In Section 34 of Book Six of the Masnavi, Rumi uses the parable of a caravan arriving at a village to elaborate on the story of Hilal, a spiritually enlightened man working as a humble groom. The parable highlights the theme of hidden spiritual greatness, contrasting Hilal's inner illumination with his master's superficial perception, as the master only sees the physical world and fails to recognize the spiritual treasure within his servant.

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## Original content
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آن چنان که کاروانی می رسید 
در دهی آمد دری را باز دید
آن یکی گفت اندرین برد العجوز 
تا بیندازیم اینجا چند روز
بانگ آمد نه بینداز از برون 
وانگهانی اندر آ تو اندرون
هم برون افکن هر آنچ افکندنیست 
در میا با آن که این مجلس سنیست
بد هلال استاددل جان روشنی 
سایس و بندهٔ امیری مؤمنی
سایسی کردی در آخر آن غلام 
لیک سلطان سلاطین بنده نام
آن امیر از حال بنده بی خبر 
که نبودش جز بلیسانه نظر
آب و گل می دید و در وی گنج نه 
پنج و شش می دید و اصل پنج نه
رنگ طین پیدا و نور دین نهان 
هر پیمبر این چنین بد در جهان
آن مناره دید و در وی مرغ نی 
بر مناره شاه بازی پر فنی
وان دوم می دید مرغی پرزنی 
لیک موی اندر دهان مرغ نی
وانک او ینظر به نور الله بود 
هم ز مرغ و هم ز مو آگاه بود
گفت آخر چشم سوی موی نه 
تا نبینی مو بنگشاید گره
آن یکی گل دید نقشین دو وحل 
وآن دگر گل دید پر علم و عمل
تن مناره علم و طاعت هم چو مرغ 
خواه سیصد مرغ گیر و یا دو مرغ
مرد اوسط مرغ بین است او و بس 
غیر مرغی می نبیند پیش و پس
موی آن نوری ست پنهان آن مرغ 
که بدان پاینده باشد جان مرغ
مرغ ، کان موی است در منقار او / هیچ عاریت نباشد ، کار او 
علم او از جان او جوشد مدام
پیش او نه مستعار آمد نه وام

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## English translation
Just as a caravan arrived,
it came to a village and saw an open gate.
One of them said, 'In this cold of the old woman [bitter winter],
let us drop our baggage here for a few days.'
A voice came: 'No, throw it outside,
and then come inside.
Throw outside whatever is fit to be thrown away;
do not enter with that, for this is an exalted assembly.'
Hilal was a master of the heart, a luminous soul,
a groom and slave of an emir who was a believer.
That slave worked as a groom in the stable,
but he was a king of kings in the guise of a slave.
That emir was unaware of the slave's state,
for he had nothing but an Iblis-like gaze.
He saw water and clay, but not the treasure within it;
he saw the five and six [senses and directions], but not the root of the five.
The color of the clay was manifest, and the light of faith hidden;
every prophet in the world was like this.
He saw the minaret, but not the bird on it;
though on the minaret was a royal falcon of great skill.
And a second person saw a fluttering bird,
but not the hair in the bird's mouth.
But he who 'sees by the light of Allah'
was aware of both the bird and the hair.
He said, 'At last, turn your eye toward the hair;
until you see the hair, the knot will not be untied.'
One saw mud, painted and muddy;
the other saw mud full of knowledge and action.
The body is the minaret, and knowledge and obedience are like the bird,
whether you catch three hundred birds or two.
The man of middle degree is only a seer of the bird;
he sees nothing but the bird before or behind.
The hair is that light hidden within the bird,
by which the bird's soul is sustained.
The bird that has that hair in its beak,
its action is not borrowed at all.
Its knowledge boils continually from its soul;
to it, it is neither borrowed nor a loan.

دفتر ششم - بخش ۳۴ - مثل / Book Six - Section 34 - A Parable

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