** ای خنک جان کو به غیبش بگرود
He (the saint) beholds a hundred discourses in himself, while his companion has gotten no scent (perception thereof).
بنگرد در نفس خود صد گفت و گو ** همنشین او نبرده هیچ بو