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.
Original:
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
Original:
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)
Original:
أحبّ الشّمس تطهر اذ تحاكي ظهور الحبّ من غير اشتراك
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
Original:
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
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.
Original:
Bob Marley
Lyrics:
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
Lyrics:
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
[Bob]
The remembrance… of today… is the sad feeling of tomorrow…
[The Wailers]
Yes how quick we have to part
[Bob]
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
[Bob]
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
[Bob]
In remembrance, of today, brings sad feelings of tomorrow
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.
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….
Original:
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.
Original:
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
Original:
عباراتنا شتّى و حسنك واحد و كلّ إلى ذاك الجمال يشير
Rumi
The sect of Love is different from all other religions
For lovers, their sect and religion is simply God
Original:
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
Original:
خرد نداند و حیران شود ز مذهبعشق
اگر چه واقف باشد ز جمله مذهبها
Bob Marley
Lyrics:
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.
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 but you whom I love
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
Original:
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
Hafiz
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
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 (and modified by me to better correspond to the Arabic).
Translation:
Listen, O dearly beloved!
I am the sought essence in the cosmos
I am the centre of the circle and its circumference,
I am the compound and the simple
I am the command descending between Heaven and Earth,
I have only created perceptions for you so that by them, you might perceive Me
So if you perceive Me, you perceive yourself.
But you cannot perceive Me through yourself.
It is through My Eyes that you see Me and yourself,
Through your eyes you cannot see Me.
Dearly beloved!
How often I call you and you don’t hear!
How often I show myself to you and you don’t see!
How often I’ve become fragrance and you don’t smell Me,
And tasty food, a but you don’t taste Me!
What’s with you that you don’t feel me in the things you touch?
Or sense Me in sweet scents?
Why don’t you see Me? Why don’t you hear Me?
Why? Why? Why?
For you My delights surpass all other delights,
And the pleasure I bring you surpasses all other pleasures.
For you I am lovelier to all loveliness
I am Beauty/beautiful, I am Grace/gracious
Dearly beloved!
Love Me, and not other than Me
long for me, concern yourself with me
Don’t worry about anything other than me
Hug me, Kiss me!
Where could you find union like mine?
All that you seek is in it
And I want you for you
but 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 don’t like to see you with others
Not even with yourself.
Be Mine, be with Me
I will be with you
as you are with Me
while you are not even aware
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.
Come! Let us go hand in hand.
Let us enter the presence of the Real.
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 (modified based on the Arabic original below)
Original:
!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
!حبيبي
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
حبيبي
اغار عليك منك
لا احب ان اراك عند الغير