Moses and the Shepherd (part four)

Mathnawi II: 1772-1815

The coming of a revelation (from God) to Moses--may peace be
upon him-- about excusing the shepherd

1772 After that, God spoke secretly into the inmost
consciousness of Moses--1 secrets which cannot be spoken.2

(Divine) words were scattered upon Moses' heart, (so
that) vision and speech were mixed together.

So many times he became lost of self,3 so often he
arrived (back) to himself, (and) so many times he flew from
beginninglessness to endlessness.4

1775 After this, it would be foolishness if I should explain
(further), because the explanation of this is beyond (the
mind's) awareness.

If I speak (any further), it would tear out (the ability
to) reason (from the listeners).5 And if I write (about it),
it would shatter pens.6

When Moses heard this reprimand from God, he rushed into
the desert plain in pursuit of the shepherd.

He propelled (himself) over the footprints of that
bewildered and wandering one. (In his haste), he scattered
dust from the flats of the desert.7

It is evident (that) the footsteps of a disturbed man8
(are) both (different) from the steps of others.

1780 One step (is) like the rook,9 (moving) from top to
bottom (on the chessboard). And one step (is) like the
elephant,10 going crookedly.

Sometimes, like a wave, he raises a flag; sometimes,
like a fish, he goes (along) on (his) stomach.11

(And) sometimes (he is) writing on the ground (about)
his own state, like a geomancer who is telling fortunes.12

Finally, he found him and looked at (him). (As) the
giver of happy news, he said, "Permission has come (to you
from God).

"Do not seek (to have) any polite manners or (formal)
arrangement [in your praying]. Say whatever your anguished
heart wishes.

1785 "Your 'impiety' is (true) religion13 and your religion
is the light of the spirit. You are secure (in God's
protection), and by means of you an (entire) world is

"O you (who are) spared by (the verse), 'God does what
He wills':15 go (and) start speaking (to God again), without
(any need of) formal respect."16

(The shepherd) replied, "O Moses, I've advanced beyond
that--17 now that I've been smeared by the blood of (my)

"I've passed19 beyond the Lote tree of the Farthest
Limit,20 (and) I've gone a hundred thousand years beyond that

"You struck my horse (with) a whip;1 it turned,22 made a
leap, and (then) passed beyond the heavens.

1790 "May the Divine Nature be the intimate friend of our
human nature!23 May praise and blessings be on your hands and

"Now, my (spiritual) state is beyond talking (about).
(And) these (words) I'm saying are not (describing) my (true
inward) states."

The image which you are seeing in a mirror is your (own)
image;25 the image doesn't belong to the mirror.

Is the breath which the flute player blows within the
reed-flute suitable (as a quality) to the reed-flute? No,
it's (something) suitable to the man.

Take care (and) know (that) whether you speak (words of)
praise or gratitude (to God), it is like the foolish (words)
of that shepherd.

1795 Even though your praise is superior in comparison to
that (of his), yet it is worthless in relation to God.26

When the covering has been removed,27 how often you say,
"It wasn't what it was supposed to be!"28

The acceptance of your praising (God) is from (His)
Mercy. It is permitted, like the ritual prayer of the woman
who has just completed her menstrual period.29

Her ritual prayer is stained with blood, (just as) your
praise is defiled with comparisons and likenesses.30

Blood is unclean, but goes (away) with some water.31 Yet
the interior [of the praying person] has impurities,32

1800 Which will not fade from the interior of the man of
[pious] action33 except with the water of the Grace of the

If only you could know the (true) meaning of (praying
the words), "Glory be to my Lord!" (when) you turn (your)
face (to the ground) in prostration--35

(Thinking), "My prostration is as unworthy (of You) as
my existence. May You give (me) some goodness in return for
(my) wrongness!36

The earth has the influence of God's gentle patience to
the extent that it takes defilement and produces flowers,37
(And) to the extent it hides our impurities (and) buds
grow up from it in return.

1805 So when the unbeliever saw that, (while) he (was) in a
generous and giving (state), he was (actually) lesser and
poorer than (a clod of) dirt,

(That) no flowers or fruit grew from his being,38 (and
that) he found (nothing) except the decay and barrenness of
all purities,

He said, "I've gone backwards in my going (onward). What
sorrow! If only I were (nothing more that) dust!39

"If only I had not chosen to journey (away) from
earthiness and had collected some seeds,40 like a (piece of)

"(For) when I travelled, the road tested me. What
traveler's gift41 was there (from me) as a result of this

1810 (Yet) it is because of all his inclinations toward the
earth42 that he doesn't see any profit in front of him after
the journey.

His facing back is that greed and avarice (he has),
(but) his facing toward the road43 (is) sincerity and
(humble) neediness (before God).

Every plant which has the inclination for loftiness is
(continuing) in (a state of) increase, life, and growth.

(But) when it turns (its) head toward44 the earth, (it is
continuing) in (a state of) loss, dryness, lack, and feeling

If the inclination of your spirit is toward the heights,
(it will be) in (a state of) increase. (And) your return
will be to that place.46

1815 But if you are upside-down (and) your head is toward
the ground,47 you are something which sets48-- (and) God does
not love things which set.49

--From "The Mathnawî-yé Ma`nawî" [Rhymed Couplets of
Deep Spiritual Meaning] of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard (with
gratitude for R. A. Nicholson's 1926 British translation)
Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (, 2/15/01

Notes on the text, with line number:

1. (1772) God spoke secretly into the inmost consciousness
of Moses: Nicholson later changed his translation, based on
the earliest manuscript of the Mathnawi/Masnavi, to "...God
spake secretly in the inmost heart of Moses..." (from, "God
hid in the inmost heart of Moses mysteries...").

2. (1772) secrets which cannot be spoken: "I.e. God
revealed to Moses the essential mystery of Divine Love, in
which the shepherd was an adept." (Nicholson, Commentary)
"But the tongue is unable to explain those secrets, since
the knowledge gained from nearness to God [`ilm-é ladunî (a
term based on Qur'an 18:65)] cannot be held by the
intellect." (Translated here from a Persian translation of
Anqaravi's famous 17th century Turkish commentary on the

3. (1774) lost of self [bê-khwad]: also means "ecstatic."
This is related to the sufi technical term "fanâ," which
refers to the mystical experience of passing away,
annihilation, and being erased of self.

4. (1774) beginninglessness to endlessness: terms used in
sufism which mean Eternity prior to the creation of the
universe and Eternity after it. Another translation is
"Eternity before time [azal] to Eternity after time [abad],"
or "pre-Eternity to post-Eternity."

5. (1776) it would tear out (the ability to) reason (from
the listeners): "It means that the intellect would become
crazy from listening to those (secrets)." (Anqaravi,

6. (1776) if I write (about it), it would shatter pens:
this is similar to Rumi's famous lines (as translated by
Nicholson): "Whatsoever I say in exposition and explanation
of Love, when I come to Love (itself) I am ashamed of that
(explanation). Although the commentary of the tongue makes
(all) clear, yet tongueless love is clearer. Whilst the pen
was making haste in writing, it split upon itself as soon as
it came to Love." (I: 112-114)

7. (1778) he scattered dust from the flats of the desert:
"it means he ran while in a state of hurrying and confused
amazement." (Anqaravi, Commentary)

8. (1779) the footsteps of a disturbed man: Nicholson
states that this line and the next three are, "A figurative
description of ecstatic states." (Commentary)

9. (1780) like the rook [rokh]: the chess piece, also
called the tower or castle, which moves straight up and down
(or horizontally, from side to side).

10. (1780) like the elephant: this is the ancient Indian and
Iranian name for the chess piece known in the West as the
bishop, which moves diagonally.

11. (1781) he goes (along) on (his) stomach: "It means, for
a time he was raising his head high and going upwards. And
sometimes he was also sliding on his stomach like a fish and
going along (like that). Such is the manner of the lovers
(of God) who have become drowned in the ocean of Unity."
(Anqaravi, Commentary)

12. (1782) like a geomancer who is telling fortunes:
geomancers would foretell the future based on a way of
drawing lines in the desert sand.

13. (1785) Your 'impiety' is (true) religion: the word
translated as "impiety" [kufr] also means denial and
rejection of the essentials of the Islamic revelation-- or
in this case, the apparent presence of such denial.
Nicholson translated, "Your blasphemy is (the true)

14. (1785) by means of you an (entire) world is protected:
Nicholson translated, "you are saved, and through you a
(whole) world is in salvation." And he explained: "I.e. 'you
have attained to the rank of the saint, who is safe in God's
keeping and guides others to salvation.'" (Commentary)
However, it seems best to avoid the word "salvation," since
for many readers it is so heavily loaded with Christian
connotations. "(It means), 'You are safe from the punishment
of God, and through you the people of the world are (also)
in safety.' In other words, 'In recognition of your
reverence (toward God), the people of the world are also
safe from the punishment of God.'" (Anqaravi, Commentary)

15. (1786) God does what He wills: a modification, for
metrical purposes, of the verse, "God does what He wills"
(Qur'an 3:40). The meaning here is that the shepherd is
spared by God from any punishment due to lack of
conventional reverence and formal manners-- because God can
act as He wishes and excuse whomever He wishes. "But if
someone like this shepherd completes an action which is
outside (the bounds of) reason and the religious Law
[shar`]... he will be accepted by God." (Anqaravi,
Commentary) Islamic law allows that an insane person cannot
be punished for heretical speech. And this may account for
the fact that Muslim jurists usually ignored reports of
heretical-sounding ecstatic speech on the part of pious
sufis (perhaps viewing it as a kind of "temporary
insanity"). (See Carl Ernst, "Words of Ecstasy in Sufism,"
1985, p. 126.)

16. (1786) without (any need of) formal respect: "Go loosen
your tongue like a careless and fearless person and without
(need) of formal reverence." (Anqaravi, Commentary)

17. (1787) I've advanced beyond that: "The meaning can be
said (to be this): 'I have reached to the degree of
(mystical) annihilation [fanâ] and vanishing (from self),
and by means of Divine attraction [jaZba-yé ilâhî] I have
passed beyond the Lote Tree of the Farthest Limit.'"
(Anqaravi, Commentary)

18. (1787) now that I've been smeared by the blood of (my)
heart: Nicholson translated, "I am now bathed in (my)
heart's blood." And he explained: "i.e. 'I have died to self
and am a martyr (shahíd) to God.'" (Commentary) This is
because the corpses of Muslims who die in battle as martyrs
for the sake of Islam are not to be washed with water--
which is the requirement prior to burial for all other

19. (1788) I've passed [be-g'Zashta-am]: this is what was
first written in the earliest manuscript of the Mathnawi. A
correction was added below: be-sh'kafta-am (in order to
rhyme better with "rafta-am"). However, it is unclear how
this word should be vowelled or what it should mean.

20. (1788) the Lote Tree of the Farthest Limit: refers to a
verse from the Qur'an (53:3) involving the Prophet
Muhammad's Heavenly journey [mi`râj]: "[... an angel]
endowed with surpassing power, who in time manifested
himself in his true shape and nature, appearing in the
horizon's loftiest part, and then drew near, and came close
until he was but two bow-lengths away, or even closer. And
thus did [God] reveal unto His servant whatever He deemed
right to reveal.... And, indeed, he saw him a second time by
the lote-tree of the farthest limit...." (Qur'an 53: 6-10,
13; translated by Muhammad Asad). "The legend relates that
when the Prophet was about to enter into the presence of
God, he said to Gabriel, who had been his guide thus far, 'O
my brother, why hast thou fallen behind me?' and that
Gabriel replied, 'Were I to come one finger-tip nearer,
surely I should be consumed.'" (Nicholson, Commentary)

"The Lote Tree of the Farthest Limit is above the seven
levels of the heavens. The abode of Paradise is near to it,
as well as the station of (the archangel) Gabriel.... The
minds of humanity and the domains of (human) knowledge find
(their) ultimate limit before it.... But the lovers of the
Divine, who have become joined with God-- after attaining to
the level of the Lote Tree of the Farthest Limit-- have gone
further, and have drunk the wine of Love from the Hand of
God." (Anqaravi, Commentary)

21. (1789) You struck my horse (with) a whip: "It means, 'O
Moses, you struck the horse of my spirit with the whip of
(spiritual) guidance, and you gave it (needed) correction."
(Anqaravi, Commentary)

22. (1789) it turned: Nicholson translated, "my horse

23. (1790) May the Divine nature be the intimate friend of
our human nature: Nicholson translated, "May the Divine
Nature be intimate with my human nature..." (The question is
whether the shepherd includes both himself and Moses here,
or speaks of himself only using the formal plural; he had
used the first person singular possessive-- "my horse"-- in
the previous line.) Nicholson explained: "Here láhút [=
Divine nature] denotes the inward, eternal aspect of
Reality; násút [= human nature] the outward, phenomenal
aspect, from which the mystic 'passes away' in moments of
ecstasy. Both aspects are combined in the Perfect Man [= a
term used in the mystical philosophy of the famous sufi,
Ibnu 'l-`Arabi, died 1240], and it is this supreme
perfection that is the object of the shepherd's prayer."

"(It means), 'God Most Holy and Exalted has become the
intimate confidant of my human nature, and He has manifested
His Names and Attributes within the realm of my human
nature." (Anqaravi, Commentary)

24. (1790) May praise and blessings be on your hands and
arms: means, "For whipping my 'horse' so that I travelled
beyond the heavens."

25. (1792) The image which you are seeing in a mirror is
your (own) image: an analogy meaning, "The descriptions of
my spiritual states are expressions of my human limitations
as though reflected in a mirror. But they are not the
mirror, which is their source and which is a symbol for
Divine Reality." In this line, Rumi begins to comment on
the speech of the shepherd, which concluded in the previous

Nicholson disagreed with Anqaravi's elaborate
interpretation of this line and the following line (1793) as
a continuation of the shepherd's speech: "... the view that
these verses are addressed by the shepherd to Moses ignores
the point of the preceding verse and those which follow.
'How', asks the poet, 'can the intellect describe what it
cannot comprehend? The relation between reality and
description is that of the mirror to the reflected image or
of the flute-player to the flute. In praising God we merely
express our subjective and more or less inadequate ideas of
the Divine nature.'" (Commentary)

26. (1795) your praise... is worthless in relation to God:
in explaining this line, Anqaravi referred to a saying of
the Prophet Muhammad: "We are unable to count Your praises,
(for) You are (praised only) as You praise Yourself. Glory
be to You! We cannot praise you according to the praise You
deserve, O praised One."

27. (1796) When the covering has been removed: "I.e. when
you shall see things as they really are." (Nicholson,
Footnote) And Nicholson explained further: "i.e. at the
Resurrection, or after having experienced a mystical
revelation." (Commentary)

28. (1796) It wasn't what it was supposed to be: "How often
you say to yourself, 'I am a (good) praiser, rememberer, and
thanker (of God).' But on the day of Resurrection, when the
veils are raised up or pulled to the side, this is not (the
case)-- what people, within their own minds, had assumed."
(Anqaravi, Commentary)

29. (1797) just completed her menstrual period: means that
our celebrating the praises [Zikr] of God is accepted
despite the imperfections of our praise. The latter is
compared to the ritual prayer of a woman whose menstrual
bleeding lasts more than ten days. Since bodily contact with
blood causes ritual impurity, women are excused from the
obligatory five daily prayers until their period is
completed. After ten days, the menstrual period is
considered completed, further bleeding is not considered to
be "menstrual blood," and women are permitted to perform the
daily prayers again. If not for this allowance in Islamic
law, many Muslim women would be excessively prohibited from
praying the five daily prayers.

30. (1798) your praise is defiled with comparisons and
likenesses: means, spoiled by comparing God to created
things, when He transcends all comparisons to transient
objects and qualities-- of which He is the Creator. "And
there is no one comparable to Him." (Qur'an 112:4)

31. (1799) but goes (away) with some water: this refers to
the ritual washing with water [wuZû']. Washing the hands,
face, arms, and feet (together with intention and prayer)
removes minor impurities which have exited the body (from
urination, defecation, gas, bleeding). Taking a full bath or
shower eliminates major impurities (from sexual discharge).
A Muslim can only do the obligatory ritual prayers while in
a state of ritual purity.

32. (1799) Yet the interior [of the praying person] has
impurities: Nicholson translated, "but the inward part (the
inner man) hath impurities." This means that (like the woman
described above, who has done the ritual washing prior to
prayer) our prayer may be pure in appearance, but it is
soiled by continuing impurities of our ego-centered desires
and the imperfections of our minds, which imagine God by
means of comparisons.

33. (1800) the man of [pious] action: Nicholson translated,
"the man of works." And he explained: "i.e. spiritually
experienced, efficient, and adept." And he referred other
places this phrase has been used (III: 1149; V 2182, 2786).

34. (1800) except with the water of the Grace of the
Creator: "But the inward part (of man) has impurities, like
the whispered temptations of Satan and blameworthy
character, which cannot be cleansed with water. Yet the
'water' of Divine Grace can purify those.... Any time the
Grace of God Most High surrounds the (inward) state of a
servant, the (various) kinds of purification become possible
for him and he may become cleansed from all impurities."
(Anqaravi, Commentary)

35. (1801) in prostration: during the five daily Islamic
ritual prayers, when prostrating (with one's forehead and
nose) to the ground, one prays these Arabic words three
times: "Glory be to my Lord, the Most Exalted!" The meaning
of this line is, "If only you knew how little you can
comprehend of the glorious reality of God." "i.e. tanzíh [=
transcendence], the declaration that God transcends all
human conceptions." (Nicholson, Commentary)

36. (1802) some goodness in return for (my) wrongness: a
humble prayer that God overlook the defects (of attitude and
ignorance) in our prayers, and pay (or recompense, requite)
us instead with Divine Grace, Mercy, and Kindness.

37. (1803) produces flowers: for example, dung falls to the
earth and flowers grow from that place. This is an example
of the influence of God's compassionate forbearance [Hilm],
a word related to one of the Ninety-Nine Names of God, the
Most Forbearing and Clement [al-Halîm]

38. (1806) (That) no flowers or fruit grew from his being:
"It means that in the being of the unbeliever, the flower of
(true) faith does not bloom and the fruits of (mystical)
knowledge and faith does not reach fruition." (Anqaravi,

39. (1807) If only I were (nothing more that) dust:
according to the Qur'an, these are the words that the
unbeliever [kâfir], or denier of God (and of the revelations
given to His prophets) will say on the Day of Judgment. God
will say (in the "majestic plural"): "Truly, We have warned
you of a punishment drawing near, (on) the day when man will
clearly see (the deeds) which his hands have sent forward.
And the unbeliever will say, 'If only I were (mere) dust!'"
(78:40) Regarding the meaning of this phrase, one
translator and commentator of the Qur'an referred to a
similar passage (69:27), which he translated: "Oh, would
that this [death of mine] had been the end of me!" (Muhammad
Asad, "The Message of the Qur'ân," 1984)

40. (1808) and had collected some seeds: "i.e. would that,
like earth, I had been capable of receiving the good seed
and producing crops that delight the sowers' (Qur. XLVIII
29)." (Nicholson, Commentary)

41. (1809) What traveler's gift* was there (from me):
travellers on long journeys were expected to bring gifts
back for their family and friends. In the case of merchants,
this would also be a sign of successful business.

42. (1810) it is because of all his inclinations toward the
earth: Rumi explains that the man misunderstands his
backwards viewpoint: he thought he was travelling to a
higher rank, but in reality he was already facing downwards,
due to his worldly materialistic cravings and mentality.
"The reason for the strong inclination of the unbeliever
[= rejector of God and Divine Guidance] toward the earth is
this: that, at the time of making a journey, the unbeliever
doesn't see any profit ahead of himself-- in other words, in
a higher path-- but sees loss. But on the level of
(materialistic) earthiness, he imagines gain and profit for
himself-- and for this reason he desires to be earth."
(Anqaravi, Commentary)

43. (1811) his facing toward the road [rah]: Nicholson
translated, "his turning his face to the Way." He also
translated similarly in line 1809: "When I travelled, the
Way tried me..." And he explained: "Life is a journey from
this perishable world (dáru 'l-faná) to the world
everlasting (dáru 'l-baqá). The traveller whose faith has
borne the test brings the result as an offering to God, but
the infidel comes empty-handed. If now and then he aspire to
enter on the sulúk ilá 'lláh [= the journey to God], his
earthly appetites soon cause him to turn back." (Commentary)

44. (1813) when it turns (its) head toward: an idiom which
refers to leading a riding or grazing animal to go in a
certain direction by turning its head to face that

45. (1813) feeling cheated: Nicholson translated,

46. (1814) your return will be to that place: means your
final destination will be a lofty place. The words, "your
return [marji`-at]," is Qur'anic, as in the verse, "And
follow the path of the one who turns to Me. Then [= on the
Day of Judgment] to Me will be your return [marji`u-kum] and
I will inform you of the truth of what you did (during your
earthly life)." (Qur'an 31:15)

"It means, 'O seeker, if the inclination of your spirit
is to reach the higher realm and a lofty degree, in the same
way you will reach to limit of total increase and
advancement, and the place of your return will be that same
place-- meaning to that lofty degree." (Anqaravi,

47. (1815) (and) your head is toward the ground: "Meaning,
the 'head' of your heart is (facing) toward the ground and
toward (what is) lowly." (Anqaravi, Commentary)

48. (1815) you are something which sets: "Meaning, you will
fade (from view) and vanish and become lost." (Anqaravi,

49. (1815) God does not love things which set: a reference
to the Prophet Abraham, who rejected the idol worship of his
father. "And so We showed the kingdom of the heavens and the
earth to Abraham, so that he might be among those with
certainty. When the night overshadowed him, he saw a star
and said, 'This is my Lord.' But when it set, he said, 'I do
not love the things which set.'" (Qur'an, 6:75-76) Rumi has
altered this verse, for metric reasons, and attributed the
dislike to God, not Abraham, in order to fit the context. It
means here a dislike of transient things.


waHî-âmadan musà-râ -- `alay-hi 's-salâm-- dar `uZr-é ân

1772 ba`d az ân dar sirr-é mûsà Haq nehoft
râz-hâyê goft k-ân n-ây-ad ba-goft

bar del-é mûsà sokhon-hâ rêkht-and
dîdan-o goftan ba-ham âmêkht-and

chand bê-khwad gasht-o chand âmad ba-khwad
chand parrîd az azal sôy-é abad

1775 ba`d az-în gar sharH gôy-am ablahî-st
z-ân-ke sharH-é în warây-é âgahî-st

w-ar be-gôy-am, `aql-hâ-râ bar kan-ad
w-ar nawês-am, bas qalam-hâ be-sh'kan-ad

chûn-ke mûsà în `itâb az Haq shenîd
dar beyâbân dar pay-é chôpân dawîd

bar neshân-é pây-é ân sar-gashta rând
gard az parra-yé beyâbân bar feshând

gâm-é pây-é mardom-é shôrîda khwad
ham ze-gâm-é dêgar-ân paydâ bow-ad

1780 yak qadam chûn rokh ze-bâlâ tâ nashêb
yak qadam chûn pêl rafta bar werêb

gâh chûn mâwjê bar afrâzân `alam
gâh chûn mâhê rawâna bar shekam

gâh bar khâkê nebeshta Hâl-é khwad
ham-chô rammâlê ke ramlê bar zan-ad

`âqibat dar yâft ô-râ-wo be-dîd
goft mozhda-deh ke dastûrê rasîd

hêch âdâbê-wo tartîbê ma-jô
har-che mê-khwâh-ad del-é tang-at, be-gô

1785 kufr-é tô dîn-ast-o dîn-at nûr-é jân
îman-î w-az tô jahânê dar amân

ay mu`âf-é yaf`alu 'llâh mâ yashâ'
bê-muHâbâ raw zabân-râ bar-goshâ

goft ay mûsà az ân be-g'Zashta-am
man kanûn dar khûn-é del âghashta-am

man ze-sidra-yé muntahà be-g'Zashta-am
Sad hazâr-ân sâla z-ân sô rafta-am

tâzeyâna bar zad-î asp-am be-gasht
gonbadê kard-o ze-gardûn bar-goZasht

1790 maHram-é nâsût-é mâ lâhût bâd
âferîn bar dast-o bar bâzû-t bâd

Hâl-é man aknûn berûn az goftan-ast
în che mê-gôy-am, na ahwâl-é man-ast

naqsh mê-bîn-î ke dar âyîna'ê-st
naqsh-é to-st ân, naqsh-é ân âyîna nêst

dam ke mard-é nâyî andar nây kard
dar khwar-é nây-ast, na dar khward-é mard

hân-o hân gar Hamd gôy-î gar sepâs
ham-chô nâ-farjâm-é ân chôpân shenâs

1795 Hamd-é tô nisbat ba-d-ân gar behtar-ast
lêk ân nisbat ba-Haq ham abtar-ast

chand gôy-î chûn ghiTâ bar dâsht-and
k-în na-bûd-ast ân-ke mê-pendâsht-and

în qabûl-é Zikr-é tô az raHmat-ast
chûn namâz-é mustaHâZa rukhSat-ast

bâ namâz-é ô be-y-âlûd-ast khûn
Zikr-é tô âlûda-yé tashbîh-wo chûn

khûn palîd-ast-o ba-âbê mê-raw-ad
lêk bâTin-râ najâsat-hâ bow-ad

1800 k-ân ba-ghayr-é âb-é luTf-é kardagâr
kam na-gard-ad az darûn-é mard-é kâr

dar sujûd-at kâsh rô-gardân-î'iy
ma`nî-yé subHâna rabb-î dân-î'iy

k-ây sujûd-am chûn wujûd-am nâ-sazâ
mar badî-râ tô nekôyê deh jazâ

în zamîn az Hilm-é Haq dâr-ad aSar
tâ najâsat bord-o gol-hâ dâd bar

tâ be-pôsh-ad ô palîd-hây-é mâ
dar `iwaZ bar rôy-ad az way ghoncha-hâ

1805 pas chô kâfir dîd k-ô dar dâd-o jûd
kam-tar-o bê-mâya-tar az khâk bûd

az wujûd-é ô gol-o mêwa na-rost
joz fasâd-é jumla pâkî-hâ na-jost

goft wâ-pas rafta-am man dar Zahâb
Hasratâ yâ laytan-î kuntu turâb

kâsh az khâkî safar na-g'zîd-amy
ham-chô khâkê dâna'yê mê-chîd-amy

chûn safar kard-am ma-râ râh âzmûd
z-în safar-kardan rah-âward-am che bûd?

1810 z-ân hama mayl-ash sôy-é khâk-ast k-ô
dar safar sûdê na-bin-ad pêsh-é rô

rôy wâ-pas kardan-ash, ân HirS-o âz
rôy dar rah kardan-ash, Sidq-o neyâz

har geyâ-râ ke-sh bow-ad mayl-é `ulâ
dar mazîd-ast-o Hayât-o dar namâ

chûn-ke gardânîd sar sôy-é zamîn
dar kamîy-wo khoskhî-wo naqS-o ghabîn

mayl-é rûH-at chûn sôy-é bâlâ bow-ad
dar tazâyud marji`-at ân-jâ bow-ad

1815 w-ar negô-sâr-î sar-at sôy-é zamîn
âfil-î, Haq lâ yuHibbu 'l-afilîn

(mathnawi meter: XoXX XoXX XoX)