Near and Far, Fanā’ and Baqā’

A collection of verses from West African poets on the theme…

The first is said to have been improvised extemporaneously by Abū Isḥāq Ibrāhīm ibn Ya’qūb al-Kānemī (from Kanem in contemporary Northeastern Nigeria) upon his visit to the Almohad Sultan Abū Yūsuf Ya’qūb al-Manṣūr (d. 1199) in Marrakech. The Nigerian poet composed and recited these verse on the spot upon entering the Sultan’s presence:

He removed his veil, but out of awe, my eyes still saw him through a veil
His favour drew me near, but out of awe, found myself distant in this nearness.



ازال حجابه عنّي وعيني    تراه من المهابت في حجابي

وقرّبني تفضّله ولاكن  بعدت مهابتاً عند إقترابي


See this post for more on this theme and its symbolism…


The second is from a contemporary Tijānī scholar from Mauritania:


I was annihilated in love for him and I subsisted until
I was annihilated from that annihilation and from subsistence as well.


-Muhammad Ould Shaykh ‘Abd Allah



فنيت بحبه و بقيت حتى    فنيت عن  الفناء وعن البقاء

-لمحمد ولد شيخ عبدالله

As is this last set of verses:

I love the the sun when it appears, since it reminds me of the appearance of matchless love
And no star is seen when she comes forth, either from above or from below
And so, O Maya, you have appeared in the eye of my heart, and everything other than you has disappeared
So I see you in whatever is not you, and I don’t see other than you whenever I see you


Shaykh Manna Abba “Shaykhānī” wuld Muḥammad al-Ṭulbā, (modified from the translation by Muṣṭafā Okon-Briggs)



أحبّ الشّمس تطهر اذ تحاكي       ظهور الحبّ من غير اشتراك
فلا نجم يلوح متى تبدّت          ولو من غفرة أو من سماك
كذا يامىّ أنت لعين قلبي       ظهرت فعاب عنها من سواك
أراك إذا رأيت سواك فيه          ولستأرى سواك متى أراك






Your beauty’s burned my vision black
      I’ve stared into the sun too long
and when my sight comes blinking back
      all things your face appears upon


Ibn al-Fāriḍ—My heart told me


1) My heart told me that you are my destroyer my soul is your hostage/ransom whether you know it or not
2) I have not honored the right of your love if I do not die in it out of sorrow, and someone like me is one who honors (his promises)
3) What do I have but my soul? One who gives himself (his soul) for him who he loves in love is not extravagant
4) If you are pleased by it, then you draw near to me o futility of effort, if you didn’t draw near
5) O you my preventer of sweet dreams, giver of the clothes of sickness and with them my debilitating love
6) Have mercy on my last breath and what you have left for me of my perishing body and afflicted heart
7) Love remains and union eludes me (or is my delay) and patience fades and the reunion eludes me (or is my delay)
8) I am not free of other people being jealous of you so don’t waste my sleeplessness because of the fabrications of slanderous imagination
9) Ask the stars of the night, has slumber visited my eyelids? how can you visit someone you don’t know?
10) It is no wonder my eye is stingy with closing its lids while it is generous in the flowing of torrential tears
11) I saw the terror of the day of judgement in what occurred of the pain of separation and the scene of parting
12) If there is no reunion with you then promise it to me, and then you can postpone it
13) Postponement from you, in my eyes, if fulfilling is scarce is as sweet as union with a lover
14) I inclined towards the breaths of the wind biding my time
And to the face of the one that transmits his fragrance*
15) Perhaps the fire of my wings will go out from its blowing
And I wish that it would not go out
16) O friends of mine, you are my hope, and whosoever
Calls you “friends of mine” will be sufficed
17) They returned from what you (pl.)* were upon of fulfillment
Out of generosity, for indeed I am that faithful friend
18) By your lives, by your lives, I swear and in my life, I have not sworn by other than your lives
19) If my soul were in my possession, if I granted it to the one who brings good tidings of your arrival, I would not be just
20) Don’t consider me in my desire to behave unnaturally my love for you is by nature not by strained effort
21) I have concealed my love for you, it concealed me in grief until it was almost as if I was concealed from myself by my life
22) So I hid it from myself for if I were to disclose it I would have found it more elusive than hidden kindness
23) I say to one who meddles with love you expose yourself to affliction, so be a target
24) You are the victim of whomsoever you love so choose for yourself in love whom you select
25) Say to the critics, you have prolonged my blame out of desiring that blame from love would stop me
26) Stop being harsh with me and taste the flavor of Love and when you have loved, then after that be harsh (with me)
27) The secret has come out with the love of the one, who if in darkness (her) veil was rent, I would say, o moon, hide
28) And if one other than me is content with the specters of his imagination I am the one who is not content (even) with reunion with the beloved
29) My love is endowed to him and I am not cured of my affliction by less than my annihilation
30) By his love, and he is my right hand (i.e. my oath), and he suffices as an oath and I extol him almost as much as the Qur’an*
31) If he said flirtatiously: stand on hot embers I would stand obediently and I would not hesitate
32) If he is one who it pleases to step on my cheek I would put it on the ground and not be proud
33) Don’t deny my passion for what pleases him even if he does not take pity on me with union
34) Love prevailed, so I obeyed the command of my passion and in so doing, regarding him, I disobeyed the prohibition of my blamer
35) From me to him is the humbleness of submission and from him to me is the glory of the preventer and the power of the humbler
36) He made religion familiar and I have a heart that has never ceased being not attached to anything but his kindness (not ceased to encounter anything but his kindness)
37) O how lovely is everything which he is contented with and his saliva, o how sweet it is in my mouth
38) If they let Jacob hear a mention of the fineness of his face he would forget the beauty of Joseph
39) Or if Job saw him in a short visit, in a light sleep long ago he would have been cured of his affliction
40) Every full moon and every lithe physique will fall in love with him when he appears as approaching
41) If I say: Every passion (in the world) I have for you He says: I have the glory and every beauty is in me
42) His virtues are perfected and if he had given radiance to the moon when full it would not wane (be eclipsed)
43) With the arts of the describers of his beauty, time expires and nevertheless there is in him that which has not been described
44) I have spent all of myself for the sake of his love at the hand of his beauty so I praise the goodness of my expense
45) The eye desires the form of the beauty which is used by my spirit to love the hidden meaning (spiritually)
46) Make me happy dear brother and enrich me with reports of him sprinkle upon my hearing his attractions and please it
47) So that I see with the eye of hearing the testimony/sight of his beauty spiritually bestow this upon me and honour me
48) O sister of Sa‘ad* from my beloved you came to me with a message and you brought it with loving-kindness
49) I heard what did not hear and I saw what you did not see and I knew what you did not know
50) If he should visit you, o innards, be rent to shreds and if he should leave, o eye, weep
51) There is no harm in distance, for the one whom I love If he is absent form the pupil of my eye, nevertheless he is in me


*The breaths of the wind is a stock imagine of the distant lover catching the scent of the Beloved’s perfume. The mystical interpretation is that these breaths (and the face of the second hemistich) are God’s manifestations in the sensible world that comfort the aspirant. Line 15 points out that these comforts can also threaten to blow out the fire of love (if the aspirant becomes too attached to sensible pleasures in their own right), which the aspirant does not want. The switch to addressing the beloved with the plural (“kuntum”) indicates that the speaker is addressing the manyness along with the oneness of God, the Beloved and her breaths, God along with his manifestations.


*This could either mean that the poet extols the beloved almost as much as he extols the Qur’an , or that the poet extols the beloved almost as much as he is extolled in the Qur’an (the beloved being the Prophet).


*This is a reference to Halima, the wet-nurse of the Prophet




قلْبي يُحدّثُني بأنّكَ مُتلِفي، روحي فداكَ عرفتَ أمْ لمْ تعرفِ
لم أقضِ حقَّ هَوَاكَ إن كُنتُ الذي لم أقضِ فيهِ أسى ً، ومِثلي مَن يَفي
ما لي سِوى روحي، وباذِلُ نفسِهِ، في حبِّ منْ يهواهُ ليسَ بمسرفِ
فَلَئنْ رَضيتَ بها، فقد أسْعَفْتَني؛ يا خيبة َ المسعى إذا لمْ تسعفِ
يا مانِعي طيبَ المَنامِ، ومانحي ثوبَ السِّقامِ بهِ ووجدي المتلفِ
عَطفاً على رمَقي، وما أبْقَيْتَ لي منْ جِسميَ المُضْنى ، وقلبي المُدنَفِ
فالوَجْدُ باقٍ، والوِصالُ مُماطِلي، والصّبرُ فانٍ، واللّقاءُ مُسَوّفي
لم أخلُ من حَسدٍ عليكَ، فلاتُضعْ سَهَري بتَشنيعِ الخَيالِ المُرْجِفِ
واسألْ نُجومَ اللّيلِ:هل زارَ الكَرَى جَفني، وكيفَ يزورُ مَن لم يَعرِفِ؟
لا غَروَ إنْ شَحّتْ بِغُمضِ جُفونها عيني وسحَّتْ بالدُّموعِ الدُّرَّفِ
وبماجرى في موقفِ التَّوديعِ منْ ألمِ النّوى ، شاهَدتُ هَولَ المَوقِفِ
إن لم يكُنْ وَصْلٌ لَدَيكَ، فَعِدْ بهِ أملي وماطلْ إنْ وعدتَ ولاتفي
فالمطلُ منكَ لديَّ إنْ عزَّ الوفا يحلو كوصلٍ منْ حبيبٍ مسعفِ
أهفو لأنفاسِ النَّسيمِ تعلَّة ً ولوجهِ منْ نقلتْ شذاهُ تشوُّفي
فلَعَلَ نارَ جَوانحي بهُبوبِها أنْ تَنطَفي، وأوَدّ أن لا تنطَفي
يا أهلَ ودِّي أنتمُ أملي ومنْ ناداكُمُ يا أهْلَ وُدّي قد كُفي
عُودوا لَما كُنتمْ عليهِ منَ الوَفا، كرماً فإنِّي ذلكَ الخلُّ الوفي
وحياتكمْ وحياتكمْ قسماً وفي عُمري، بغيرِ حياتِكُمْ، لم أحْلِفِ
لوْ أنَّ روحي في يدي ووهبتها لمُبَشّري بِقَدومِكُمْ، لم أنصفِ
لا تحسبوني في الهوى متصنِّعاً كلفي بكمْ خلقٌ بغيرِ تكلُّفِ
أخفيتُ حبَّكمُ فأخفاني أسى ً حتى ، لعَمري، كِدتُ عني أختَفي
وكَتَمْتُهُ عَنّي، فلو أبدَيْتُهُ لَوَجَدْتُهُ أخفى منَ اللُّطْفِ الخَفي
ولقد أقولُ لِمن تَحَرّشَ بالهَوَى : عرَّضتَ نفسكَ للبلا فاستهدفِ
أنتَ القتيلُ بأيِّ منْ أحببتهُ فاخترْ لنفسكَ في الهوى منْ تصطفي
قلْ للعذولِ أطلتَ لومي طامعاً أنَّ الملامَ عنِ الهوى مستوقفي
دعْ عنكَ تعنيفي وذقْ طعمَ الهوى فإذا عشقتَ فبعدَ ذلكَ عنِّفِ
بَرَحَ الخَفاءَبحُبّ مَن لو، في الدّجى سفرَ الِّلثامَ لقلتُ يا بدرُ اختفِ
وإن اكتفى غَيْري بِطيفِ خَيالِهِ، فأنا الَّذي بوصالهِ لا أكتفي
وَقْفاً عَلَيْهِ مَحَبّتي، ولِمِحنَتي، بأقَلّ مِنْ تَلَفي بِهِ، لا أشْتَفي
وهَواهُ، وهوَ أليّتي، وكَفَى بِهِ قَسَماً، أكادُ أُجِلّهُ كالمُصْحَفِ
لوْ قالَ تِيهاً:قِفْ على جَمْرِ الغَضا لوقفتُ ممتثلاً ولمْ أتوقفِ
أوْ كانَ مَنْ يَرْضَى ، بخدّي، موطِئاً لوضعتهُ أرضاً ولمْ أستنكفِ
لا تنكروا شغفي بما يرضى وإنْ هوَ بالوصالِ عليَّ لمْ يتعطَّفِ
غَلَبَ الهوى ، فأطَعتُ أمرَ صَبابَتي منْ حيثُ فيهِ عصيتُ نهيَ معنِّفي
مني لَهُ ذُلّ الخَضوع، ومنهُ لي عزُّ المنوعِ وقوَّة ُ المستضعفِ
ألِفَ الصّدودَ، ولي فؤادٌ لم يَزلْ، مُذْ كُنْتُ، غيرَ وِدادِهِ لم يألَفِ
ياما أميلحَ كلَّ ما يرضى بهِ ورضابهُ ياما أحيلاهُ بفي
لوْ أسمعوا يعقوبَ ذكرَ ملاحة ٍ في وجههِ نسيَ الجمالَ اليوسفي
أوْ لوْ رآهُ عائداً أيُّوبُ في سِنَة ِ الكَرَى ، قِدماً، من البَلوَى شُفي
كلُّ البدورِ إذا تجلَّى مقبلاً ، تَصبُو إلَيهِ، وكُلُّ قَدٍّ أهيَفِ
إنْ قُلْتُ:عِندي فيكَ كل صَبابة ٍ؛ قالَ:المَلاحة ُ لي، وكُلُّ الحُسْنِ في
كَمَلتْ مَحاسِنُهُ، فلو أهدى السّنا للبدرِ عندَ تمامهِ لمْ يخسفِ
وعلى تَفَنُّنِ واصِفيهِ بِحُسْنِهِ، يَفْنى الزّمانُ، وفيهِ ما لم يُوصَفِ
ولقدْ صرفتُ لحبِّهِ كلِّي على يدِ حسنهِ فحمدتُ حسنَ تصرُّفي
فالعينُ تهوى صورة َ الحسنِ الَّتي روحي بها تصبو إلى معنى ً خفي
أسْعِدْ أُخَيَّ، وغنِّ لي بِحَديثِهِ، وانثُرْ على سَمْعي حِلاهُ، وشَنِّفِ
لأرى بعينِ السّمعِ شاهِدَ حسْنِهِ معنى ً فأتحفني بذاكَ وشرِّفِ
يا أختَ سعدٍ منْ حبيبي جئتني بِرسالَة ٍ أدّيْتِها بتَلَطّفِ
فسمعتُ مالمْ تسمعي ونظرتُ ما لمْ تنظري وعرفتُ مالمْ تعرفي
إنْ زارَ، يوماً ياحَشايَ تَقَطَّعي، كَلَفاً بهِ، أو سارَ، يا عينُ اذرِفي
ما للنّوى ذّنْبٌ، ومَنْ أهوى مَعي، إنْ غابَ عنْ إنسانِ عيني فهوَ في



Shushtari—Red, Red Wine


I drink wine from the cup
and from myself I approach myself
In myself it is myself I love
For it is my spirit, my reality
the fine wine that fills me and quenches my thirst
I care not what others may say
I seek in myself what I already have
Drink up in good health
the vintage ancient and pure
My allusions are from me and for me, so learn
Don’t resist me, understand
I am everything, the center of totality—accept this.
Forget about him and her, let go of Zayd and Mayya
Take pleasure in loving truly
What’s passing will pass away—but my life remains
My life is not separate from my qualities
for my essence is my all and my all is my essence
My essence shines like the sun
and from myself, I approach myself
in myself, it is myself I love


I was poured a cup of timeless love
not of this world, nor of heaven
In it I became unique in my time
bearing my banner amongst men
Mine is an amazing path of love unsurpassed
How lucky I am!
Hey you who love him, [know that] the beautiful one has many followers
If you are unkind to them, what misfortune!
Far be it from you, dear ones of Najd
to cut the ties of hope between you and me



سقيت كأس الهوى قديما      من غير أرضى ولا سمائى
أصبحت به فريدعصرى          بين الورى حاملا لوائى
لي مذهب مذهب عجيب          في الحبّ قد فاق ياهنائى
يامن همو للجميل أهيل نجد          أن تقطعوا منكمو رجائى



My drink and my ride are sweet
and my beloved takes care of me
O my friends, forgive me
my prostration and approach
A fine and fragrant wine
all light shines forth from it
The pourer pours it
May it be my reckoning
I am drunk on love
and I have no comfort without it
Whenever I call out: “O God!”
My response is: “at your service…”



طَابَ نُقْلِي وَشرَابي             وحَبيبي اعتنابي
فاعْذَرُوني يا صِحابِي       في سُجُودِي واقْترابِي
خمرةٌ رَاقَ شَذاهَا           كلُّ نُورٍ مِن سَناهَا
قَامَ سَاقِيها سَقَاهَا            أجْعَلَوهَا احتِسَابِي
أنَا سَكْرانُ مِن هَواهُ           لَيْسَ لي راحٌ سواهُ
كلَّمَا نَادَيْتُ يا هُو             كان لَبَّيْكَ جَوابي



My love served me cups
of a wine unpressed
the drink of the pure
in which all things appear
I took a sip
and fell for you, o majestic!
My bride was unveiled to me
and I saw nothing but perfection
My intoxication got me drunk
as it did other men
this wine revives souls
whoever drinks it gets drunk
unveiled to me like a bride
and I saw the sun and moon
Pay attention brother, hold your tongue
and hold on to this wondrous secret
so that the veils will be lifted from you
until you see the beloved
from yourself and in yourself, she is everyhting
if you understand or have insight
Go back to your essence and dive in
but don’t stop on the slopes
the commoners will languish in heedlessness
while you see your love openly
O you ignorant in these affairs
submit to what you see:
the wine goes ’round amongst us
and every one of us is drunk
see the men with us here
present with their hearts so full
See them all dancing
the secret is manifest in them
It was for this, they gave their souls
and their night has turned to day.



Your love served me many cups
Its glow illumined my senses
My night turned to day
The sun is mine and the stars
My throne contains the depths
My heart is the starless sphere


Your love served me many cups
When I turned from myself
I saw myself unveiling what was hidden
its meaning beyond the kingdoms of men


Your love served me many cups
If you like, I’ll tell you true
I’m a real faqir and wanton
Shushtari is unrepentant
I drink with my friend from the cup


Your love served me many cups
Look for me in the monastery
You’ll see me slumped among the casks
I love wantonly the one
who revives the souls of those who join him
Your love served me many cups



UB 40


Shustari-If Loving You Is Wrong…


My neglect of you is reprehensible, while your love is a duty
my longing is everlasting, while union is elusive
On the tablet of my heart, your love has been marked
my tears are the ink, and beauty is the writer
The reader of my thoughts constantly recites
lessons on the signs of the beautiful one
My gaze wanders in the heaven of your beauty
its penetrating star pierces my mind
Talk about others, listening to that is forbidden
for all of me is stolen and your beauty is the thief
They said to me: repent of loving your beloved
so I replied: I repent of my neglect
The torments of love are sweet for every lover
even if, for another, they are hard and never-ending


Translation modified from: L.M. Alvarez. Abu’l-Hasan Shushtari: Songs of Love and Devotion. p. 55



سُلُوِّيَ مكروهٌ وحُبكَ واجبٌ               وشوقِي مقيمٌ والتَّواصلُ غائبُ

وفي لوح قلبي من وِدَادكِ أسطرٌ            وَدمعي مِدادٌ مثل ما الحسن كاتبُ

وقارىء فكري لْلمحَاسِن تالياً               على دَرْس آيات الجمالِ يواظبُ

أُنَزِّهُ طَرفي في سماء جَمالكمْ                    لِثاقب ذِهني نَجمُها هو ثاقبُ

حَديثُ سواكَ السمع عنهُ محَّرمٌ                    فَكُلِّيَ مسلوبٌ وحسنكَ سالبُ

يقولونَ لي تبْ عن هوى من تُحبُّهُ                 فقلتُ عن السلوان إِنِّيَ تائبُ

عَذابُ الهوى عذبٌ على كل عَاشِق       وإِن كان عندَ الغير صعبٌ وواصبُ



Bill Withers


Luther Ingram

Natural Mystic


Natural, Natural, ay, by God, Natural
Natural, Natural, ay By God, Natural


A poor man like me, with a begging bag around my neck
My heart is free of any care
And I like people who are light-hearted
Such is the natural, he is liked by every natural
Natural, Natural, ay, by God, Natural


First thing in the morning, when I go out to work
I open my mouth and stretch out my hand
And for me, if I saw my granddad, who is not natural
For me, leaving him be, is only natural
Natural, Natural, ay, by God, Natural


I cover my body with needle and thread
of rough wool, which, for me, is a lot
“Who is that guy?” the people ask, bewildered
Still I’m just natural, loved by every Natural
Natural, Natural, ay, by God, Natural


My head is shaved and I walk around dazed
I beg in the market or at the mansions
Barefoot, walking the earth, saying: “Give for God’s sake,
some natural bread, to a natural man.”
Natural, Natural, ay, by God, Natural


I might sit down and not want to talk
I might lie on the earth as my bed
I graze on the earth’s grass, living well
The Natural one is loved by every Natural
Natural, Natural, ay, by God, Natural


I have a begging bag and a sea-shell
And a pot hung on the end of a stick
And my head is polished like a guitar
I walk naturally, naturally used to poverty
Natural, Natural, ay, by God, Natural


And when I stop at a town or market, I see the people come up to me
like brothers, their speech is well-intended
You see the Natural welcoming the Natural
Natural, Natural, ay, by God, Natural


I don’t fake anything, and I have no rule
I don’t crave food or clothes
and this position, is what every hypocrite needs
A natural poor man, loved by every natural
Natural, Natural, ay, by God, Natural


I know no jugde nor ruler
that’s more noble and natural for me
that’s how the high levels are described
A natural heart, in this state it is natural
Natural, Natural, ay, by God, Natural


Apart from these deeds, things are incomplete
Whoever humbles himself before a vizier or Sultan
Is arrogant and confused
His garment is natural, and by God, he is natural
Natural, Natural, ay, by God, Natural


Tearing the two sleeves, by this I mean, resurrection
Casting the two worlds from my heart
And I take off my two shoes to arrive at the Presence
Abandoning the unnatural is, for me, natural
Natural, Natural, ay, by God, Natural


I have a sitting mat that is pure like my heart
and a presence of intimacy with which I polish my cup
and a bunch of bags, a faqīr murabbī*
Natural, Natural, ay, by God, Natural
Natural, Natural, ay, by God, Natural


*A poor man (Sufi) who trains others.




Bob Marley


There’s a natural mystic
Blowing through the air
If you listen carefully now you will hear
This could be the first trumpet
Might as well be the last
Many more will have to suffer
Many more will have to die
Don’t ask me why


Things are not the way they used to be
I won’t tell no lie
One and all got to face reality now


Though I try to find the answer
To all the questions they ask
Though I know it’s impossible
To go living through the past
Don’t tell no lie


There’s a natural mystic
Blowing through the air
Can’t keep them down
If you listen carefully now you will hear
Such a natural mystic
Blowing through the air


This could be the first trumpet
Might as well be the last
Many more will have to suffer
Many more will have to die
Don’t ask me why

There’s a natural mystic
Blowing through the air
I won’t tell no lie
If you listen carefully now, you will hear
There’s a natural mystic
Blowing through the air



Old Twinkling Lee
Can’t see the right roads when the streets are paved
The old slave mill, might grind slow
But it grinds fine… yeah

[Verse 1]
African Herbsman, why linger on?
Just concentrate cuz heaven lives on
Retired slaveman, will look with a scorn
With a transplanted heart

[Bridge – Bob Marley and the Wailers]

[The Wailers]
Yes how quick we have to part
Yes how quick we have to part

The remembrance… of today… is the sad feeling of tomorrow…

[The Wailers]
Yes how quick we have to part

Oh, oh yeah

[Verse 2]
African Herbsman, seize your time
I’m taking illusion on the edge of my mind
I’m taking losers down through my life
Down through my life, yeah

[Bridge – Bob Marley and the Wailers]

[The Wailers]
Yes how quick we have to part
Yes how quick we have to part

Did they part? Yes they part!
In remembrance of today…

[The Wailers]
Yes how quick we have to part

[Repeat Verse 1]

[Bridge – Bob Marley and the Wailers]

[The Wailers]
Yes how quick we have to part
Yes how quick we have to part

In remembrance, of today, brings sad feelings of tomorrow

[The Wailers]
Yes how quick we have to part

Believe me oh, oh lord I praise

African Herbsman
African Herbsman
African, African Herbsman

Chuang Tzu


The flowing of the stream does nothing, but follows its nature
The perfect man does the same with regard to virtue
He does nothing to cultivate it, but all is affected by its presence
He is like the height of Heaven: natural
or the solidity of the Earth
or the brightness of sun and moon—all-natural
There is no need to cultivate this.


What is meant by ‘the True Man?’ The True men of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends. Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency. Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt; so it was that by their knowledge they ascended to and reached the Tâo.

The True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow.

The True men of old knew nothing of the love of life or of the hatred of death. Entrance into life occasioned them no joy; the exit from it awakened no resistance. Composedly they went and came. They did not forget what their beginning bad been, and they did not inquire into what their end would be. They accepted (their life) and rejoiced in it; they forgot (all fear of death), and returned (to their state before life). Thus there was in them what is called the want of any mind to resist the Tâo, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men.

Being such, their minds were free from all thought; their demeanour was still and unmoved; their foreheads beamed simplicity. Whatever coldness came from them was like that of autumn; whatever warmth came from them was like that of spring. Their joy and anger assimilated to what we see in the four seasons. They did in regard to all things what was suitable, and no one could know how far their action would go.

One Love



Ibn al-Fāriḍ


As for my way in love, I have no way
If I neglect my love for a day, then I have left my sect
And if the thought of other than you occurs to me
Inadvertantly, I would consider it as my apostasy
You govern my life as you will,
so do what you will with me, for I have ever only desired you….



عن مذهبي في الحب مالي مذهب                وان ملت يوما عنه فارقت ملتي
وان خطرت لي في سواك ارادة             علي خاطري سهوا , قضيت بردتي
لك الحكم في أمري فما شئت            فأصنعي فلم تك الا فيك لا عنك رغبتي

Unknown Authors

Various positions have those who love from (mere) passion
But I have a unique place, in which I dwell alone.



مذاهب شتى للمحبّين في الهوى            و لي مدهب فرد أعيش به وحدي


Our expressions our many,
and your beauty is one
And it is to your beauty
that all of them allude



عباراتنا  شتّى و حسنك واحد      و كلّ إلى ذاك الجمال يشير


The sect of Love is different from all other religions
 For lovers, their sect and religion is simply God



ملت عشق از همه دین‌ها جداست
 عاشقان را ملت و مذهب خداست


Wisdom is bewildered by the religion of love
Although it knows all other religions



خرد نداند و حیران شود ز مذهب عشق
اگر چه واقف باشد ز جمله مذهب‌ها


Bob Marley


One Love! One Heart!
Let’s get together and feel all right.
Hear the children cryin’ (One Love!);
Hear the children cryin’ (One Heart!),
Sayin’: give thanks and praise to the Lord and I will feel all right;
Sayin’: let’s get together and feel all right. Wo wo-wo wo-wo!Let them all pass all their dirty remarks (One Love!);
There is one question I’d really love to ask (One Heart!):
Is there a place for the hopeless sinner,
Who has hurt all mankind just to save his own beliefs?

One Love! What about the one heart? One Heart!
What about – ? Let’s get together and feel all right
As it was in the beginning (One Love!);
So shall it be in the end (One Heart!),
All right!
Give thanks and praise to the Lord and I will feel all right;
Let’s get together and feel all right.
One more thing!

Let’s get together to fight this Holy Armagiddyon (One Love!),
So when the Man comes there will be no, no doom (One Song!).
Have pity on those whose chances grows t’inner;
There ain’t no hiding place from the Father of Creation.

Sayin’: One Love! What about the One Heart? (One Heart!)
What about the – ? Let’s get together and feel all right.
I’m pleadin’ to mankind! (One Love!);
Oh, Lord! (One Heart) Wo-ooh!

Give thanks and praise to the Lord and I will feel all right;
Let’s get together and feel all right.
Give thanks and praise to the Lord and I will feel all right;
Let’s get together and feel all right.

I looked and all I saw was you…



If the meaning of your speech is not for me, then I don’t know
For my heart will not be cured and my liver’s fire will not be quenched
I looked and I didn’t see any one I loved but you
If not for you, love would not be sweet for those who love
So when thought unveils you in the retreat of satisfaction
and it disappears, the people say my passions have led me astray
By your life, the lover has not gone astray nor has he erred*
But when they generalized, they made the fatwa miss its mark
If they had seen the meaning of your beauty
just as I saw, with the eye of the heart, they wouldn’t deny the claim
I dropped all shame in your love and
whoever is shameless in love enjoys the pillow talk
I tore the robes of dignity to shreds, exposing myself to you
and so distress becomes sweet in your love
There is no complaint in love even if one’s insides are torn up
and shame on the lovers who complain of your love



*Paraphrase of Qur’an 53:2




إِذا لم يكنْ مَعْنى حديثك لي يُدْرَى             فلا مُهْجْتيِ تُشْفىَ ولا كَبدي تُروَى
نَظرتُ فلم أنْظر سِواكَ أحبُّهُ                  ولَولاكَ ما طَاَب الهَوى لِلَّذي يَهوى
ولَّما اجْتلاَك الفكرُ في خَلوة الرّضا           وغيّبت قال الناس ضَلت بي الاهْوا
لَعمرُك ما ضَلَّ المحبُّ وَما غَوى                ولكَّنهمْ لمَّا عمُوا أخطئوا الفتوى
ولو شَهدوا معنى جمَالِكَ مثْلما              شهدْتُ بعينِ القلبِ ما أنكروا الدَّعوى
خلعت عِذاري في هَواك وَمنْ يكنْ             خليعَ عِذارِ في الهوى سَرَّهُ النجوى
وَمزقتُ أثواب الوقارِ تَهتكا                         عليكَ وطابت في محَبتكَ الْبلوَى
فما في الهْوى شكوىَ ولو مُزِّق الحَشَا         وَعارٌ على العُشاق في حُبِّكَ الشَّكوى






The pupil of my eye sees naught but your face
My bewildered heart recalls none but you

مردم دیده ما جز به رخت ناظر نیست
دل سرگشته ما غیر تو را ذاکر نیست


In the gangster’s world there is no thought or opinion of self
In this religion, seeing or thinking of yourself is infidelity


فکر خود و رای خود در عالم رندی نیست
کفر است در این مذهب خودبینی و خودرایی



Ibn ‘Arabi-My Beloved

Although not a poem in Arabic, this moving account of Divine “pillow talk” or munājāt (intimate discourses) by Ibn ‘Arabi was beautifully translated by Henri Corbin in poetic form.




Listen, O dearly beloved!
I am the reality of the world, the centre of the circumference,
I am the parts and the whole.
I am the will established between Heaven and Earth,
I have created perception in you only in order to be the object of My Perception.
If then you perceive Me, you perceive yourself.
But you cannot perceive Me through yourself.
It is through My Eyes that you see Me and see yourself,
Through your eyes you cannot see Me.

Dearly beloved!
I have called you so often and you have not heard Me.
I have shown Myself to you so often and you have not seen Me.
I have made Myself fragrance so often, and you have not smelled Me,
Savorous food, and you have not tasted Me.
Why can you not reach Me through the object you touch
Or breathe Me through sweet perfumes?
Why do you not see Me? Why do you not hear Me?
Why? Why? Why?

For you My delights surpass all other delights,
And the pleasure I procure you surpasses all other pleasures.
For you I am preferable to all other good things,
I am Beauty, I am Grace.

Love Me, love Me alone.
Love yourself in Me, in Me alone.
Attach yourself to Me,
No one is more inward than I.
Others love you for their own sakes,
I love you for yourself.
And you, you flee from Me.

Dearly beloved!
You cannot treat Me fairly,
For if you approach Me,
It is because I have approached you.
I am nearer to you than yourself,
Than your soul, than your breath.
Who among creatures
Would treat you as I do?

I am jealous of you, over you,
I want you to belong to no other,
Not even to yourself.
Be Mine, be for Me as you are in Me,
Though you are not even aware of it.

Dearly beloved!
Let us go toward Union.
And if we find the road
That leads to separation,
We will destroy separation.

Let us go hand in hand.
Let us enter the presence of Truth.
Let It be our judge
And imprint Its seal upon our union
For ever.


From: Henri Corbin. Creative Sufism ‘Alone with the Alone: Creative Imagination in the Sufism of Ibn Arabi, p. 174-75



!اسمع يا حبيبي
انا العين المقصودة في الكون
انا نقطة الدائرة ومحيطها
انا مركبها وبسيطها
انا الامر المنزل بين السماء والارض و السماء
ما خلفت لك الادراكات الا لتدركني بها
فاذا ادركتني ادركت نفسك
لا تطمع ان تدركني بادراكك نفسك
بعيني تراني ونفسك
لابعين نفسك تراني
كم اناديك فلا تسمع؟
كم اتراءى لك فلا تبصر ؟
كم اندرج لك فى الروائح فلا تشم ؟
وفي الطعوم فلا تطعم لى ذوقا؟
ما لك لاتلمسني فى الملموسات ؟
ما لك لاتدركني فى المشمومات ؟
ما لك لاتبصرنى؟
ما لك لاتسمعني؟
ما لك مالك مالك ؟
انا الذ لك من كل ملذوذ
أنا اشهي لك من كل مشتهى
انا احسن لك من كل حسن
انا الجميل
انا المليح
! حبيبي
حبني لا تحب غيري
اعشقني هم في
لا تهم في سواي
ضمّني قبّلني
ما تجد وصولا مثلي
كل يريدك له
وانا اريدك لك
وانت تفر مني
يا حبيبي
ما تنصفني
ان تقربت اليّ
تقربت اليك اضعاف ما تقربت به اليّ
انا اقرب اليك من نفسك و نسفك
من يفعل معك ذلك غيري من المخلوقين
اغار عليك منك
لا احب ان اراك عند الغير
كن عندى بي
اكن عندك
كما انت عندي
وانت لاتشعر
الوصال الوصال
يدي و يدك
ندخل على الحق تعالى
…ليحكم بيننا حكم الابد


O you present in my heart…




O you present in my heart, thinking of you makes me sweet
If no one ever visits my eye, then my heart will take its place for me
I am not gone, but my body is vanishing from wasting away
So no blamer found me, and no chaperone/rival saw me
Had the era known about me, people would have come to me
Nothing remains but passion, ask it about me, and it will answer for me





يَا حاضِراً في فُؤادي ** بِالفكرِ فِيكمْ أطيبُ
إِنْ لمْ يزُرْ شخصُ عيني ** فالقلبُ عِندي ينُوبُ
مَا غِبتُ لَكِنَّ جِسْمي ** من النُّحول يذوبُ
فَلمْ يَجدْني عذولٌ ** وَلاَ رآنِي رَقِيبُ
وَلوْ دَرَى الدَّهْرُ ** عَنِّي جَاءت إِلىَّ شعُوبُ
لَمْ يَبْقَ غَيْرُ غَرامٍ ** فَسَلهُ عَنِّي يِجُيبُ




Hey you hiding in my heart

I am happy when you’re near

You, my life, my joy and art

Who’s the image, who’s the mirror?


Du’a Nasiri الدعاء الناصري

Du’a Nāṣiri



O You to Whose mercy one flees!
You in Whom the one in need and distress seeks refuge!
O Master, You Whose pardon is near!
O You Who help all who call on Him!
There is nothing more majestic than Your immense power
and nothing mightier than the might of Your force.
Kings are humbled to the might of Your domain
 and You lower or elevate whomever You wish.
The entire affair returns to You,
and the release or conclusion of all matters is in Your hand.
We have presented our affair before You,
and we complain to You of our weakness.
Have mercy on us, O You Who know our weakness
and continue to be merciful.
Look at what we have experienced from people!
Our state among them is as You see.
Our troops are few and our wealth is little.
Our power has declined among groups.
They have weakened our solidarity and strength
 and diminished our numbers and our preparation.
O You Whose kingdom cannot be pillaged,
give us shelter by Your rank which is never overcome!
O Succour of the poor, we trust in You!
O Cave of the weak, we rely on You!
You are the One on Whom We call to remove our adversities,
and You are the One we hope will dispel our sorrows.
You have such concern for us that we cannot hope
for protection which comes through any other door.
We rush to the door of Your bounty
and You honour the one You enrich by Your gift.
You are the One Who guides when we are misguided.
You are the One who pardons when we slip.
You have full knowledge of all You have created
and encompassing compassion, mercy and forbearance.
There is no one in existence more lowly than we are
nor poorer and more in need of what You have than us.
O you of vast kindness! O You Whose good encompasses all mankind,
and no other is called on!
O Saviour of the drowning! O Compassionate!
O rescuer of the lost! O Gracious Bestower!
Words are lacking, O Hearing, O Answerer!
The cure is difficult, O Swift! O Near!
To you, our Lord, we have stretched out our hands
 and from You, our Lord, we hope for kindness.
Be kind to us in what You decree
and let us be pleased with what pleases You.
O Allah, change the state of hardship
for ease and help us with the wind of victory.
Give us victory over the aggressors
and contain the evil among those who asked for it.
Overpower our enemy, O Mighty, with a force
which disorders them and crushes them.
Overturn what they desire and make their efforts fail,
defeat their armies and unsettle their resolve.
O Allah, hasten Your revenge among them
 They cannot stand before Your power.
O Lord, O Lord, Our protection is by Your love,
and by the might of Your help.
Be for us and do not be against us.
Do not leave us to ourselves for a single instant.
We have no power of defence
nor have we any device to bring about our benefit.
We do not aim for other than Your noble door,
we do not hope for other than Your encompassing bounty.
Thoughts only hope for Your blessing
by the simple fact that you say ‘Be” and it is
O Lord, O Lord, arrival is by You
 to what You have and seeking the means is by You!
O Lord, You are our high pillar of support!
O Lord, You are our impregnable fortress.
O Lord, O Lord, give us security
when we travel and when we remain.
O Lord, preserve our crops and herds,
and preserve our trade and make our numbers more!
Make our land a land of the religion
 and a repose for the needy and the poor.
Give us force among the lands as well as respect,
impregnability and a polity.
Appoint it its might from the protected secret,
and grant it protection by the beautiful veiling.
By sad, qaf and nun,
place a thousand veils in front of it.
By the rank of the light of Your noble Face
and the rank of the secret of Your immense kingdom,
And the rank of ‘la ilaha illa’llah’
and the rank of the Best of Creation, O our Lord,
And the rank of that by which the Prophets prayed to You
and the rank of that by which the Saints pray to you,
And the rank of the power of the Qutb and the Awtad
and the rank of the Jaras and Afrad,
And the rank of the Akhyar and the rank of Nujaba’
 and the rank of the Abdal and the rank of the Nuqaba’,
And the rank of every one worshipping and doing dhikr
and the rank of everyone praising and giving thanks,
And the rank of everyone whose worth You elevated
both those who are concealed and those whose renown has spread,
And the ranks of the established ayats of the Book
and the rank of the Greatest Supreme Name,
O Lord, O Lord, make us stand as fuqara’
before You, weak and lowly.
We call to You with the supplication of the one
who calls on a noble Lord who does not turn aside those who call.
Accept our supplication with Your pure grace,
with the acceptance of someone who sets aside the fair reckoning.
Bestow on us the favour of the Generous,
and show us the kindness of the Forbearing.
O Merciful, extend Your mercy over us
and spread Your blessing over us, O Generous.
Choose for us in all our words
and select for us in all our actions.
O Lord, make it our habit to cling and devote ourselves
to the resplendent Sunna.
Confine our manifold desires to You
and grant us full and complete gnosis.
Combine both knowledge and action for us,
and direct our hopes to the Abiding Abode.
O Lord, make us follow the road of the fortunate
and make our seal the Seal of the martyrs, O Lord!
Make our sons virtuous and righteous,
scholars with action and people of good counsel.
O God, remedy the situation of the people
and, O God, make the reunification easy.
O Lord, grant Your clear victory to the one
who takes charge and empowers the religion,
And help him, O You Who are forbearing, and help his party
and fill his heart with what will make him pleasing to you.
O Lord, help our Muhammadan religion
and make it end mighty as it began.
Preserve it, O Lord, through the preservation of the scholars,
and raise the minaret of its light to heaven.
Pardon, grant well-being, make up for our deficiency
and forgive our sins and the sins of every Muslim, O our Lord.
O Lord, bless the Chosen one
with your perfect prayer of blessing.
Your prayer is that which grants success in his affair
 as befits his lofty worth.
Then bless his noble family and glorious Companions
and those who have followed them.
Praise belongs to Allah by whose praise
 those with an aim completely fulfil that aim.

-Translation by Aisha Bewley from



يَـــا مَـــنْ إلَـــى رَحْـمَـتِـهِ الْـمَـفَـرُّ        ومَـــنْ إلَــيْــهِ يَـلْـجَــأُ الْـمُـضَّـطَـرُ
وَيَــا قَـرِيــبَ الْـعَـفْـوِ يَـــا مَـــوْلاَهُ      وَيَـــا مُـجِـيـبَ كُـــلِّ مَـــن دَعَــــاهُ
بِـكَ اسْتَغَثْـنَـا يَــا مُغِـيـثَ الضُّعَـفَـا      فَحَسْـبُـنَـا يَـــا رَبِّ أَنـــت وَكَــفَــى
فَــلاَ أَجَــلَّ مِـــن عـظـيـم قُـدْرَتِــكْ      وَلاَ أَعَــزَّ مِــنْ عَـزِيــزِ سَـطْـوَتِـكْ
لـعــز مُـلْـكِـكَ الْـمُـلُــوكُ تَـخْـضَــعُ      تَخْفِـضُ قـدر مَـن تَـشَـاءُ وَتَـرْفَـعُ
وَالأَمْـــــــرُ كُـــلُّــــهُ إلَـــيْــــك رَدُّهُ      وَبِــيَــدَيْـــكَ حَـــلُّــــهُ وَعَــــقْــــدُهُ
ونـحـن قــد رفعـنـا أَمْـرَنَــا إلـيــك      وَقَــــدْ شَـكَـوْنَــا ضَـعْـفَـنَـا إلَــيْــكَ
فَارْحَمْنَـا يَـا مَـن لاَ يَــزَالُ عَالِـمًـا      بـحـالــنــا وَلاَ يَــــــزَالُ رَاحِـــمـــاً
وَانْظُرْ إلَى مَـا مَسْنَـا مـن الْـوَرَى      فَحَالُـنَـا مِــن بَيْنِـهِـمْ كَـمَــا تَـــرَى
قـــد قـــل وفـرنــا و قـــل جـمـنــا      وانحـط مـا بيـن الجـمـوع قـدرنـا
واستضعـفـونـا شــــدة وشــوكــة      وستـنـقـصـونـا عـــــدة وعــــــدة
وَنَـحْـنُ يَــا مَــن مُلْـكُـهُ لاَ يُسْـلَـبُ      لُـذْنَــا بِـجَـاهِـكَ الَّـــذِي لاَ يُـغْـلَــبُ
إلَـيْـكَ يَــا غَــوْثَ الذَّلِـيـلِ نَسْـتَـنِـدْ      عَلَيْـكَ يَـا كَهْـفَ الضَّعِيـفِ نَعْتَـمِـدْ
مِـنـكَ الْعِنَـايَـةُ الْـتِــي لاَ نَـرْتَـجِـي      حِمَـايَـةً مِــنْ غَـيْـرِ بَابِـهَـا تَـجِــي
أَنـــتَ الَّـــذِي تَـهْــدِي إذَا ضَلََـلْـنَـا      أَنـــتَ الَّــــذِي تَـعْـفُــو إذَا زَلَـلْـنَــا
يَا وَاسِـعَ الإحْسَـانِ يَـا مَـنْ خَيْـرُهُ      عَــمَّ الْــوَرَى وَلاَ يُـنَــادَى غَـيْــرُهُ
وَسِـعْـتَ كُــلَّ مَـــا خَـلَـقْـتَ عِـلْـمًـا      وَرَأْفَــــــةً وَرَحْـــمَـــةً وَحِــلْــمًـــا
وَقَـــــدْ مَــدَدْنَـــا رَبَّــنَـــا الأَكُــفَّـــا      وَمِـنــكَ رَبَّـنَــا رَجَــوْنَــا الـلُّـطْـفَـا
فَــأَبْــدِلِ الـلَّـهُــمَّ حَــــالَ الْـعُــسْــرِ      بِالْيُـسْـرِ وَامْـدُدْنَـا بِـرِيـحِ النَّـصْـرِ
وَاَجْعَـلْ لَنَـا عَـلَـى الْبُـغَـاةِ الْغَلَـبَـهْ      وَاقْصُرْ أَذَى الشَّرِّ عَلَى مَنْ طَلَبَـهْ
وَاَنْصُـرْ حِمَـانَـا يَــا قَــوِيُّ نَـصْـرا      وَاقْـهَـرْ عِـدَانَـا يَــا عَـزِيـزُ قَـهْــرا
وَاعْكِسْ مُرَادَهُـمْ وَخَيِّـبْ سَعْيَهُـمْ      وَاهْـزِمْ جُمُوعَهُـمْ وَأَفْسِـدْ رَأْيَـهُـمْ
وَعَـجِّــل الـلَّـهُـمَّ فِـيـهِــمْ نِـقْـمَـتَـكْ      فَـإنَّـهُــمْ لاَ يُـعْــجِــزُونَ قُــدْرَتَـــكْ
وَكُــــنْ لَــنَــا وَلاَ تَــكُــنْ عَـلَـيْـنَــا      وَلاَ تَـكِــلْــنَــا طَـــرْفَــــةً إلَــيْـــنَـــا
يَـــا رَبِّ يَـــا رَبِّ بِــــكَ الـتَّـوَسُــلُ      لِــمَــا لَــدَيْــكَ وَبِـــــكَ الـتَّــوَصُّــلُ
يَـــا رَبِّ أَنــــتَ رُكْـنُـنَــا الـرَّفِـيــعُ      يَـــا رَبِّ أَنـــتَ حِصْـنُـنَـا الْـمَـنِـيـعُ
يَـــا رَبِّ يَــــا رَبِّ أَنِـلْـنَــا الأَمْــنَــا      إذَا ارْتَــحَــلْــنَـــا وَإذَا أَقَـــمْـــنَــــا
وَاَجْـعَـلْ بِـصَـادٍ وَبِـقَـافٍ وَبِـنُــونْ      أَلْفَـي حِجَـابٍ مِـن وَرَائِـنَـا تَـكُـونْ
بِــــــجَــــــاهِ لاَ إلَـــــــــــــهَ إلاّ اللهُ      وَجَــاهِ خَـيْــرِ الْـخَـلْـقِ يَـــا رَبّـــاهُ
وَجَـــاهِ مَـــا بِـــهِ دَعَـــاكَ الأَنـبِـيَـا      وَجَــاهِ مَـــا بِـــهِ دَعَـــاكَ الأَوْلِـيَــا
وَجَــاهِ كُـــلِّ مَـــن رَفَـعْــتَ قَـــدْرَهُ      مِـمَّـن سَـتَـرْتَ أَوْ أَشَـعْـتَ ذِكْـــرَهُ
وَجَـــاهِ آيَـــاتِ الْـكِـتَـابِ الْمُـحْـكَـمِ      وَجَــاهِ الاسْــمِ الأَعْـظَــمِ الْمُـعَـظَّـمِ
رَبِّ دَعَـوْنَـاكَ دُعَــاءَ مَـــن دَعَـــا      رَبًّــا كَرِيـمـاً لاَ يَــرُدُّ مَــن سَـعَــى
فَاقْبَـلْ دُعَـاءَنَـا بِمَـحْـضِ الْفَـضْـلِ      قُبُـولَ مَــنْ أَلْـقَـى حِـسَـابَ الْـعَـدْلِ
وَامْـنُــنْ عَـلَـيْـنَـا مِــنَّــةَ الْـكَـرِيــمِ      وَاعْـطِـفْ عَلَيْـنَـا عِطْـفَـةَ الْحَـلِـيـمِ
وَانشُـرْ عَلَيْنَـا يَـا رَحِـيـمُ رَحْمَـتَـكْ      وَابْسُـطْ عَلَيْـنَـا يَــا كَـرِيـمُ نِعْمَـتَـكْ
وَخِــرْ لَـنَـا فِـــى سَـائِــرِ الأَقْـــوَالِ      وَاخْتَـرْ لَـنَـا فِــي سَـائِـرِ الأَحْــوَالِ
وَاجْمَـعْ لَنَـا مَـا بَيْـنَ عِلْـمٍ وَعَـمَـلْ      وَاصْرِفْ إلى دَارِ الْبَقَا مِنَّـا الأَمَـلْ
وَانْهَـجْ بِنَـا يَـا رَبِّ نَهْـجَ السُّـعَـدَا      وَاخْتِـمْ لَنَـا يَـا رَبِّ خَـتْـمَ الشُّـهَـدَا
وَأَصْـلِــح الـلَّـهُــمَّ حَــــالَ الأَهْــــلِ      وَيَـسِّــرْ الـلَّـهُـمَّ جَــمْــعَ الـشَّـمْــلِ
وَاقْـضِ لَنَـا أَغْرَاضَـنَـا الْمُخْتَلِـفَـهْ      فِـيــكَ وَعَـرِّفْـنَـا تَـمَــامَ الْمَـعْـرِفَـهْ
يَـا رَبِّ وَانصُـرْ دِينَـنَـا الْمُحَـمَّـدِي      وَاجْـعَـلْ خِـتَـامَ عِــزِّهِ كَـمَـا بُـــدِي
وَاعْفُ وَعَافِ وَاكْفِ وَاغْفِرْ ذَنْبَنَا      وَذَنْـــبَ كُـــلِّ مُـسْـلِـمٍ يَــــا رَبَّــنَــا
وَصَــلِّ يَـــا رَبِّ عَـلَــى الْمُـخْـتَـارِ      صَــلاَتَـــكَ الْـكَـامِــلَــةَ الْــمِــقْــدَارِ
صَــلاَتَــكَ الَّــتِــي تَــفِــي بِــقَــدْرِهِ      كَــمَــا يَـلِـيــقُ بِـارْتِـفَــاعِ ذِكْـــــرِهِ
ثُـــمَّ عَـلَــى الآلِ الْـكِــرَامِ وَعَـلَــى      أَتْبَـاعِـهِ الْـغُــرِّ وَمَـــن لَـهُــمْ تَـــلاَ
وَالْـحَــمْــدُ للهِ الَّـــــذِي بِــحَــمْــدِهِ      يَبْـلُـغُ ذُو الْـقَـصْـدِ تَـمَــامَ قَـصْــدِهِ





Hizb al-Nasr


Translation, Transliteration and Original:

حزب النصر
Hizb al-Nasr

اللهم بسطوة جبروت قهرك، وبسرعة إغاثة نصرك، وبغيرتك لانتهاك حرماتك، وحمايتك لمن احتمى بآياتك،
Allahumma bisatwati jabarouti qahrika, wa bisorati ighathati nasrika, wa bighayratika li ntihaki horumaika, wa himayatika liman ihtama bi ayatik.
O Allah, by the force of the absolute power with which You triumph, and the quickness of Your succour when You aid to victory, and Your jealousy at the violation of things You have made sacrosanct, and by Your protection of him who seeks safety in Your verses:


نسألك يا الله يا سميع يا قريب يا مجيب يا سريع يا منتقم يا شديد البطش يا جبار يا قهار يا من لا يعجزه قهر الجبابرة ولا يعظم عليه هلاك المتمردة من الملوك والأكاسرة أن تجعل كيد من كادنا في نحره ومكر من مكر بنا عائدا عليه، وحفرة من حفر لنا واقعا فيها ومن نصب لنا شبكة الخداع، اجعلها ياسيدي مساقا إليها ومصادا فيها وأسيرا لديها،
Nas’aloka ya Allah,ya Samee’o,ya Qareebo, ya Saree’o, ya Montaqimo, ya Shadeeda l-batshi, ya Jabbaro, ya Qahhar, ya man la yo’jizohu qahro l-jababirati mina l-molooki wa l-akasirah, an taj’ala kayda man kadana fi nahrihi, wa makra man mkara bina ‘a’idan ‘alayhi, wa hofrata man hafara lana waqi’an fiha, wa man nasaba lana shabakata l-khida’i j’alho ya sayyidi mosaqan fiha, wa mosadan fiha, wa ‘aseeran ladayha.
I ask You, O Allah, O All-near, O All-hearing, O All-answering, O Ever-swift, O Vengeful, O Mighty of Assault: O Compeller, O Invincible, O You who are undeterred by the might of tyrants, and to whom the destruction of rebellious traitors, of kings and caesars, is very easy: make the trap of him who sets one for me cut his own throat; the plot of him who plots against me return against him; and make him who digs a pit for me fall in it himself; And he who spreads a web of treachery for me, make him, My Lord, driven to it and caught in it.


اللهم بحق كهيعص اكفنا هم العدا ولقهم الردا واجعلهم لكل حبيب فدا. وسلط عليهم عاجل النقمة في اليوم والغدا.
Allahomma bihaqqi Kaf ha ya ‘ayn sad ikfina hamma l-ida. Wa laqqihimo r-rada. Wa j’alhom likolli habibin fida. Wa sallit ‘alayhim ‘ajila n-naqmati fi l-yawmi wa l-ghada.
O Allah, by the right of Kaf Ha Ya ‘Ayn Sad relieve us of the worry of enemies, let them meet with death, make them the ransom of every beloved, and loose upon them a speedy vengeance, day and night.


اللهم بدد شملهم. اللهم فرق جمعهم. اللهم أقلل عددهم. اللهم فل حدهم. اللهم اجعل الدائرة عليهم. اللهم وأوصل العذاب إليهم. اللهم أخرجهم عن دائرة الحلم. واسلبهم مدد الإمهال. وغل أيديهم وأرجلهم واشدد على قلوبهم ولا تبلغهم الآمال.
Allahomma baddid shamlahom. Allahomma farriq jam’ahom. Allahomma aqlil adadahom. Allahomma folla haddahom. Allahomma j’ali d-da’irata ‘alayhim. Allahomma awsili l-athaba ilayhim. Allahomma akhrijhom min da’irati l-hilm. Wa slobhom madada l-imhal. Wa gholla aydeehim wa arjolohom, wa shdod ‘ala qoloobihim, wa la toballighohomo l-a’amal.
O Allah, scatter their company; O Allah shatter their unity; O Allah, lessen their number; O Allah, blunt their edge; O Allah, turn fate against them; O Allah, unleash torment upon them; O Allah, banish them from the circle of clemency, and strip them of the benefit of postponement, and fetter their hands and feet, and blind their hearts, and give them no hope.

اللهم مزقهم كل ممزق مزقته لأعدائك انتصارا لأنبيائك ورسلك وأوليائك
Allahomma mazzikhom kolla momazzaqin mazzaqtaho li ‘a’daaika n-tisaran li anbiya’ika wa rosolika wa awliya’k.
O Allah, rend them utterly to pieces, as You have rent Your enemies, to win the day for Your prophets, messengers and You beloved ones.

اللهم انتصر لنا انتصارك لأحبابك على أعدائك (3)
Allahomma n-tassir lana n-tisaraka li ahbabika ‘ala a’daa’ik. (3)
O Allah, give us the victory You give to those You love over Your enemies. (3)

(اللهم لا تمكن الأعداء فينا ولا تسلطهم علينا بذنوبنا (3
Allahomma la tomakkini l-a’daa’a fina, wa la tosallithom ‘alayna bi-thonoobina (3)
O Allah, do not let Your enemies defeat us, nor give them power over us because of our sins. (3)

حم، حم، حم، حم، حم، حم، حم
Ha Mim, Ha Mim, Ha Mim, Ha Mim, Ha Mim, Ha Mim, Ha Mim,
Ha Mim, Ha Mim, Ha Mim, Ha Mim, Ha Mim, Ha Mim, Ha Mim,

حم الأمر وجاء النصر فعلينا لا ينصرون
Homma l-amro wa ja’a n-nasro fa ‘alayna la yonsaroon.
The matter be done; the victory come; against us they shall not be helped.

حمعسق حمايتنا مما نخاف.
Hamim ‘Ayn Sin Qaf himayatona mimma nakhaf.
Ha Mim ‘Ayn Sin Qaf is our protection from what we fear.

اللهم قنا شر الأسواء ولاتجعلنا محلا للبلواء. اللهم أعطنا أمل الرجاء وفوق الأمل.
Allahomma qina sharra l-aswa’i, wa la taj’alna mahallan lil balwa. Allahomma a’tina amala r-raja’i wa fawqa l-amal.
O Allah, shield us from the evil of iniquities, and make us not a place of tribulation. O Allah, give us cause to hope, and more than hope.

يا هو يا هو يا هو
Ya hoo. Ya hoo. Ya hoo
O You, O You, O You,

يا من بفضله لفضله نسألك العجل العجل. إلهي، الإجابة الإجابة.
Ya man bifadhlihi lifadhlihi, nas’aloka l-‘ajala l-‘ajal. Ilahi l-‘ijabata l-ijabah.

O You from whose favor we ask of His favor that it be fast, fast, fast. O my God, An answer, An answer.

يا من أجاب نوحا في قومه، يا من نصر إبراهيم على أعدائه، يا من رد يوسف على يعقوب. يا من كشف ضر أيوب. يا من أجاب دعوة زكريا. يا من قبل تسبيح يونس بن متى.
Ya man ajaba Nouhan fi qawmih, ya man nasara Ibrahim ‘ala a’daa’ih, ya man radda Yousofa ‘ala Ya’qoob, ya man kashafa dhorra Ayyoub, ya man ajaba da’wata Zakariyya, ya man qabila tasbeeha Younosa bni Matta.
O You who answered Noah about his people. O You who made Abraham triumphant over his foes. O You who reunited Joseph with Jacob. O You who lifted the affliction of Job. O You who answered the prayer of Zachariah. O You who accepted the praises of Jonah son of Amittai.

نسألك بأسرار هذه الدعوات أن تقبل ما به دعوناك، وأن تعطينا ما سألناك. أنجز لنا وعدك الذي وعدته لعبادك المؤمنين.
Nas’aloka bi-asrari hathihi d-da’awat an taqbala ma bihi da’awnak, wa an to’tiyana ma sa’alnak Anjiz lana wa’daka l-athi wa’adtaho li ‘ibadika l-mo’mineen.
O Allah, by the secrets of those supplications, beseech You to accept our supplications, and give us what we have asked, and keep Your promise You have given Your believing servants.

لا إله إلا أنت سبحانك إني كنت من الظالمين.
La ilaha illa anta, sobhanaka, inni konto mina dhalimeen.
“There is no god but You. Exalted is Your perfection; verily I was of the wrongdoers”

انقطعت آمالنا وعزتك إلا منك، وخاب رجاؤنا وحقل إلا فيك.
Inqata’at aamalona, wa izzatoka, illa mink. Wa khaba raja’ona, wa haqqoka, illa feek.
Our wishes come to nothing- I swear by Your might- except from You; and our hopes are dashed- I swear by Your right- except in You.

إن أبطأت غارة الأرحام وابتعدت، فأقرب الشيء منا غارة الله.
In abta’at gharato l-arahami wa bta’adat, fa aqrabo sh-shay’i minna gharato l-Lah.
If the rescue raid of kinsmen be slow and far off, the nearest thing to us is the rescue raid of Allah.

يا غارة الله جدي السير مسرعة في حل عقدتنا.
Ya gharata l-Lahi, jiddi s-sayra mosri’atan li halli ‘oqadatina.
O raid of Allah, fly with haste to end our plight.

يا غارة الله عدت العادون وجاروا ورجون الله مجيرا.
Ya gharata l-Lahi, ‘adati l-‘adoon wa jarou, wa rajawna l-Laha mojeera.
O raid of Allah, wrongdoers have assailed us and transgressed; and Allah we seek as protector.

وكفى بالله وليا وكفى بالله نصيرا.
Wa kafa bi l-Lahi waliyan wa kafa bi l-Lahi naseera.
And Allah suffices as friend; and Allah suffices as helper.

وحسبنا الله ونعم الوكيل
Wa hasbona l-Laho wa ni’ma l-wakeel.
“Allah suffices us and is best to rely on”

ولا حول ولا قوة إلا بالله العلي العظيم
Wa la hawla wa la qowata illa bi l-Lahi l-Aliyyi l-Adheem.
“There is no power or strength except through Allah, the High, the All-great”

سلام على نوح في العالمين
Salamon ‘ala Nouhin fi l-‘alameen.
Peace be with Noah among people.

استجب لنا آمين.
Istajib lana, ameen.
Answer us. Ameen.

فقطع دابر القوم الذين ظلموا والحمد لله رب العالمين
Fa qoti’a dabiro l-qawmi l-latheen dhalamoo, wa l-hamdo li-Lahi rabbi l-‘alameen.
“the wrongdoing folk were extirpated, and praise be to Allah Lord of the Worlds”

وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم.
Wa salla l-Laho ‘ala sayyidina Mohammadin wa ‘ala aalihi wa sahbihi wa sallam.
Allah bless our liegelord Mohammad, and his folk and Companions, and truly give them peace.