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  • ظاهرش با باطنش گشته به جنگ ** باطنش چون گوهر و ظاهر چو سنگ
  • 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 گوید که ما اینیم و بس ** باطنش گوید نکو بین پیش و پس
  • Its outward says, ‘We are this, and no more’; its inward says, ‘Look well before and behind!’
  • ظاهرش منکر که باطن هیچ نیست ** باطنش گوید که بنماییم بیست 1010
  • Its outward is denying (and says) that the inward is naught; its inward says, ‘We will show (thee the truth): wait (and see)!’
  • ظاهرش با باطنش در چالش‌اند ** لاجرم زین صبر نصرت می‌کشند
  • Its outward and its inward are in strife: necessarily they are drawing (Divine) aid from this patient endurance.
  • زین ترش‌رو خاک صورتها کنیم ** خنده‌ی پنهانش را پیدا کنیم
  • We make the forms (of existence) from this sour-faced earth: We make manifest its hidden laughter,
  • زانک ظاهر خاک اندوه و بکاست ** در درونش صد هزاران خنده‌هاست
  • For (though) outwardly the earth is (all) sorrow and tears, within it there are hundreds of thousands of laughters.
  • کاشف السریم و کار ما همین ** کین نهانها را بر آریم از کمین
  • We are the Revealer of the mystery, and Our work is just this, that We bring forth these hidden things from concealment.
  • گرچه دزد از منکری تن می‌زند ** شحنه آن از عصر پیدا می‌کند 1015
  • Although the thief is mute in denial (of his theft), the magistrate brings it to light by torture.
  • فضلها دزدیده‌اند این خاکها ** تا مقر آریمشان از ابتلا
  • These (diverse) earths have stolen (Our) favours, so that through affliction We may bring them to confess.
  • بس عجب فرزند کو را بوده است ** لیک احمد بر همه افزوده است
  • Many is the wondrous child that it (the earth) hath had, but Ahmad (Mohammed) hath surpassed them all.