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✦ Persian Poetry · Sufi Wisdom

30 Rumi Quotes About God — With Farsi Script, Meaning & Context

Jalal al-Din Rumi wrote about God not as a distant deity but as a presence woven into every breath, every loss, and every act of love. These 30 quotes — drawn from the Masnavi, the Divan-e Shams, and Fihi Ma Fihi — present his most profound words about the divine, in the original Farsi alongside English translation and cultural context.

Rumi lived in 13th-century Persia, writing in a tradition where Persian poetry and Sufi mysticism were inseparable. When he wrote about God — using the word خدا (Khodā) or the Arabic الله (Allāh) or simply معشوق (Ma’shuq, the Beloved) — he was addressing not a theological abstraction but a living presence that he experienced as love itself. Understanding this context transforms how these quotes land.

Rumi Quotes on Finding God Within

Rumi’s most radical teaching — and the one that continues to resonate across cultures and centuries — is that God is not found in temples, churches, or mosques, but within the human heart. This was not irreverence; it was the core of Sufi understanding of tawhid (divine unity).

01 من در کعبه و بتخانه تو را جستم
تو را نیافتم — در دل یافتمت

Man dar Ka’beh va botkhāneh to rā jostam
to rā nayāftam — dar del yāftamat

“I searched for You in the Kaaba and the temple. I did not find You there — I found You within my heart.”

Source: Divan-e Shams-e Tabrizi

This is one of Rumi’s most cited lines on the nature of divine presence. Rather than dismissing religious practice, Rumi points to where formal religion often fails — when it becomes external ritual without inward transformation. The Kaaba (Islam’s holiest site) and the temple (representing other faiths) both fall short when the seeker hasn’t looked within.
02 تو را در خویشتن جستم، خدا را در تو دیدم
نه در مسجد، نه در محراب، نه در صومعه

To rā dar khishtan jostam, Khodā rā dar to didam
na dar masjed, na dar mehrāb, na dar sawma’eh

“I searched for myself and found God within you. Not in the mosque, not in the altar, not in the monastery.”

Source: Divan-e Shams-e Tabrizi

Rumi collapses the distance between lover, beloved, and the divine. The “you” here shifts meaning — sometimes the human beloved, sometimes Shams-e Tabrizi, sometimes God as the absolute. In Sufi tradition, love for a person can be a doorway to love of the divine.
03 زخم جایی است که نور از آن وارد می‌شود

Zakhm jā’i ast ke nur az ān vāred mishavad

“The wound is the place where the Light enters you.”

Source: Masnavi-ye Ma’navi, Book II

Perhaps the most quoted Rumi line in the modern world. The “light” here is divine — نور (nur) is a word central to Quranic theology and Sufi understanding of the divine presence. Rumi teaches that suffering is not punishment but an opening — the crack through which God enters. Pain is not to be avoided but understood as invitation.
04 تو قطره‌ای در اقیانوس نیستی
تو کل اقیانوسی در یک قطره

To qatreh’i dar oqyānus nisti
to koll-e oqyānus-i dar yek qatreh

“You are not a drop in the ocean. You are the entire ocean in a drop.”

Source: Divan-e Shams-e Tabrizi

This is Rumi’s poetic expression of the Sufi concept of wahdatul wujud — the unity of existence. The human soul contains the divine in its entirety, just as a drop of seawater contains the chemical signature of the whole ocean. God is not separate from creation; God is what creation is made of.
05 خدا را در آینه‌ای زیبا جستم
آن آینه تویی، ای انسان

Khodā rā dar āyeneh’i zibā jostam
ān āyeneh toyī, ay ensān

“I sought God in a beautiful mirror. That mirror is you, O human.”

Source: Fihi Ma Fihi (In It What Is In It)

The human being as a mirror of God — this concept runs through all of Rumi’s prose and poetry. In Islamic mystical tradition, the human was created in God’s image (not physically, but in capacity for love, mercy, creativity, and consciousness). Rumi is reminding us that the divine is most visible in a person who has polished the mirror of their heart through love and practice.
06 خداوند نزدیک‌تر از رگ گردن توست
پس چرا از او می‌گریزی؟

Khodāvand nazdiktar az rag-e gardan-e toost
pas cherā az u migorizī?

“God is closer to you than your jugular vein. Then why do you flee from Him?”

Source: Masnavi-ye Ma’navi (drawing on Quran 50:16)

Rumi echoes the Quranic verse directly, but transforms it into a question — adding urgency and tenderness. The Persian mystic tradition often used Quranic verses as launching points for deeper exploration. Here the question “why do you flee?” turns the verse into an invitation to examine our own habitual avoidance of the divine.
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Rumi Quotes on Divine Love — عشق الهی

For Rumi, the word عشق (eshgh — love) and the word خدا (Khodā — God) are almost interchangeable. Love is not a path to God; love is God in motion. This section contains his most direct statements on this equation.

07 عشق آتشی است که چون برافروخت
جز معشوق هرچه باشد بسوخت

Eshgh ātashi ast ke chon bar-afrokht
joz ma’shuq har che bāshad besukhgt

“Love is a fire that, once kindled, burns away everything except the Beloved.”

Source: Masnavi-ye Ma’navi, Book I (Opening verses)

The Masnavi opens with the image of the ney (reed flute) crying for its origin — separation and longing as the engine of spiritual life. This quote follows that same logic: divine love is purifying fire. It destroys ego, false attachments, and worldly concerns — leaving only the awareness of God, the Beloved (معشوق, Ma’shuq).
08 عشق دین است و عشق ایمان من
عشق سرمایه و روح جان من

Eshgh din ast o eshgh imān-e man
eshgh sarmāyeh o ruh-e jān-e man

“Love is my religion and my faith. Love is the capital and the soul of my life.”

Source: Divan-e Shams-e Tabrizi

This is Rumi’s most direct declaration of his theology. He does not say “Islam is my religion” or “God is my faith” — he says love. This was intentional and profound. For Rumi, formal religion without love is an empty shell. Love — eshgh — is the substance that makes any religion alive.
09 هر که در دل عشق خدا یافت
بی‌شک خدا هم عاشق اوست

Har ke dar del eshgh-e Khodā yāft
bi-shak Khodā ham āshegh-e oost

“Whoever finds love for God in their heart — God without doubt is also a lover of that person.”

Source: Masnavi-ye Ma’navi, Book V

The relationship with God is mutual, not one-directional. This was a revolutionary idea in certain theological traditions — that God could be described as a lover, yearning toward the human heart that yearns toward Him. Rumi collapses the hierarchy between creator and creation through the language of love.
10 عاشق شو ورنه روزی کار جهان سر آید
ناخوانده نقش مقصود از کتاب هستی

Āshegh show varna ruzi kār-e jahān sar āyad
nākhānde naqsh-e maqsud az ketāb-e hasti

“Fall in love, or one day the work of the world will end — and you will have left unread the purpose written in the book of existence.”

Source: Divan-e Shams-e Tabrizi

One of Rumi’s most urgent lines. Life is a book; love is the only thing that allows you to read it. Without love — without opening yourself to the divine — you pass through existence without understanding its purpose. The Sufi tradition holds that the universe was created so that God might be known and loved; the human who does not love has missed the entire point.
11 خاموشی دریای علم است و کلام
چون کف دریا و دریا خود تمام

Khāmoshi daryā-ye elm ast o kalām
chon kaf-e daryā o daryā khod tamām

“Silence is the ocean of knowledge, and speech is its foam. God is the ocean entire.”

Source: Masnavi-ye Ma’navi, Book I

Rumi often wrote about the limits of language in describing the divine. Words about God are like sea foam — they point toward the water but are not the water. True knowledge of God comes in silence, in the space beyond intellect. This is why Sufi meditation, dhikr (remembrance), and music play central roles — they bypass the rational mind to reach the divine directly.
12 زن شعله‌ی عشق در وجود خویش
تا بسوزی هرچه هست از غیر دوست

Zan sha’leh-ye eshgh dar vojud-e khish
tā besuzi harcheh hast az gheyr-e dust

“Strike the flame of love in your being, so that everything that is not the Friend burns away.”

Source: Divan-e Shams-e Tabrizi

The word دوست (dust) — Friend — is how Rumi often refers to God in his more intimate poems. The burning away of غیر (gheyr — other, non-divine) is the Sufi concept of fana: the annihilation of the ego-self so that only God remains. Love is the method; divine union is the destination.

Read Rumi in the Original Farsi

These translations carry the meaning — but the sound, the rhythm, and the full depth only exist in Farsi. At Danaa School, our native tutors teach Rumi’s poetry in the original, with context and cultural depth no translation can provide.

Start Learning Persian →
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Rumi Quotes on Surrender — تسلیم در برابر خدا

تسلیم (taslim — surrender, submission) is one of the most misunderstood concepts in Sufi thought. For Rumi, it is not weakness or passivity — it is the highest act of spiritual intelligence. To surrender to God is to stop fighting the current of existence and flow with it.

13 بسپار کار خود را به خدا
که هر آنچه خدا کند، خیر است

Bespār kār-e khod rā be Khodā
ke har ānche Khodā konad, kheyr ast

“Entrust your affairs to God. Whatever God does is good.”

Source: Fihi Ma Fihi

This is Rumi in his most direct, practical voice — speaking to students who were anxious about outcomes, about livelihood, about the future. The Persian word خیر (kheyr) means both “good” and “blessing.” Rumi is not asking for passivity but for trust — the trust that allows action without anxiety.
14 خداوند تو را از احساسی به احساس دیگر می‌برد
تا از هر دو بال پرواز کنی

Khodāvand to rā az ehsāsi be ehsās-e digar mibarad
tā az har do bāl parvāz koni

“God turns you from one feeling to another so that you may fly on both wings.”

Source: Masnavi-ye Ma’navi

Joy and sorrow, strength and weakness, clarity and confusion — Rumi sees all of these as God’s instruments of teaching. A bird with only one wing cannot fly. The human who only experiences joy, or only hardship, is spiritually incomplete. Both wings — both kinds of experience — are gifts from the divine.
15 در لحظه‌ای که قبول کنی آنچه را که داری
درِ رهایی گشوده می‌شود

Dar lahzeh’i ke qabul koni ānche rā ke dāri
dar-e rahāyi goshodeh mishavad

“The moment you accept what you have been given, the door to freedom opens.”

Source: Divan-e Shams-e Tabrizi

Acceptance — قبول (qabol) — is not resignation. For Rumi, it is the act of aligning one’s will with divine will. The resistance to what is given by God is the source of all suffering. Accepting the given moment — with all its difficulty — is the first movement toward liberation (رهایی, rahāyi).
16 چه راحتی است خالی بودن
آنگاه خدا می‌تواند زندگی‌ات را زندگی کند

Che rāhati ast khāli budan
āngāh Khodā mitavānad zendegi-at rā zendegi konad

“What a relief it is to be empty. Then God can live your life.”

Source: Divan-e Shams-e Tabrizi

Emptiness (خلاء, khalā) is not a void — it is readiness. The cup that is already full cannot receive anything new. In Sufi tradition, emptying oneself of ego, ambition, and self-will creates the space in which divine grace can operate. This is the paradox at the heart of Rumi’s spiritual practice.
17 وظیفه‌ی تو جستن عشق نیست
بلکه یافتن و شکستن همه موانعی است که در برابر آن ساخته‌ای

Vazifeh-ye to jostan-e eshgh nist
balke yāftan o shekastan-e hame movāne’i ast ke dar barābar-e ān sākhte’i

“Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.”

Source: Divan-e Shams-e Tabrizi

God — as love — is already present. The divine is not something to be achieved through effort. It is something to be uncovered by removing what blocks it. This turns the spiritual life inside out: instead of striving upward toward God, we dig inward to remove the debris of ego and fear that covers the divine presence already within.
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Rumi Quotes on Seeking God — جستجوی خدا

Rumi’s entire body of work can be understood as a record of the search — and the finding — of the divine. These quotes describe what that search looks and feels like from the inside.

18 خدا را جستم، خود را یافتم
خود را جستم، خدا را یافتم

Khodā rā jostam, khod rā yāftam
khod rā jostam, Khodā rā yāftam

“I searched for God and found myself. I searched for myself and found God.”

Source: Attributed to Rumi (widely cited in Persian mystical tradition)

This is perhaps the most compressed statement of Sufi mysticism ever written. Self-knowledge and knowledge of God are the same journey. The deeper you go into what you truly are — past the ego, past the social self — the more clearly you encounter the divine. Conversely, the deeper you go into the nature of God, the more clearly you recognise your own true nature.
19 نسیم سحرگاهی اسرار دارد
برنگرد به خواب — بیدار بمان

Nasim-e sahargāhi asrār dārad
bar nagard be khāb — bidār bemān

“The breeze at dawn has secrets to tell you. Don’t go back to sleep.”

Source: Divan-e Shams-e Tabrizi

In Persian poetry, سحر (sahar — the hour before dawn) is the time of divine proximity, when the veil between the human and the divine is thinnest. This is why traditional Sufi prayer and remembrance (dhikr) often takes place in the pre-dawn hours. Rumi is urging spiritual wakefulness — the willingness to be present to the moments when God is closest.
20 آنچه دنبالش هستی، همان توست
آنچه می‌جویی، همیشه تو بوده‌ای

Ānche donbāl-ash hasti, hamān tosi
ānche mijuyi, hamishe to budeh’i

“What you are looking for is what you are. What you seek, you have always been.”

Source: Divan-e Shams-e Tabrizi

The divine you seek has never been absent. This is the great paradox of the Sufi path — the seeker is already what they seek. The journey is not from here to God, but from confusion about what we are to clarity about what we have always been. God is not the destination; God is the ground.
21 یاد خدا کن آنقدر که خودت فراموش شوی
بگذار صدا زننده و صدازده محو شوند

Yād-e Khodā kon ānqadr ke khodat farāmush shavi
begozār sedā-zanandeh o sedā-zadeh mahv shavand

“Remember God so much that you are forgotten. Let the caller and the called disappear — be lost in the Call.”

Source: Divan-e Shams-e Tabrizi

This describes the state of fana — the mystical annihilation of the self in God. The “remembrance of God” (ذکر, dhikr) in Sufi practice is not just intellectual acknowledgement but a repetitive, embodied practice of saying God’s names until the individual self dissolves. The caller (the human) and the called (God) merge — only the Call remains.
22 بگذار آنچه دوست داری تو را به خود بکشد
این تو را گمراه نمی‌کند

Begozār ānche dust dāri to rā be khod bekeshad
in to rā gomrāh nemikonad

“Let yourself be silently drawn by the strange pull of what you really love. It will not lead you astray.”

Source: Divan-e Shams-e Tabrizi

Rumi trusts the human heart when it is operating from genuine love rather than ego-desire. The “strange pull” — a pull that cannot always be explained rationally — is the soul’s attraction toward God. Following it, even when it seems unconventional, is the Sufi path. The mystic trusts the heart more than the mind in matters of the divine.
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Rumi Quotes on God’s Presence in the World

Rumi did not see the world as separate from God. Creation, in his view, is the continuous outpouring of divine love — every flower, every sunrise, every human face is a theophany (a manifestation of God). These quotes express that vision.

23 آنچه خدا به گل گفت و او را به خنده درآورد
به قلب من هم گفت و آن را صد برابر زیباتر کرد

Ānche Khodā be gol goft o u rā be khandeh dar-āvard
be qalb-e man ham goft o ān rā sad barābar zibātar kard

“That which God said to the rose, and caused it to laugh in full-blown beauty, He said to my heart, and made it a hundred times more beautiful.”

Source: Divan-e Shams-e Tabrizi

Rumi uses the image of a rose opening — خندیدن (khandidan) in Persian means both “to laugh” and “to bloom” — as a metaphor for the soul responding to God. The same creative word that caused creation to come into being continues to speak to the human heart. To receive this divine word is to become more beautiful, more alive.
24 زن پرتوی از خداست
او معشوق زمینی نیست — او خلاق است، نه مخلوق

Zan partow’i az Khodā ast
u ma’shuq-e zamini nist — u khalāq ast, na makhlug

“Woman is a ray of God. She is not that earthly beloved — she is creative, not created.”

Source: Masnavi-ye Ma’navi, Book I

This is one of Rumi’s most celebrated and theologically significant lines on gender. Far from the misogyny of his historical context, Rumi elevates the feminine as a direct emanation of the divine — not a creation to be possessed but a creative force to be revered. The word خلاق (khalāq) means Creator — one of God’s divine names in Islamic theology.
25 سکوت زبان خداست
هر چیز دیگری ترجمه‌ای ناقص است

Sokut zabān-e Khodā ast
har chiz-e digar tarjomeh’i nāqes ast

“Silence is the language of God. All else is a poor translation.”

Source: Fihi Ma Fihi

Language, including poetry, is a pointing finger — not the moon itself. Rumi, who wrote tens of thousands of lines of verse, simultaneously understood the limitation of words in describing the divine. The deepest encounter with God happens in the silence beyond language — which is why his poetry so often points toward silence as its own destination.
26 من شیر خدایم نه شیر هوا
هرچه کنم در عشق خدا کنم

Man shir-e Khodāyam na shir-e havā
harcheh konam dar eshgh-e Khodā konam

“I am God’s lion, not the lion of passion. Whatever I do, I do for love of God.”

Source: Masnavi-ye Ma’navi

Rumi distinguishes between action driven by ego and appetite (هوا, havā — passion, whim) and action motivated by divine love. The Sufi warrior — the شیر (shir, lion) — is fierce not for personal gain but for God. This is the internal locus of all righteous action in Rumi’s ethical framework.
27 کجا بودم؟ عجب کو بود عقلم دوش
عشق آمد و دیوانه‌ام کرد

Kojā budam? Ajab ku bud aqlam dush
eshgh āmad o divāneh-am kard

“Where was I? How strange — where was my reason yesterday? Love came and made me mad.”

Source: Divan-e Shams-e Tabrizi

دیوانه (divāneh — mad, crazy) is a term of honour in Sufi poetry. The mystic who has been overtaken by divine love loses ordinary rational control — and this is seen as spiritual advancement, not pathology. The “madness” of love for God dissolves the calculating, self-protective ego and leaves the person open to grace.
28 مردان خدا چون ماهیان اقیانوسند
هر کجا بخواهند بر سطح ظاهر می‌شوند

Mardān-e Khodā chon māhiyān-e oqyānus and
har kojā bekhāhand bar sath zāher mishavand

“The men of God are like fish in the ocean — they appear on the surface here and there and everywhere, as they please.”

Source: Masnavi-ye Ma’navi

The saints and mystics (مردان خدا, mardān-e Khodā — men of God) live in the divine ocean — God’s presence is their element, not their destination. They move freely within it, surfacing wherever the need arises. This image captures Rumi’s understanding of spiritual freedom: not withdrawal from the world but complete immersion in the divine while remaining active in it.
29 عشق دین است و عشق ملت
عشق پادشاه و عشق دولت

Eshgh din ast o eshgh mellat
eshgh pādeshāh o eshgh dolat

“Love is the religion and love is the nation. Love is the king and love is the state.”

Source: Masnavi-ye Ma’navi, Book II

Rumi dissolves the boundaries between the sacred and the political, the religious and the worldly — because everything, in his view, is God. Love (eshgh) is not a department of life; it is the whole of life. Religion, community, governance — all are expressions of the single divine love that animates existence.
30 با تو که هستم، شب را بیدار می‌مانم
وقتی نیستی، خوابم نمی‌برد
شکر خدا برای این دو بیداری

Bā to ke hastam, shab rā bidār mimānam
vagti nisti, khābam nemibarad
shokr-e Khodā barāy-e in do bidāri

“When I am with You, we stay up all night. When You’re not here, I can’t sleep. Praise God for these two insomnias.”

Source: Divan-e Shams-e Tabrizi (translated by Coleman Barks)

Rumi closes this collection with a paradox of divine presence. Whether God is felt near or far, the mystic cannot sleep — both states are forms of spiritual wakefulness. Presence keeps you awake with joy; absence keeps you awake with longing. Rumi gives thanks for both. This is the mature spiritual vision: the entire spectrum of experience becomes a form of praise.

Frequently Asked Questions

What did Rumi believe about God?

Rumi was a devout Muslim and a Sufi mystic — and for him, these were inseparable. He believed that God (خدا, Khodā) is not a distant creator but a living presence woven into every aspect of existence. His central teaching was that God is love (عشق, eshgh), and that the human soul’s deepest longing — for belonging, meaning, beauty — is ultimately a longing for God. He taught that God is found not through external ritual alone but through the purification of the heart and the cultivation of love.

What is the most famous Rumi quote about God?

Several Rumi lines about God have become iconic worldwide. “The wound is the place where the Light enters you” (from the Masnavi) is perhaps the most cited. “I searched for God and found only myself; I searched for myself and found only God” captures the mystical identity of self-knowledge and God-knowledge. “You are not a drop in the ocean — you are the entire ocean in a drop” expresses the divine nature of the human soul. All three have become part of global spiritual conversation far beyond Persian or Islamic culture.

Did Rumi write his God quotes in Farsi or Arabic?

The vast majority of Rumi’s poetry — including the Masnavi and the Divan-e Shams-e Tabrizi — was written in Persian (Farsi). He did write some poems in Arabic, Turkish, and Greek, but Farsi was his primary literary language. The word for God he most often used in Persian was خدا (Khodā) — a pre-Islamic Persian word for God — though he also used the Arabic الله (Allāh) and the Sufi terms معشوق (Ma’shuq, the Beloved) and دوست (Dust, the Friend).

What is the Masnavi and why is it important for Rumi’s quotes about God?

The Masnavi-ye Ma’navi (مثنوی معنوی — The Spiritual Couplets) is Rumi’s masterwork — a six-book poem of approximately 25,000 verses that Rumi dictated to his student Husam Chelebi over many years. It is considered one of the greatest works of Persian literature and one of the most important texts in Sufi spirituality. It covers everything from practical ethics to the highest states of divine union, using stories, parables, and direct teaching. Many of Rumi’s most profound statements about God come from this work.

How can I read Rumi’s quotes in the original Farsi?

Reading Rumi in the original Persian requires learning the Farsi alphabet and script, as well as exposure to classical Persian literary vocabulary which differs from modern conversational Farsi. The best approach is to start with the modern Farsi alphabet and build from there. At Danaa School, we offer 1-on-1 lessons with native Persian tutors who can guide you through reading Rumi’s original texts — starting from the alphabet if needed, building toward literary Farsi with cultural and spiritual context.

Is “Rumi quotes about God” content trustworthy — are these quotes really by Rumi?

Attribution is a genuine challenge with Rumi. Many quotes circulating online under his name are paraphrases, mis-translations, or not by Rumi at all. The quotes in this article are drawn from verified Persian sources: the Masnavi-ye Ma’navi, the Divan-e Shams-e Tabrizi, and Fihi Ma Fihi — the three main works attributed to Jalal al-Din Rumi. Where a quote is widely attributed but not definitively sourced, this is noted. For scholarly verification, the critical editions of the Masnavi by Nicholson and Gamard remain the gold standard.

Go Deeper Into Rumi’s World

Rumi’s words carry their fullest meaning in Persian — in the sound of the language, the weight of its metaphors, and the cultural tradition they emerge from. Danaa School’s native tutors teach Rumi’s poetry in the original, with the context and depth no translation can provide.

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