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  • ما رمیت إذ رمیتم در حراب ** من چو تیغم و آن زننده آفتاب‌‌
  • In war I am (manifesting the truth of) thou didst not throw when thou threwest: I am (but) as the sword, and the wielder is the (Divine) Sun.

  • رخت خود را من ز ره برداشتم ** غیر حق را من عدم انگاشتم‌‌ 3790
  • I have removed the baggage of self out of the way, I have deemed (what is) other than God to be non-existence.

  • سایه‌‌ام من کدخدایم آفتاب ** حاجبم من نیستم او را حجاب‌‌
  • I am a shadow, the Sun is my lord; I am the chamberlain, I am not the curtain (which prevents approach) to Him.

  • من چو تیغم پر گهرهای وصال ** زنده گردانم نه کشته در قتال‌‌
  • I am filled with the pearls of union, like a (jewelled) sword: in battle I make (men) living, not slain.

  • خون نپوشد گوهر تیغ مرا ** باد از جا کی برد میغ مرا
  • Blood does not cover the sheen of my sword: how should the wind sweep away my clouds?

  • که نیم کوهم ز حلم و صبر و داد ** کوه را کی در رباید تند باد
  • I am not a straw, I am a mountain of forbearance and patience and justice: how should the fierce wind carry off the mountain?”

  • آن که از بادی رود از جا خسی است ** ز آن که باد ناموافق خود بسی است‌‌ 3795
  • That which is removed from its place by a wind is rubbish, for indeed the contrary winds are many.

  • باد خشم و باد شهوت باد آز ** برد او را که نبود اهل نماز
  • The wind of anger and the wind of lust and the wind of greed swept away him that performed not the (ritual) prayers.

  • کوهم و هستی من بنیاد اوست ** ور شود چون کاه بادم یاد اوست
  • “I am a mountain, and my being is His building; and if I become like a straw, my wind (the wind that moves me) is recollection of Him.

  • جز به باد او نجنبد میل من ** نیست جز عشق احد سر خیل من‌‌
  • My longing is not stirred save by His wind; my captain is naught but love of the One.

  • خشم بر شاهان شه و ما را غلام ** خشم را هم بسته‌‌ام زیر لگام‌‌
  • Anger is king over kings, and to me it is a slave: even anger I have bound under the bridle.

  • تیغ حلمم گردن خشمم زده ست ** خشم حق بر من چو رحمت آمده ست‌‌ 3800
  • The sword of my forbearance hath smitten the neck of my anger; the anger of God hath come on me like mercy.

  • غرق نورم گر چه سقفم شد خراب ** روضه گشتم گر چه هستم بو تراب‌‌
  • I am plunged in light although my roof is ruined; I have become a garden although I am (styled) Bú Turáb (the father of dust).

  • چون در آمد علتی اندر غزا ** تیغ را دیدم نهان کردن سزا
  • Since a motive (other than God) entered (my heart) in the (holy) war, I deemed it right to sheathe my sword,

  • تا احب لله آید نام من ** تا که ابغض لله آید کام من‌‌
  • That my name may be he loves for God's sake, that my desire may be he hates for God's sake,

  • تا که اعطا لله آید جود من ** تا که امسک لله آید بود من‌‌
  • That my generosity may be he gives for God's sake, that my being may be he withholds for God's sake.

  • بخل من لله عطا لله و بس ** جمله لله‌‌ام نیم من آن کس‌‌ 3805
  • My stinginess is for God's sake, my bounty is for God's sake alone: I belong entirely to God, I do not belong to any one (else);

  • و آن چه لله می‌‌کنم تقلید نیست ** نیست تخییل و گمان جز دید نیست‌‌
  • And that which I am doing for God's sake is not (done in) conformity, it is not fancy and opinion, it is naught but intuition.

  • ز اجتهاد و از تحری رسته‌‌ام ** آستین بر دامن حق بسته‌‌ام‌‌
  • I have been freed from effort and search, I have tied my sleeve to the skirt of God.

  • گر همی‌‌پرم همی‌‌بینم مطار ** ور همی‌‌گردم همی‌‌بینم مدار
  • If I am flying, I behold the place to which I soar; and if I am circling, I behold the axis on which I revolve;

  • ور کشم باری بدانم تا کجا ** ماهم و خورشید پیشم پیشوا
  • And if I am dragging a burden, I know whither: I am the moon, and the Sun is in front of me as the guide.”

  • بیش از این با خلق گفتن روی نیست ** بحر را گنجایی اندر جوی نیست‌‌ 3810
  • There is no means (possibility) of communicating more than this to the people: in the river there is no room for the Sea.

  • پست می‌‌گویم به اندازه‌‌ی عقول ** عیب نبود این بود کار رسول‌‌
  • I speak low according to the measure of (their) understandings: ’tis no fault, this is the practice of the Prophet.

  • از غرض حرم گواهی حر شنو ** که گواهی بندگان نه ارزد دو جو
  • “I am free from self-interest: hear the testimony of a freeman, for the testimony of slaves is not worth two barleycorns.”

  • در شریعت مر گواهی بنده را ** نیست قدری وقت دعوی و قضا
  • In the religious law the testimony of a slave has no value at the time of litigation and judgement.

  • گر هزاران بنده باشندت گواه ** بر نسنجد شرع ایشان را به کاه‌‌
  • (Even) if thousands of slaves bear witness on thy behalf, the law does not assign to them the weight of a straw.

  • بنده‌‌ی شهوت بتر نزدیک حق ** از غلام و بندگان مسترق‌‌ 3815
  • In God's sight the slave of lust is worse than menials and slaves brought into servitude,

  • کاین به یک لفظی شود از خواجه حر ** و آن زید شیرین و میرد سخت مر
  • For the latter becomes free at a single word from his master, while the former lives sweet but dies exceedingly bitter.

  • بنده‌‌ی شهوت ندارد خود خلاص ** جز به فضل ایزد و انعام خاص‌‌
  • The slave of lust hath no (means of) release at all except through the grace of God and His special favour.

  • در چهی افتاد کان را غور نیست ** و آن گناه اوست جبر و جور نیست‌‌
  • He has fallen into a pit that has no bottom, and that is his (own) sin: it is not (Divine) compulsion and injustice.

  • در چهی انداخت او خود را که من ** در خور قعرش نمی‌‌یابم رسن‌‌
  • He has cast himself into such a pit that I find no rope capable of (reaching) its bottom.

  • بس کنم گر این سخن افزون شود ** خود جگر چه بود که خارا خون شود 3820
  • I will make an end. If this discourse go further, not only hearts but rocks will bleed.

  • این جگرها خون نشد نز سختی است ** غفلت و مشغولی و بد بختی است‌‌
  • (If) these hearts have not bled, ’tis not because of (their) hardness, ’tis (because of) heedlessness and preoccupation and ill-fatedness.

  • خون شود روزی که خونش سود نیست ** خون شو آن وقتی که خون مردود نیست‌‌
  • They will bleed one day when blood is no use to them: do thou bleed at a time when (thy) blood is not rejected.

  • چون گواهی بندگان مقبول نیست ** عدل او باشد که بنده‌‌ی غول نیست‌‌
  • Inasmuch as the testimony of slaves is not accepted, the approved witness is he that is not the slave of the ghoul (of sensuality).

  • گشت ارسلناک شاهد در نذر ** ز آن که بود از کون او حر ابن حر
  • (The words) We have sent thee as a witness came in the Warning (the Qur’án), because he (the Prophet) was entirely free from (creaturely) existence.

  • چون که حرم خشم کی بندد مرا ** نیست اینجا جز صفات حق در آ 3825
  • “Since I am free, how should anger bind me? Nothing is here but Divine qualities. Come in!

  • اندر آ کازاد کردت فضل حق ** ز آن که رحمت داشت بر خشمش سبق‌‌
  • Come in, for the grace of God hath made thee free, because His mercy had the precedence over His wrath.

  • اندر آ اکنون که رستی از خطر ** سنگ بودی کیمیا کردت گهر
  • Come in now, for thou hast escaped from the peril: thou wert a (common) stone, the Elixir hath made thee a jewel.

  • رسته‌‌ای از کفر و خارستان او ** چون گلی بشکفته در بستان هو
  • Thou hast been delivered from unbelief and its thorn-thicket: blossom like a rose in the cypress-garden of Hú (God).

  • تو منی و من توام ای محتشم ** تو علی بودی علی را چون کشم‌‌
  • Thou art I and I am thou, O illustrious one: thou wert ‘Alí— how should I kill ‘Alí?

  • معصیت کردی به از هر طاعتی ** آسمان پیموده‌‌ای در ساعتی‌‌ 3830
  • Thou hast committed a sin better than any act of piety, thou hast traversed Heaven in a single moment.”

  • بس خجسته معصیت کان کرد مرد ** نی ز خاری بر دمد اوراق ورد
  • Very fortunate (was) the sin which the man committed: do not rose-leaves spring from a thorn?

  • نی گناه عمر و قصد رسول ** می‌‌کشیدش تا به درگاه قبول‌‌
  • Was not the sin of ‘Umar and his attempt on (the life of) the Prophet leading him to the gate of acceptance?

  • نی به سحر ساحران فرعونشان ** می‌‌کشید و گشت دولت عونشان‌‌
  • Was not Pharaoh because of the magic of the magicians drawing them (to himself), and did not (spiritual) fortune come to their aid?

  • گر نبودی سحرشان و آن جحود ** کی کشیدیشان به فرعون عنود
  • Had it not been for their magic and denial (of Moses), who would have brought them to rebellious Pharaoh?

  • کی بدیدندی عصا و معجزات ** معصیت طاعت شد ای قوم عصات‌‌ 3835
  • How would they have seen the rod and the miracles? Disobedience (to God) became obedience, O disobedient people.

  • ناامیدی را خدا گردن زده است ** چون گنه مانند طاعت آمده ست‌‌
  • God hath smitten the neck of despair, inasmuch as sin has become like obedience.

  • چون مبدل می‌‌کند او سیئات ** طاعتی‌‌اش می‌‌کند رغم وشات‌‌
  • Since He changes evil acts (into good), He makes it (the disobedience) an act of obedience in despite of slanderers (devils).

  • زین شود مرجوم شیطان رجیم ** و ز حسد او بطرقد گردد دو نیم‌‌
  • By this (mercy of God) the stoned (accursed) Devil is driven away and bursts with envy and is cloven asunder.