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  • ور نه بر فانی قسم گفتن خطاست ** خود فنا چه لایق گفت خداست‏
  • Else it is wrong to swear by a transient thing: how indeed is transiency proper to the speech of God?
  • لا أحب الآفلین گفت آن خلیل ** کی فنا خواهد از این رب جلیل‏
  • That Friend (of God) said, “I love not them that set”: how should the glorious Lord mean transiency by this (oath)?
  • باز و اللیل است ستاری او ** و آن تن خاکی زنگاری او
  • Again, and by the night is (refers to) his occultation and his earthen rust-dark body.
  • آفتابش چون بر آمد ز آن فلک ** با شب تن گفت هین ما ودعک‏ 300
  • When his sun rose from that sky, it said to the night of the body, “Lo, He hath not forsaken thee.”
  • وصل پیدا گشت از عین بلا ** ز آن حلاوت شد عبارت ما قلی‏
  • Union was made manifest out of the essence of affliction: that sweetness (of union) was expressed by (the words) He hath not hated (thee).
  • هر عبارت خود نشان حالتی است ** حال چون دست و عبارت آلتی است‏
  • In fact, every expression is the symbol of a state: the state is as a hand, while the expression is a tool.
  • آلت زرگر به دست کفشگر ** همچو دانه‏ی کشت کرده ریگ در
  • The goldsmith's tool in the hand of a shoemaker is like a seed sown in sand;
  • و آلت اسکاف پیش برزگر ** پیش سگ کاه استخوان در پیش خر
  • And the cobbler's tool (put) before the husbandman is (as) straw before a dog (or) bones before an ass.
  • بود انا الحق در لب منصور نور ** بود انا الله در لب فرعون زور 305
  • “I am God” on the lips of Mansúr was the light (of truth); “I am Allah” on the lips of Pharaoh was a lie.
  • شد عصا اندر کف موسی گوا ** شد عصا اندر کف ساحر هبا
  • In the hand of Moses the rod became a witness (to the truth); in the hand of the magician the rod became (worthless as) motes in the air.