Fire on the mountain

Ibn al-Fāriḍ

 

Translation:

Don’t consider me to be a pretender in love
my affection for you is natural, without affectation
Even if my spirit were in my hands, I would hand it over
to the one who announces your arrival, and it’d still be a bargain

 

You are my duties and my voluntary prayers
You are my speech and my works
O the direction of my prayers when I pray
Your beauty is what my eyes see
to it I turn my totality
your secret is in the depths of my consciousness
my heart is the mountain where God manifested Himself
I glimpsed a fire in the neighborhood by night and I told my people
I said, “stay here and perhaps I’ll find my guidance there.”

 

Giv_sets_fire_-_Version_2

 

Original:
لا تحسبوني في الهوى متصنعا           كلفي بكم خلق بغير تكلّف
لو أن روحي في يدي ووهبتها              لمبشري بقدومكم لم أنصف

 

أنتمْ فروضي ونفلي         أنتمْ حديثي وشغلي
يا قِبْلَتي في صَلاتي،           إذا وَقَفْتُ أُصَلّي
جَمالُكُمْ نَصْبُ عَيني           إليهِ وجَّهتُ كلِّي
وسِرّكُمْ في ضَميري،      والقَلْبُ طُورُ التّجَلّي
آنَسْتُ في الحَيّ ناراً         ليلاً فبشَّرتُ أهلي
قلتُ امكثوا فلعلِّي           أَجِدْ هُدايَ لَعَلّي

geometrystar

marocwall

It is love, so surrender

Ibn al-Fāriḍ

 

Translation:

It is love, so surrender your body—passion is not easy
One stricken by it would not choose it, had he reason
So live without it, for love’s ease is hard
it’s beginning is sickness, and its end is death
But for me, dying in love longingly
for the one I love, is life revived abundantly
I have warned you, knowing love and my transgressions
so choose for yourself what is sweet
But if you want to live happily,
then die in love a martyr—if not, then Love has its people
For whoever does not die in love has not lived it
without facing the bees, you can never gather honey
Say unto the love-slain: “you have fulfilled its right”
and to the pretender: “how different are the black-eyed beauties and those who use eyeliner!”

 

Original:

هو الحُبّ فاسلم بالحشا ما الهَوى سهلَ
فـما اخـتارَهُ مُـضْنى بـه وله عقْلُ

وعِـشْ خـالياً فـالحُبّ راحتُهُ عَناً
وأَوّلُــهُ سُـقْـمٌ وآخـرُهُ قَـتْلُ

ولـكنْ لـديّ الـموتُ فـيه صَبابةً
حـياةٌ لـمَن أهـوى عليّ بها الفضل

نـصحْتُك عِـلماً بالهَوَى والذي أرى
مـخالَفَتي فـاختر لـنفسكَ مـا يحلو

فـإن شـئتَ أن تحيا سعيداً فمُتْ بِهِ
شـهـيداً وإلاّ فـالغرامُ لـهُ أهْـل

فـمن لـم يـمُتْ فـي حُبّه لم يَعِشْ به
ودون اجـتناءِ النّحل ما جنتِ النّحل

وقُـلْ لـقتيلِ الـحبّ وَفّـيتَ حقّه
ولـلمدعي هيهاتِ ما الكَحَلُ الكَحْل



Amīr Khusro

 

 

Translation:

You took my heart from my body, but you’ve stayed in my soul
You given me so much pain, and yet you remain the cure
You split my chest wide open, but in it, you’ve stayed hidden
With flirtation’s sword, you laid waste the kingdom of the heart
And yet, there you remain, a sultan amidst the ruins
The two worlds is what you’ve set as your price
Raise the price, for this is still too cheap
Like salt, I dissolved from shedding many tears
While, from your smile, you remain so sugar-sweet
My soul was freed from its body’s bonds
While my heart remains a prisoner in your curling locks
Old age and beauties’ worship seem to go along so well
Khusro, how long will you remain troubled by this turmoil?

 

young_lovers

Original:

دل ز تن بردی و در جانی هنوز
دردها دادی و درمانی هنوز
           آشکارا سینه‌ام بشکافتی
همچنان در سینه پنهانی هنوز
          ملک دل کردی خراب از تیغ ناز
واندرین ویرانه سلطانی هنوز
           هر دو عالم، قیمت خود گفته‌ای
نرخ بالا کن که ارزانی هنوز
            ما ز گریه چون نمک بگداختیم
تو ز خنده شکرستانی هنوز
             جان ز بند کالبد آزاد گشت
دل به گیسوی تو زندانی هنوز
               پیری و شاهدپرستی هم خوشست
خسروا تا کی پریشانی هنوز؟

 

 

Don’t leave me…

alandalus1

 

Translation:
Torture me as you will, but don’t stay away from me,
and you will find me the most faithful of lovers, delighting in whatever pleases thee
Who will take pity on me, and destroy my soul in love for this gazelle
who, within every soul, are mingled her sweet qualities
Whoever dies of love for her will live on eternally
exalted among the folk of love in the highest of degrees
Good God! How sweet are her qualities and how many hearts
have been slain and brought back to life because of her
And if he be absent from me, yet still my every limb sees
her in every subtle meaning, delicate, lovely
In the songs of the ‘oud and the gentle flute’s reed
when their voices combine in sweet harmonies

-Ibn al-Fāriḍ

Original:

عذِّبْ بما شئتَ غيرَ البعدِ عنكَ تجدْ                 أوفى مُحِبٍ، بما يُرْضيكَ مُبْتَهِجِ
وخذْ بقيَّة ما أبقيتَ منْ رمقٍ           لا خيرَ في الحبِّ إنْ أبقى على المهجِ
منْ لي باتلافِ روحي في هوى رشأ                   حلوِ الشَّمائلِ بالأرواحِ ممتزجِ
منْ ماتَ فيهِ غراماً عاشَ مرتقياً                ما بينَ أهلِ الهوى في أرفعِ الدَّرجِ
تَبارَكَ اللّهُ ما أحلَى شَمَائِلَهُ،                   فكمْ أماتتْ وأحيتْ فيهِ منْ مهجِ
تراهُ إنْ غابَ عنِّي كلُّ جارحةٍ                  في كلّ مَعنى لطيفٍ، رائقٍ، بهِجِ
في نغمة العودِ والنَّايِ الرَّخيمِ إذا                         تآلَّفا بينَ ألحانٍ منَ الهزجِ
ابن الفارض-

 

 

 

 

persia3

Did Lightning Flash?

lightning_strike 

Ibrahim Niasse

 

Translation:

Did lightning flash towards the meadows, gleaming?
O grant me a person that when the lightning flashes, he weeps
You only glimpse it weakly, woe to you, and you are inflamed with love
And glistening tears are stilled in the hour of Life
Recalling the days of youth which have passed
And nothing remains save agony and pain
May God pour out rain on a land in Madina for indeed she is
The travellers’ halt, in it, tattered rags are mended
Home of the beloved of God and he is His entrusted one
Residing in it [al-Madina], surrounded by all his followers
Home to the one whose heart is preoccupied with his love
For his remembrance is to the heart is like a meadow and grassland
Home to the most exalted of creation, beautiful of character and form
Home to he who, in creation, gives and holds back
And [he is] the best of them in himself, in relation by marriage, and in descent
In knowledge and in manners,  most mindful and most reverent
Indeed, he is the best of creation in absolute magnificence and splendour.
Awe-inspiring,  in his gait, he strides powerfully
[He is] Rosy of colour and black of eye
putting to shame the eye of the wild cow grazing in the bush
Large-eyed, with long lashes, and broad of brow is the Messenger of God,
and his character is more expansive
with eyebrows fine and curved, the face of TaHa is round
and his beard is thick, and his chest, wide
His shoulders are broad, and his bones large
and of stocky build is the sublime TaHa
Likewise his biceps are large, and large are his forearms
His palms are welcoming/generous and shine with lights
his fingers were long and unclipped
and thick, these are among his sublime features
his teeth are white, and they shine forth when he smiles
like grains of white clouds or the flashing lightning
The hair on his head is luxurious and manly
and he is soft-spoken and silent, for he is reverent
and his sorrows are connected to his contemplation
and if he speaks, he speaks goodness and the truth that is due
he but glances and he prevails over the earth
he leads his companions and the angels follow him
And the neck of the Messenger of God resembles a doll
When he separates his hair, it [neck] shines and glows
Like the hidden pearls, and its smell is like musk
for there is none altogether like the Messenger of God in fortune
the Most clement of God’s creatures and most just of His creation
Among people, most generous is he, [and] even the bravest [of them]
He serves families, mends [sews] his sandals
He cuts meats and he patches clothes
So modest, that he answers to whoever calls upon him
For his anger is only for his Master (Mawla), and he returns to The Truth 
He never refrained from that which is lawful even if it were pleasant
And he was not consumed, in most times, with satiating his appetite
Sometimes he rides on horses، at times
On donkeys, and sometimes on foot he walks, striding briskly
And likewise his clothing was fragrant with perfume
He sits with [different] groups, while voices are yet raised
Sometimes he jokes, at other times, he creates bonds of friendship
Never did he fear any king, for indeed his state is lofty
He never despised the poor, but invited them all
And by God, the Master of creation, he brings together creation
The Master honoured him with the greatest of honours
And He singled him out as the one who benefits creation
Upon him be the blessings of God as long as [the sun] shines forth from the East
And [as long as] the doves sing on the branches cooing
And as long as the dust of time is repelled from the place which
adorns his praises with song and rhyme
And upon his family and companions as long as the words of the longing lover [ask]
Did lightning flash towards the meadows, gleaming?

 

Original:

abarqupica

abarqupicb

kufichilya

Ibn al-Fāriḍ

Translation:

1. Is it a flash of lightning that shone over the mottled mountain, or did Layla lift, from her face, the veil?

2. Yes, she unveiled her face at night, and made it day with the light of her shining beauty

3. O rider of the strenuous she-camel—mayest thou be protected from destruction!—if thou shalt cross o’er rugged land, or make thy journey through torrent-bottoms

4. And if thou passest along Na’man of the thorn-bush, turn thou aside unto a valley there I have known of old, wide spreading,

5. Then at the right of al-‘Alaman, skirting Na’man to the East, incline, and repair to its sweet-scented arin

6. And when thou hast reached unto long mountains opposing the sandy stretch, inquire after a heart that has perished in that dear torrent-bed

7. And recite a greeting unto the dear folk dwelling there on my behalf (and say, ‘I left him thirsting passionately for your presence’):

8. ‘O inhabitants of Nejd, is there no compassion for one a prisoner to a loved companion, who desireth not release?

9. Why have ye not sent a greeting to the impassioned one, in the folds of the dust-free winds at evening,

10.’Whereby he may live anew, who supposed your shunning him to be but a jest, and yet believed jesting far removed from your wants?’

11. O thou who reproachest a passionate heart, ignorant of what he has long been enduring—mayest thou never achieve success!—

12. Thou hast wearied thyself in counseling him whose determined view it is, that he will not look upon prosperity and good fortune:

13. Refrain—may I have naught of thee!—and reject thou him whose bowels have been mercilessly wounded by wide-eyed enchanters.

14. Thou wast the truest of friends, before thou didst offer thy counsel to one passionate with love; and hast thou ever seen amorous swain friendly disposed to counsellors?

15. If thou seekest my reformation, for my own part, I never desired any reformation for the ruin of my heart in passion

16. What is it that the reproachers desire, in reproaching one who has clothed himself in profligacy, and taken his rest and is at repose?

17. O people of my affection, is it possible that he who hopes for union with you should attain his ambition, and so his mind enjoy rest?

18. Since ye were absent form my gaze, truly my sighing fills all the quarts of Egypt with lamentation

19. and when I remember you, I sway with emotion as though I have been given to drink of wine, because of the fragrance of your memory

20. And when I am urged to feign forgetfulness of my bond with you, I find my bowels are very jealous of that bond

21. Fresh forever be the recollection of those days passed by, with neighbors in whose company our nights were festivals indeed

22. When the tribe’s enclosure was my homeland too, and the dwellers of al-Ghaḍa were my heart’s whole comfort, and when I came down as I pleased to water there freely;

23. And its dear people were my desire, and the shade of its palm-trees my joy, and the sands of its twain valleys my place of repose.

24. Alas for that time and its sweetness, days when I ever found rest from weariness!

25. I swear by Zamzam and Abraham’s station, and he who came to the Sacred House crying, ‘Labbayk, to Thee I come, O Lord!’ a journeyer in the land:

26. Never did the breeze wafting from the East sway the sweet-scented wormwood of the sand-hills, but that it brought new life from you to the lovers slain by passion

Translation modified from The Mystical Poem of Ibn al-Farid by A.J. Arberry

hilyadot

Original:

 

أبَرْقٌ، بدا من جانِبِ الغَورِ، لامعُ،                  أم ارتَفَعتْ، عن وجه ليلى ، البراقِعُ
نعم اسفرت ليلى فصار بوجهها                         نهارا به نور المحاسن ساطع
أنارُ الغضا ضاءتْ وسلمى بذي الغضا                          أمِ ابتسمتْ عمَّا حــكتهُ المدامعُ
أنشرُ خزامي فاحَ أمْ عرفُ حاجرٍ                     بأمّ القُرى ، أم عِطْرُ عَزّة َ ضائِعُ
ألا ليتَ شعري هلْ سليمي مقيمة ٌ                      بِوادي الحِمى ، حَيثُ المُتيَّمُ والِعُ
وهلْ لعلعَ الرَّعدُ الهتونُ بلعلعٍ                    وهلْ جادَها صَوبٌ من المُزنِ هامِعُ
وهلْ أردنْ ماءَ العذيبِ وحاجرٍ                    جِهاراً، وسِرُّ اللّيلِ، بالصّبحِ، شائِعُ
وهل قاعَة ُ الوَعْساءمخْضَرّة َ الرّبى ؛               وهلْ، ما مَضَى فيها من العيش، راجعُ
وهلْ، برُبى نجْدٍ، فَتوضِحَ، مُسنِدٌ                          أُهَيلَ النّقا عمّا حَوَتْهُ الأضالِعُ
وهلْ بلوى سلعٍ يسلْ عنْ متيَّمٍ                          بكاظمة ٍ ماذا بهِ الشَّوقُ صانعُ
وهلْ عذباتُ الرَّندِ يقطفُ نورها                             وهلْ سلماتٌ بالحجازِ أيانعُ
وهلْ أثلاثُ الجزعِ مثمرة ٌ وهلْ                       عُيونُ عَوادي الدّهرِعنها هَواجِعُ
وهل قاصِراتِ الطّرفِ عِينٌ، بعالجٍ،                      على عهديَ المعهودِ أمْ هوِ ضائعُ
وهلْ ظبياتَ الرَّقمتينِ بعيدنا                               أقمنا بها أمْ دونَ ذلكَ مانعُ
وهَل فَتَياتٌ بالغُويرِ يُرينَني                              مرابعَ نعمٍ نعمَ تلكَ المرابعُ
وهلْ ظلُّ ذاكَ الضَّالِ شرقيَّ ضارجٍ                           ظليلٌ، فـقَدْ رَوّتْهُ منّي المَدامعُ
وهلْ عامرٌ منْ بعد ناشعبُ عامرٍ                          وهل هوَ، يوماً، للمُحبّينَ جامِعُ
وهلْ أمَّ بيتَ اللهِ يا أمَّ مالكٍ                          عريبٌ لهمْ عندي جميعاً صنائعُ
وهلْ نَزَلَ الرَّكبُ العِراقي، مُعَرِّفاً،                          وهلْ شرعتْ نحوَ الخيامِ شرائعُ
وهلْ رقصتْ بالمأزمينِ قلائصٌ                             وهلْ للقبابِ البيضِ فيها تدافعُ
وهلْ لي بجمعِ الشَّملِ في جمع مسعدٌ                          وهلْ لليالي الخيفِ بالعمرِ بائعُ
وهلْ سلَّمتْ سلمى على الحجرِ الَّذي                           بهِ العهدُ والتفَّتْ عليهِ الأصابعُ
وهلْ رضعتْ منْ ثديِ زمزمَ رضعة ً                     فلا حُرّمتْ، يوماً عليها، المَراضِعُ
لعلّ أُصَيحابي، بِمكّة ، يُبْرِدُوا،                          بذِكْرِ سُلَيْمَى ، ما تُجِنّ الأضالعُ
وعلَّ الُّلييلاتِ الَّتي قدْ تصرَّمتْ                                تعودُ لنا يوماً فيظفرَ طامعُ
ويَفْرَحَ محْزُونٌ، ويَحيَا مُتَيَّمٌ،                                 ويأنسَ مشتاقٌ ويلتذْ سامعُ

hilyaturkishorangewaw

Translation:

(1)
Did Layla’s fire shine at Dhu Salam
or did lightning flash at al-Zawra and al-Alam?
(2)
Oh breezes of Na’man, where is dawn’s breath?
Oh water of Wajrah, where is my first draught?
(3)
Oh driver of the howdahs rolling up the perilous deserts
aimlessly like a scroll, at Dhat al-Shih of Iḍam
(4)
Turn aside at the sacred precinct—May God preserve you!—
seeking the thicket of lote trees possessing sweet bay and lavender,
(5)
And halt at Sal’ and say to the valley:
“Were those dear tamarisks at al-Raqmatan
watered by flowing rains?”
(6)
adjure you by God! if you cross al-‘Aqiq
at forenoon, greet them boldly
(7)
And say: “I left him stricken, lying in
your encampmentsliving like the dead,
sickness infecting disease!”
(8)
My heart is flaming like a torch,
my eyes awash in endless torrents.
(9)
This is the lovers’ law: bound to a fawn
every limb is racked with pain.
(10)
Fool blaming me for loving them, enough!
Could you love, you wouldn’t blame.
(11)
By sacred union and noble love,
and by the steadfast covenant of
pre-eternity,
(12)
have not broken from them 
seeking solace or another; I’m not like that.
(13) 
Return sleep to my eyes—perhaps your phantom
will visit my bed in the darkness of dreams.
(14)
Ah, for our days at al-Khayf—had
they been ten—but how could they last?
(15)
If only grief could cure me,
and remorse recover what has passed.
(16)
Fawns of the winding valleys, leave me alone—please.
I have bound my eye to face only them,
(17)
Obeying a judge who decreed a wondrous thing: 
the shedding of my blood in unhallowed and
sacred grounds.
(18)
Deaf—he did not hear the plea—dumb—
he did not answerblind to the case of one bound by desire
Translation from E. Homerin Form Arab Poet to Muslim Saint
allahumasalli'alamhmdadad

Original:

هلْ نارُ ليلى بَدت ليلاً بِذي سَلَمِ،             أمْ بارقٌ لاحَ في الزَّوراءِ فالعلمِ
أرواحَ نعمانَ هلاَّ نسمة ٌ سحراً                 وماءَ وجرة َ هلاَّ نهلة ٌ بفمِ
يا سائقَ الظَّعنِ يطوي البيدَ معتسفاً         طيَّ السّجِلّ، بذاتِ الشّيحِ من إضَمِ
عُجْ بالحِمى يا رَعاكَ اللَّهُ، مُعتَمداً          خميلة َ الضَّالِ ذاتَ الرَّندِ والخزمِ
وقِفْ بِسِلْعٍ وسِلْ بالجزْعِ:هلْ مُطرَتْ                   بالرَّقمتينِ أثيلاتٌ بمنسجمِ
ناشَدْتُكَ اللَّهَ إنْ جُزْتَ العَقيقَ ضُحًى            فاقْرَ السَّلامَ عليهِمْ، غيرَ مُحْتَشِمِ
وقُلْ تَرَكْتُ صَريعاً، في دِيارِكُمُ،                حيّاً كميِّتٍ يعيرُ السُّقمَ للسُّقمِ
فَمِنْ فُؤادي لَهيبٌ نابَ عنْ قَبَسٍ،              ومنْ جفوني دمعٌ فاضَ كالدِّيمِ
وهذهِ سنَّة ُ العشَّاقِ ما علقوا               بِشادِنٍ، فَخَلا عُضْوٌ منَ الألَمِ
يالائماً لا مني في حبِّهمْ سفهاً               كُفَّ المَلامَ، فلو أحبَبْتَ لمْ تَلُمِ
وحُرْمَة ِ الوَصْلِ، والوِدِّالعتيقِ، وبالـ           العهدِ الوثيقِ وما قدْ كانَ في القدمِ
ما حلتُ عنهمْ بسلوانٍ ولابدلٍ             ليسَ التَّبدُّلُ والسُّلوانُ منْ شيمي
ردُّوا الرُّقادَ لجفني علَّ طيفكمُ            بمضجعي زائرٌ في غفلة ِ الحلمِ
آهاً لأيّامنا بالخَيْفِ، لَو بَقِيَتْ             عشراً وواهاً عليها كيفَ لمْ تدمِ
هيهاتَ واأسفي لو كانَ ينفعني        أوْ كانَ يجدى على ما فات واندمي
عني إليكمْ ظباءَ المنحنى كرماً              عَهِدْتُ طَرْفيَ لم يَنْظُرْ لِغَيرِهِمِ
طوعاً لقاضٍ أتى في حُكمِهِ عَجَباً،          أفتى بسفكِ دمي في الحلِّ والحرمِ
أصَمَّ لم يَسمَعِ الشّكوَى ، وأبكمَ لم        يُحرْجواباً وعنْ حالِ المشوقِ عَمِي

 

Buṣīrī’s Burdah

 

Translation:

Is it from remembering the neighbors at Dhu Salam that you mingle with blood tears shed from your eyes

Or has the wind blown from before Kāẓimah, and lightning flashed in the darkness of Iḍam

What ails your eyes, that when you bid them cease they weep still more? What ails your heart, that when you bid it wake, it wanders

Reckons the lovelorn that his love may be concealed, when part of him’s a torrent, and the other is a blaze?

But for passion, you wouldn’t weep at an abandoned camp, nor lie awake at night recalling the willow and the mountain

So how can you deny your love, when the witness of tears and sickness have testified against you?

Love has written upon your cheeks two tracks of tears like yellow spice and red ‘anam fruit

Yes, my loved one’s spirit haunted me, and denied me my sleep. For love ever obstructs pleasures with pain.

You who blame me for this chaste love: I seek your pardon! Yet had you judged fairly, you would not have blamed me at all.

 

fkayfa tankiru

 

Original:

أمن تذكــــــر جيــــــرانٍ بذى ســــــلم
مزجت دمعا جَرَى من مقلةٍ بـــــدم

َامْ هبَّــــت الريـــــحُ مِنْ تلقاءِ كاظمــةٍ
وأَومض البرق في الظَّلْماءِ من إِضم

فما لعينيك إن قلت اكْفُفاهمتـــــــــــــــا
وما لقلبك إن قلت استفق يهـــــــــم

أيحسب الصب أن الحب منكتـــــــــــم
ما بين منسجم منه ومضطــــــــرم

لولا الهوى لم ترق دمعاً على طـــــللٍ
ولا أرقت لذكر البانِ والعلــــــــــمِ

فكيف تنكر حباً بعد ما شـــــــــــــهدت
به عليك عدول الدمع والســـــــــقمِ

وأثبت الوجد خطَّيْ عبرةٍ وضــــــــنى
مثل البهار على خديك والعنــــــــم

نعم سرى طيف من أهوى فأرقنـــــــي
والحب يعترض اللذات بالألــــــــمِ

يا لائمي في الهوى العذري معـــــذرة
مني إليك ولو أنصفت لم تلــــــــــمِ

 

 

 

Ibn ‘Arabi

He saw the lightning flash
and yearned toward the East.
If it had flashed West
west he’d have turned.

I burn for the lightning,
for the flash,
not for this or that – 
some piece of ground.

The East wind told me
a tradition about them, from
the wreck of my heart, from
ecstasy, sorrow, my disarray

From drunkenness, reason,
longing, the wound of love,
from tears, my eyelids,
the fire, my heart:

He whom you desire
is between your ribs,
turned side to side
in the heat of your sigh.

I told them tell him
he’s the one
who kindled the fire
blazing in my heart.

It is extinguished only
in our coming together. If
it burns out of control,
who can be blamed for loving?


From: Stations of Desire: Translations from Tarjuman al-ashwaq by Michael Sells

Original:

رأى البرْقَ شرقيّاً، فحنّ إلى الشرْقِ،                         ولو لاحَ غربيَّاً لحنَّ إلى الغربِ
فإنّ غَرامي بالبُرَيْقِ ولمحِهِ                          وليسَ غرَامي بالأماكِنِ والتُّرْبِ
رَوَتْهُ الصَّبَا عنهُمْ حَديثاً مُعَنْعَناً             عن البثّ عن وَجدي عن الحزْن عن كربي
عن السكرِ عن عقلي عن الشوق عن جوًى                 عن الدَّمعِ عن جفني عن النَّارعن قلبي
بأنّ الذي تهواه بينَ ضُلوعكم                              تقلِّبهُ الأنفاسُ جنباً إلى جنبِ
فقلتُ لها: بلِّغ إليهِ فإنَّهُ                          هو الموقِدُ النّارَ التي داخلَ القلبِ
   فإن كان إطفاءٌ، فوَصْلٌ مُخلَّدٌ                 وإن كان إحتراقٌ، فلا ذنبَ للصّبّ      

hilyaw:illumin

Shushtari
Whether lightning flashes at al-Himā
or you watch for it, cast off restraint
Say to whomever finds in it a bad omen:
I was happy, when I saw the lightning.
When it appeared over the high place of worship,
it taught the morning to shine
When a wanderer came in the darkness,
it turned his night to day
His sun rose from his deepest self to the summit of perfection,
leaving him perplexed.
Drunkenness afflicted him from what he saw and
the kindness of the cupbearer rounding  toward him
He poured for him a convivial old vintage,
the choicest wine, an overpowering drink.
His intoxication made him stagger, and he called out:
“Friend don’t abandon the great ones
Be wanton, like me.
Drinking this has left me with no choice.”
Through it, the moment is purified, since it passed ’round
to the builder of the wall.
How odd: Layla’s Qays
complains that the one who visited him fled.
Layla did not leave him
instead she put a veil on her face.
When she came before him without it
her Majnun called what he saw a disgrace

 

translation from: Abu’l Hasan al-Shushtari Songs of Love and Devotion by Lourdes Maria Alvarez

mhmdillumin

Original:
إذا  بُرَيْق  الحمى   استنارَا        أو   شمته   فاخلع   العذَارَا
وقلْ    لمنْ    شامه     فإنيّ        آنست   لمّا    رأيت    نارَا
لمَّا بَدت في  رُبيَ  المُصَلَّى        علمت  الصبحَ     الاسفرارَا
ومُدْلِج  في   الدجى     أتاهَا        قَد   صيرت   ليله    نهَارا
وأشرقت    شمَسه     بأوج        الكمالِ   من   ذاتِه    فخارا
يميلَ   من   سِكر    ماتراه        منْ لطف  ساق  علِيه    دَارا
سقاهَ  من   خندريس   أنْس        سلافة      تعقر      القفارا
رنَّحَهُ      سُكرهُ      فَنادى        ياصَاح  لا  تترك     الكبَارَا
وكنْ   خليعاً   كما    ترَاني        لم يُبْقِ  لي  شربها  اِختيارا
بها صَفَاَ الوقت حين دارت        عَلى الذي قد  بنَى  الجدارا
يَا   عجبا    مَالقيس    ليلى        يشكو الذَّي  وصْلُه    النّفارا
لمَّا   بدت    دونَه    تَسمَّى        مَجْنَونها   ما   رآه    عَارا
لَيلاه    مَا    باعَدْتُه    لكن        أرْخَتْ عَلى وجهِهِا   الخمَارا

 

cloud-ground-lightning13_20849_990x742

Imru’l Qays

Friend, do you see yonder lightning? Look, there goes its gleam
flashing like two hands now in the heaped-up, crowned stormcloud:

Its glimmer illumining the sky, or like the flicker of a monk’s lamp
When, tilting it, he soaks with oil the tightly twisted wick.

 

أصاحي ترى برقا كأن وميضه           كلمع اليدين في حبي مكلل
يضيء سناه أو مصابيح راهب        أهان السليط في الذبال المفتل

mhmdtilewhoa!

Hafez
A lightning flash from Layla’s house at dawn,
Goodness knows, what it did to the love-torn heart of Majnun.

 

برقی از منزل لیلی بدرخشید سحر
وه که با خرمن مجنون دل افگار چه کرد

 

geometricieling

Near and Far

Ibn al-Fāriḍ

ibnalfaridnearness

لكَ قُرْبٌ مِنّي ببُعدِكَ عنّي           وحنوٌّ وجدتهُ في جفاكا
فَتراءيتَ في سِواكَ لِعَينٍ        بكَ قَرّتْ، وما رأيتُ سِواكا
وكذاكَ الخَليلُ قَلّبَ قَبْلي          طرفهُ حينَ راقبَ الأفلاكا

 

You have nearness with me in your distance from me
In other than thee, You showed Yourself to my eyes
Which, delighting in you, saw nothing but you
Even so, before me did the Friend (Khalil) so turn his gaze
When he beheld the spheres [of planet, moon, and sun]

 

 

 

The verses above and below make reference to the following verses of the Qur’an:

Thus did we show unto Abraham the dominion of the Heavens and the Earth, that he might be of those possessing certainty. When the night grew dark upon him, he beheld a planet and said: ‘this is my Lord’. Then, when it had set, he said: ‘I love not things which set.’

And when he saw the moon rising, he said: ‘This is my Lord.’ Then when it set, he said: ‘Unless my Lord lead me, I must needs become one of the folk who have gone astray.’ And when he saw the sun rising, he said: ‘This is my Lord. This is the greatest.’ Then when it set, he said; ‘O my people, verily I am innocent of all that ye place beside God. Verily I have turned my face towards Him who created the Heavens and the Earth.” (6:75-9)

Shaykh al-‘Alawi’s commentary on these verses reads:

“He did not say ‘This is my Lord’ by way of making comparisons, but he spake thus in utter affirmation of God’s Transcendence, when there was revealed to him the Truth of all Truths that is indicated in the noble verse: Whereso’er ye turn, there is the face of God. He informed his people of this Truth that they might show piety unto God in respect of each thing. All this was on account of what was revealed unto him of the dominion of the Heavens and the earth, so that he found the Truth of the Creator existent in every created thing.”

qtd, in A Sufi Saint of the Twentieth Century by Martin Lings

wawshilya

Hafez

On Love’s path, there is neither near nor far
I see you clearly, and I send you a prayer
‫در راه عشق مرحله قرب و بعد نیست‬
می‌ بینمت عیان و دعا می‌فرستمت
Though we are far from you, we drink to your recollection
There is no distance in the spiritual journey
گر چه دوریم به یاد تو قدح می‌گیریم
بعد منزل نبود در سفر روحانی
I am the comrade of the steed of imagination and patience’s companion
The partner of the fire of exile, and the intimate of separation
(lit. I have the same Qur’an of separation or I have the same joining with separation-the wordplay is impossible to translate)
رفیق خیل خیالیم و هم ركيب شکیب

قرین آتش هجران و هم قران فراق

The radiance of his face is not revealed to mine eyes alone
The sun and moon are also taking this mirror around
جلوه گاه رخ او دیده من تنها نیست
ماه و خورشید همین آینه می‌گردانند
I have not seen any equal to my friend even though I held
the mirrors of sun and moon before his face
نظیر دوست ندیدم اگر چه از مه و مهر

نهادم آینه‌ها در مقابل رخ دوست

4waws

Niffari

He stayed me in Nearness, and said to me:

1. Nothing is nearer to Me than any other thing, and nothing is farther from Me than any other thing, except inasfar as I establish it in nearness and farness.

2. Farness is made known by nearness, and nearness is made known by spiritual experience: I am He whom nearness does not seek, and Whom spiritual experience does not attain.

3. The least of the sciences of my nearness is, that thou shouldst see the effects of my regard in everything, and that it should prevail in thee over thy gnosis of it.

4. The nearness which thou knowest is, compared with the nearness I know, like thy gnosis compared with my gnosis.

5. My farness thou knowest not, and my nearness thou knowest not, nor my qualification knowest thou as I know it.

6. I am the Near, but not as one thing is near to another: and I am the Far, but not as one thing is far from another.

7. Thy nearness is not thy farness, and thy farness is not thy nearness: I am the Near and the Far, with a nearness which is farness, and a farness which is nearness.

8. The nearness which thou knowest is distance, and the farness which thou knowest is distance: I am the Near and the Far without distance.

9. I am nearer to the tongue than its speech when it speaks. Whoso contemplates Me does not recollect, and whoso recollects Me does not contemplate.

10. As for the recollecting contemplative, if what he contemplates is not a reality, he is veiled by what he recollects.

11. Not every recollector is a contemplative: but every contemplative is a recollector.

12. I revealed Myself unto thee, and thou knewest Me not: that is farness. Thy heart saw Me, and saw Me not: that is farness.

13. Thou findest Me and findest Me not: that is farness. Thou describest Me, and dost not apprehend Me by My description: that is farness. Thou hearest my address as though it were from thy heart, whereas it is from Me: that is farness. Thou seest thyself, and I am nearer to thee than thy vision of thyself: that is farness.

From The Book of Spiritual Stayings of Al Niffari. Edited for the first time, with translation, commentary, and indices, by Arthur John Arberry, Luzac & Co, London, 1935.

allahinayn

Shaykh Aḥmad al-‘Alāwi

“The outwardly Manifest is veiled by naught but the strength of the manifestations, so be present with Him, nor be veiled from Him by that which hath no being apart from Him.”

Mināh al-Qudussiyyah, cited in A Sufi Saint of the Twentieth Century by Martin Lings

 

Ibn ‘Arabī

“So glory be to Him who veils Himself in His manifestation and becomes manifest in His veil!
No eye witnesses anything other than He, and no veils are lifted from Him.”

Futūḥāt III 546.24, cited in The Self Disclosure of God by William Chittick


stainedglasscalligraphy

From the Ḥikam of Ibn ‘Atā ‘Llah

164
The Truth is only veiled from you
due to its extremity of closeness to you

إمنا حجب احلق عنك – شده قربه منك .

165
It is only veiled  due to the intensity of its manifestation
and It is only hidden from sight
due to the splendour of Its Light

 

إمنااحتجب لشدة ظهوره ، وخفى عن األبصار لعظم نوره .

15
That which shows you the existence of His Omnipotence
Is that He veiled you from Himself
By what has no existence alongside of Him.

ما يدلك على وجود قهره – سبحانه – أن حجبك عنه مبا ليس مبوجود معه .

16
How can it be conceived that something veils Him,
since He is the One who manifests everything?
How can it be conceived that something veils Him
since He is the one who is manifest through everything?
How can it be conceived that something veils Him,
since He is the One who is manifest in everything?
How can it be conceived that something veils Him,
since He is the Manifest to everything?
How can it be conceived that something veils Him,
since He was the Manifest before the existence of anything?
How can it be conceived that something veils Him,
since He is more manifest than anything?
How can it be conceived that something veils Him,
since He is the One alongside of whom there is nothing?
How can it be conceived that something veils Him,
since He is nearer to you than anything else?
How can it be conceived that something veils Him,
since, were it not for Him,
the existence of everything would not have been manifest?
It is a marvel how Being has manifested in nonbeing,
and how the contingent has been established
alongside of Him who possesses the attribute of Eternity!

 كيف يتصور أن حيجبه شيء ، وهو الذي أظهر كل شيء ؟
كيف يتصور أن حيجبه شيء ، وهو الذي ظهر بكل ؟ كيف يتصور أن حيجبه شيء ، وهو الذي ظهر يف كل شيء ؟
كيف يتصور أن حيجبه شيء ، وهوالذي ظهر لكل شيء ؟
كيف يتصور أن حيجبه شيء ، وهو الظاهر قبل وجود كل شيء ؟
كيف يتصور أن حيجبه شيء ، وهو أظهر من كل شيء ؟
كيف يتصور أن حيجبه شيء ، وهو الواحد الذي ليس معه شيء ؟
كيف يصور أن حيجبه شيء ، وهو أقرب إليك من كل شيء ؟
كيف يتصور أن حيجبه شيء ، ولواله ما كان وجود كل شيء ؟
يا عجبا ! كيف يظهر الوجود يف العدم !؟
أم كيف يثبت احلادث مع من له وصف القدم !؟

218
How can the Truth veil Himself with something
when He is apparent in that by which he is veiled,
and is present and found [in it]?

 

كيف حيتجب احلق بشيء ، والذي حيتجب به – هو فيه ظاهر ، وموجود حاضر !؟

223
Pleasure, even if manifest in many forms, is only through
viewing His closeness. Pain even if manifest in many forms
is only through being veiled from Him. the cause for
pain is the presence of the veil. The perfecting of pleasure is
by viewing His Noble Countenance.

النعيم وإن تنوعت مظاهره – إمنا هو لشهوده واقترابه ، والعذاب وإن تنوعت مظاهره – إمنا هو لوجود حجابه ، فسبب العذاب – وجود احلجاب ، وامتام النعيم – بالنظر إىل وجهه الكرمي .

As Hafez says,
I asked the doctor about the state of the Friend, he said
There is pain in distance from him, and health in nearness to him
پرسیدم از طبیبی احوال دوست گفتا
فی بعدها عذاب فی قربها السلامه

244

If it were not for the battlefields of the souls,
there would be no travel for the travelers on the Path
since there is no distance between you and Him
that your journey would shorten
and there is no separation between you and Him
that your reaching Him would eliminate.

لو ال ميادين النفوس – ما حتقق سري السائرين ، إذا المسافة بينك وبينه ؛ حىت تطويها رحلتك ، وال قطعة بينك وبينه ؛ حىت متحوه وصلتك .

fatihahcircle

The Religion of Love

In addition to Ibn ‘Arabi’s famous poem (see this post), the “religion of love,” the root of all religion and worship beyond all distinctions and differentiations, plays an important role in other Sufi poetry, especially that of Rumi, Hafez, and Ibn al-Fariḍ:

Rumi

ملت عشق از همه دین‌ها جداست
 عاشقان را ملت و مذهب خداست
The sect of Love is different from all other religions
 For lovers, their sect and religion is simply God

 

طریق عشق ز هفتاد و دو برون باشد
چو عشق و مذهب تو خدعه و ریاست بخسب
The way of love is outside of the seventy-two sects
Go to sleep, for your love and religion are deceit and conceit

 

 

خرد نداند و حیران شود ز مذهب عشق
اگر چه واقف باشد ز جمله مذهب‌ها
Wisdom is bewildered by the religion of love
Although it knows all other religions

 

بسگل ز جز این عشق اگر در یتیمی
زیرا که جز این عشق تو را خویش و پدر نیست
در مذهب عشاق به بیماری مرگست
هر جان که به هر روز از این رنج بتر نیست

Leave all that is other than this love, if you are an orphaned pearl
For apart from this love, you have neither family nor father
In the religion of lovers, whosoever’s suffering does not make him better
He is possessed of the sickness of death

 

ceiling

تا شب میگو که روز ما را شب نیست
در مذهب عشق و عشق را مذهب نیست
عشق آن بحریست کش کران ولب نیست
بس غرقه شوند و ناله و یارب نیست
Until night, say that there is no night for our day
In religion, there is no Love, and Love has no religion
Love is that ocean without boundary or shore
Where lovers drown without sigh or cry

در راه طلب عاقل و دیوانه یکیست
در شیوهٔ عشق خویش و بیگانه یکیست
آن را که شراب وصل جانان دادند
در مذهب او کعبه و بتخانه یکیست

 

In the way of seeking, the sane and the mad are one
On the path of love, friend and stranger are one
That one who has tasted the wine of union with the supreme soul
In his religion, the Ka’aba and idol-temple are one


tradmap

عاشق تو یقین دان که مسلمان نبود
در مذهب عشق کفر و ایمان نبود
در عشق تن و عقل و دل و جان نبود
هرکس که چنین نگشت او آن نبود

In loving you there are certainly no Muslims
In the religion of Love, there is no infidelity or disbelief
In Love, there is neither body nor reason nor heart nor soul
Everyone who does this is not separate from that

 

در عشق موافقت بود چون جانی
در مذهب هر ظریف معنی دانی
از سی و دو دندان چو یکی گشت دراز
بی‌دندان شد از چنان دندانی

 

In love there is harmony because you become pure spirit
you will know the essence of the religion of each subtle one
If one of the 32 teeth grows large
from that tooth, you will become toothless

rabbiwadudflower

با دو عالم عشق را بیگانگی
اندرو هفتاد و دو دیوانگی
سخت پنهانست و پیدا حیرتش
جان سلطانان جان در حسرتش
غیر هفتاد و دو ملت کیش او
تخت شاهان تخته‌بندی پیش او

 

Love is a stranger to the two worlds: in it are seventy-two madnesses.
It is hidden; only its bewilderment is manifest:
The soul of the spiritual sultan longs for it.
Love’s religion is other than the seventy-two sects:
Beside it the throne of kings is just a floorboard.

 

persiantowersky

unverified “Rumi”

 

I was unable to find Persian poems attributed to Rumi that correspond to these English verses that have been attributed to him.  If these are indeed translations and you know the original from which they are derived please let me know in the comments section.  In any event, I am sure Malwana wouldn’t object to these verses, even if they never came from his pen.

 

“I belong to no religion.
My religion is Love.
Every heart is My temple”

 

Whatever you think of War, I am far, far from it
Whatever you think of Love, I am that, only that, all that
Like a compass I stand firm with one leg on my faith
And, with the other leg, roam all over the seventy-two nations
The Seventy-Two nations learn their secrets from us:
We are the reed-flute whose song unites all nations and faiths
In all mosques, temples, and churches, I find one shrine alone

 

I profess the religion of love,
Love is my religion and my faith.
My mother is love, My father is love
My prophet is love My God is love
I am a child of love
I have come only to speak of love

 

Ibn al-Fāriḍ

The sights do not swerve in any faith
nor do the thoughts stray in any sect.

 

وما زاعت الابصار من كل مّلة
وما غحارات الاكار من كل نحلة

 

 

Every part of me kissed her veil
With every mouth whose touch held every kiss
If she dissolved my body, she would see in every atom
each and every heart filled with each and every love

 

ويلثم مني كلّ جزء لثامها
بكلّ فم فى لثمه كلّ قبلة
فلو بسطت جسمي رأت كلّ جوهر
به كلّ قلب فيه كلّ محبة

 

As for my way in love, I have no way
If I turn from it (Love) for a day, then I have left my religion
And if I think of other than you, even momentarily
I would consider it as my apostasy

 

عن مذهبي في الحب ما لي مذهب
وإن ملت عنه يوما فارقت ملتي
وإن خطرت لي في سواك ارادة
سهوا على خاطري قضيت بردتي

 


And part of my way is love of lands for the sake of their people
and people, in what they love, have many ways
-Abu Firas Hamadani

 

و منْ مذهبي حبُّ الديارِ لأهلها                      وَللنّاسِ فِيمَا يَعْشَقُونَ مَذَاهِبُ
لابو فراس الحمداني-

 

 

He saw the lightning in the East and longed for the East,
but if it had flashed in the West he would have longed for the West.
My desire is for the lightning and its gleam, not for places and  earth.

Ibn ‘Arabi

 

رأى البرْقَ شرقيّاً، فحنّ إلى الشرْقِ،       ولو لاحَ غربيَّاً لحنَّ إلى الغربِ
فإنّ غَرامي بالبُرَيْقِ ولمحِهِ        وليسَ غرَامي بالأماكِنِ والتُّرْبِ

 

لابن عربي

 

 

Ḥallāj

  تَفَكَّرتُ في الأَديانِ جِدّ مُحَقّق          فَأَلفَيتُها أَصلاً لَهُ شَعبٌ جَمّا
فَلا تَطلُبَن لِلمَرءِ ديناً فَإِنَّهُ          يَصُدُّ عَنِ الأَصلِ الوَثيقِ وَإِنَّما
يُطالِبُهُ أَصلٌ يُعَبِّرُ عِندَهُ         جَميعَ المَعالي وَالمَعاني فَيَفهَما
Earnest for truth, I thought on the religions:
They are, I found, one root with many a branch.
Therefore impose on no man a religion,
Lest it should bar him from the firm-set root.
Let the root claim him, a root wherein all heights
And meanings are made clear, for him to grasp.

 

Diwan al-Hallaj, trans. Martin Lings, Sufi Poems, p. 34.




Hafez

همه كس طالب يارند چه هشيار و چه مست
همه جا خانه عشق است چه مسجد چه كنشت
Everyone, sober or drunk, seeks the beloved.
Every place, be it mosque or synagogue, is the house of love

در عشق خانقاه و خرابات فرق نيست
هر جا كه هست پرتو روى حبيب هست
In love, there is no difference between the monastery and the tavern
the rays of the beloved’s face shine every where that is

 

سراسر بخشش جانان طریق لطف و احسان بود
اگر تسبیح می‌فرمود اگر زنار می‌آورد
Whatever the beloved bestowed was all through grace and kindness
Whether praying with a tasbih or putting on a Christian belt

waws

 

خمِ زلفِ تو دامِ کفر و دین است
ز کارستان او یک شمه این‌است
The curve of your tress is the snare of belief and unbelief.
This is only a small part of its gallery of works

4waw

بجز ابروی تو محراب دل حافظ نیست
 طاعت غیر تو در مذهب ما نتوان كرد
Except for your eyebrow, Hafez’s heart has no mihrab
No one but you can be worshipped in our religion

 


wawmalawi

در صومعه زاهد و در خلوت صوفی
جز گوشه ابروی تو محراب دعا نیست
In the ascetic’s monastery and the Sufi’s khalwah (retreat)
There is no mihrab (prayer niche) save the curve of your brow

 

گر پیر مغان مرشد من شد چه تفاوت
در هیچ سری نیست که سری ز خدا نیست
If the Magian Pir became my master, what difference would it make?
There is no head that is without a divine secret

 

روشن از پرتو رويست نظرى نيست كه نيست
منت خاك درت بر بصرى نيست كه نيست
There is no vision unillumined with the light of your face
There is no eye unindebted to the dust of your door

 

ناظر روی تو صاحب نظرانند آری
سر گیسوی تو در هیچ سری نیست که نیست

Those who see your face are the seers of truth
There is no head that does not have the secret of your tress

 

huwaalakullishayinqadir

  در طريقت هرخه پيش سالك آيد خير اوست
بر صراط مشتقيم ايدل كسى گمراه نيست
In the Way, whatever befalls the traveler is for his own good
No one loses his way on a straight path, my dear

 

هر که خواهد گو بیا و هر چه خواهد گو بگو
کبر و ناز و حاجب و دربان بدین درگاه نیست

Whoever wants to enter, let him do so and say what he may
In this court, there is neither conceit nor vanity, nor spokesman nor guard

Allaheye

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

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

 

birgozleriahu_w

فکر خود و رای خود در عالم رندی نیست
کفر است در این مذهب خودبینی و خودرایی
In the gangster’s world there is no thought or opinion of self
In this religion, seeing or thinking of yourself is infidelity

rabbiinnilimaanzalta

روی تو کس ندید و هزارت رقیب هست
در غنچه‌ای هنوز و صدت عندلیب هست
No one has seen your face, and yet a thousand rivals hound you
You are still a bud, and yet a hundred deer surround you

یا رب به که شاید گفت این نکته که در عالم
رخساره به کس ننمود آن شاهد هرجایی
O Lord, to whom should I explain this fine point
That beauty who is everywhere, showed her face to no one

 goldletters
معشوقه چون نقاب ز رخ بر نمى كشد 
هر كسى حكايتى به تصوّر چرا كنند
Since the beloved does not remove the veil from her face
Why does everyone make up a story from his imagination?

ترا خنانكه توئى هر نظر كجا بيند
به قدر بينش خود هر كسى كند ادراك
How can every eye see you as you are?
Each perceives only to the extent of his vision

ميدمد هر كسش افسونى و معلوم نشد
كه دل نازك او مايل افسانه كيست
Everyone tells her a tale, but no one knows
Whose tale her tender heart appreciates

lettercolourmix

هر كسى با شمع ر خسارت به وجهى عشق باخت
زان ميان پروانه را در اضطراب اندختى
Each person made love to the candle of your face in a different way
But it was only the moth that made you shake

Shabistari
مسلمان گر بدانستی که بت چیست
بدانستی که دین در بت‌پرستی است
If a muslim but knew what an idol is,
he would know that all religion is idolatry

حنیفی شو ز هر قید و مذاهب
 درآ در دیر دین مانند راهب
تو را تا در نظر اغیار و غیر است
اگردر مسجدی آن عین دیر است
چو برخیزد ز پیشت کسوت غیر
شود بهر تو مسجد صورت دیر

 

Become primordial, from each restriction and every sect
and come to the monastery of the religion, like the monk
So long as others and otherness appear in your sight
Even if you are in a mosque, it is the same as monastery
When the veil of otherness is removed from you
The monastery’s form becomes a mosque for you

 

من و تو در میان مانند برزخ
چو برخیزد تو را این پرده از پیش
نماند نیز حکم مذهب و کیش
همه حکم شریعت از من توست
که این بربستهٔ جان و تن توست
من تو چون نماند در میانه
چه کعبه چه کنشت چه دیرخانه
I and You are the barzakh between them
When this veil is lifted up from before you
There remains not the bond of sects and creeds
All the rules of Shari’ah are from your ego
since it is bound to your soul and body
When I and You remain not in the midst
What is Ka’aba, what is synagogue, what is monastery?

 

trans. Whinfield. The Mystic Rose-Garden of Sa’ad ud-din Mahmud Shabistari. 1880

 

Like a Candle…

from Figs and Thistles: First Fig

BY EDNA ST. VINCENT MILLAY

My candle burns at both ends;
   It will not last the night;
But ah, my foes, and oh, my friends—
   It gives a lovely light!

 

Source: Poetry (June 1918).

 

 

Hafez

Translation:

In faithfulness to your love, I am famous like the candle
In the street of the rends, I burn all night like the candle
Day and night, sleep slips away, from my grief-stricken eyes
Sick from separation, my red eyes weep like the candle
The mountain of my patience melted like wax in your grief’s hand
Since I began to burn and melt in your love like the candle
My string of patience’s cut by the scissors of your hair
But still, in your love’s fire, I am smiling like the candle
If the horse of my rosy tear had not been so swift
How could my secret shine out everywhere just like the candle?
As ever, my poor desperate heart is occupied with you
Shedding tears of water and of flame just like the candle
Without your world-adorning beauty, my day is like the night
Within your love’s perfection, I am fading like the candle
Honor me with union for one night, o wild one
and with your visit, brighten up my house like the candle
Like the morning, your coming is just a breath away
Show your face, so I can give my soul up like the candle
In exile’s night, send me a promise of union, or else
With this fire, I’ll burn down the whole world like the candle
It’s amazing how your love lit Hafez all on fire
How can I quench my heart’s fire with tears, like the candle?

 

 

Original:

در وفای عشق تو مشهور خوبانم چو شمـع
شب نشین کوی سربازان و رندانم چو شمع
روز و شب خوابم نمیآید به چشم غم پرست
بـس که در بیماری هجر تو گریانم چو شمع
کوه صبرم نرم شد چون موم در دست غمـت
تا در آب و آتش عشقت گدازانم چو شـمـع
رشتـه صـبرم به مقراض غمت ببریده شد
همـچـنان در آتش مهر تو سوزانم چو شمع
گر کـمیت اشـک گلگونم نـبودی گرم رو
کی شدی روشن به گیتی راز پنهانم چو شمع
در میان آب و آتش همچنان سرگرم توسـت
این دل زار نزار اشـک بارانـم چو شـمـع
بی جمال عالم آرای تو روزم چون شب است
با کمال عشق تو در عین نقصانم چو شمـع
سرفرازم کن شبی از وصـل خود ای نازنین
تا مـنور گردد از دیدارت ایوانم چو شـمـع
همـچو صبحم یک نفس باقیست با دیدار تو
چـهره بنما دلبرا تا جان برافشانم چو شمع
در شـب هجران مرا پروانه وصلی فرسـت
ور نه از دردت جهانی را بسوزانم چو شمـع
آتـش مـهر تو را حافظ عجب در سر گرفت

siyavash

Ibn al-Fāriḍ

 

If not for my sighs, these tears would drown me
If not for these tears, my sighs would scorch me

 

ولولا زفيري ٔاغرقتني ٔادمعي
ولولا دموعي ٔاحرقتني زفرتي

Abraham_ready_to_sacrifice_his_son,_Ishmael_(top);_Abraham_cast_into_fire_by_Nimrod_(bottom)

John Donne

 

Hero and Leander

 

Both robb’d of air, we both lie in one ground ;
Both whom one fire had burnt, one water drown’d

 

Rumi

A candle is made to become entirely flame.
In that annihilating moment
it has no shadow.
It is nothing but a tongue of light
describing a refuge.
Look at this
just-finishing candle stub
as someone who is finally safe
from virtue and vice,
the pride and the shame
we claim from those.
(Coleman Barks’ “translation”)

 

There is a candle in the heart of man, waiting to be kindled.
In separation from the Friend, there is a cut waiting to be stitched.
O, you who are ignorant of endurance and the burning fire of love–
Love comes of its own free will, it can’t be learned in any school.

 

THE SHIP SUNK IN LOVE

Should Love’s heart rejoice unless I burn?
For my heart is Love’s dwelling.
If You will burn Your house, burn it, Love!
Who will say, ‘It’s not allowed’?
Burn this house thoroughly!
The lover’s house improves with fire.
From now on I will make burning my aim,
From now on I will make burning my aim,
for I am like the candle: burning only makes me brighter.
Abandon sleep tonight; traverse for one night
the region of the sleepless.
Look upon these lovers who have become distraught
and like moths have died in union with the One Beloved.
Look upon this ship of God’s creatures
and see how it is sunk in Love.

Mathnawi VI, 617-623
The Rumi Collection, Edited by Kabir Helminski


O light, from seeing your beauty, my soul became candle-like
Turn my fortune so I can shed myself candle-like
The promise of the morning breeze, of joining Thee day and night
Burning, yellow, shaking, crying and humble, candle-like.
Thy flowing hair, like scissors sheer my soul at its height
In this fire of separation burn me no more, candle-like.
Pearls overflowing from the sea of my eye, fill my bosom in delight
My burning heart sent its flames blazing upward, candle-like.
Solar flares set in the celestial lantern, sooth the sight
Every morn dam my tears and shed no more, candle-like.
Thy face is spring-like, thy fire sorrows fight
How long burn in this solstice of separation, candle-like?
From the memory of thy light, every night flames take flight
If only my heart’s fire would burn my soul candle-like.
How long burn thyself Shams-e Tabrizi, thy love beaming bright?
We know of nothing other than this burning, candle-like.
(trans. by Shahriar Shahriari)

 

Original:

ای منور از جمالت دیده ی جانم چو شمع
از در بختم درآ تا جان بر افشانم چو شمع

از هوای خنده ی صبح وصالت روز و شب
زرد و لرزان و گدازان زار و گریانم چو شمع

زلف چون مقراض بر كش رشته جانم ببر
بیش از این در آتش هجران مسوزانم چو شمع

آستین و دامنم پر در شد از دریای عشق
تا علم زد آتش دل از گریبانم ، چو شمع

آتش خورشید را ، در مشعل سبز فلك
هر سحر از آبگیر دیده ، بنشانم چو شمع

ای رخت نوروز عالم زآتش ، جانسوز شمع
چند سوزی در شب یلدای هجرانم چو شمع

آفتاب از خاطرم ، شعله فروزد هر شبی
آتش دل گر بسوزد ، رشته ی جانم چو شمع

چند سوزی خویشتن را شمس تبریزی ز عشق
ماورای سوختن ، كاری نمیدانم چو شمع

Ana Moura

Translation:

My eyes are two candles
Casting a sad light on my face
Your eyes are two candles
Casting a sad light on my face

Marked by the pains
Of longing and grief

When I hear the ringing of the bells
And the afternoon is coming to an end

I pray, out of longing for you
An “Our Father” for me

But you do not know how to pray
Nor how to ache with longing

Why do you disturb me so
Why do I want you so much?

For my despair you are like
The clouds that fly high

Every day I wait for you
Every day you stand me up

Original:

Os meus olhos são dois círios
Dando luz triste ao meu rosto
Os teus olhos são dois círios
Dando luz triste ao meu rosto
Marcado pelos martírios
Da saudade e do desgosto.

Quando oiço bater trindades
E a tarde já vai no fim

Eu peço às tuas saudades
Um padre nosso por mim.Mas não sabes fazer preces
Não tens saudades nem pranto

Por que é que tu me aborreces
Por que é que eu te quero tanto?

És para meu desespero
Como as nuvens que andam altas

Todos os dias te espero
Todos os dias me faltas.

 From http://lyricstranslate.com/

Maranâus

I am not happiness, but only
The tragic substance that produces it.
In the great darkness, I am a burning flambeau
And I don’t see my own light.

 

Original:

Eu não sou a alegria, mas apenas
A trágica matéria que a produz.
Na grande escuridão, sou facho a arder
E não avisto minha própria luz!

 

(Pascoaes, 1920, p.216)

 

Increase me in love for you…(version 2)

 

 

Translation:

Give me an excess of love for you and wonder
And have mercy on a heart scorched by a glance of your love
And if I ask to see you truly
Then allow me, graciously
And let not your answer be, “Thou shalt not see
O heart, you have promised me to be patient in loving them
So be sure to bear it do not dismay
Passion is life, so die in it lovingly.
 Your duty is to die and be absolved
 My heart, say to those ahead of me, and those behind me,
Whoever has seen the sacrifice of my sorrow
“Follow my example and listen to me
And tell the tale of my love amongst mankind “
I was alone with the Beloved and between us there was
A secret more subtle than the dawn breeze when it blows
And he allowed my eyes a glance
So I became famous, having been unknown before
I was awestruck between his beauty and majesty
And tomorrow, the tongue of my state will explain
Turn your gaze to the beauties of his face,
Where all beauty has been gathered
If all beauty were perfected into one form
on seeing him, it would exclaim [in wonder],
“There is no god but God, and God is greater.”

 

 

 

Original:
زِدْني بفَرْطِ الحُبّ فيك تَحَيّرا          وارْحَمْ حشىً بلَظَى هواكَ تسعّرا
وإذا سألُتكَ أن أراكَ حقيقةً          فاسمَحْ ولا تجعلْ جوابي لن تَرى
يا قلبُ أنتَ وعدَتني في حُبّهمْ          صَبراً فحاذرْ أن تَضِيقَ وتَضجرا
إنَّ الغرامَ هوَ الحياةُ فمُتْ بِهِ             صَبّاً فحقّك أن تَموتَ وتُعذرا
قُل لِلّذِينَ تقدَّموا قَبلي ومَن        بَعدي ومَن أضحى لأشجاني يَرَى
عني خذوا وبي اقْتدوا وليَ اسمعوا             وتحدّثوا بصَبابتي بَينَ الوَرى
ولقد خَلَوْتُ مع الحَبيب وبَيْنَنَا              سِرٌّ أرَقّ منَ النسيمِ إذا سرى
وأباحَ طَرْفِي نَظْرْةً أمّلْتُها               فَغَدَوْتُ معروفاً وكُنْتُ مُنَكَّرا
فَدُهِشْتُ بينَ جمالِهِ وجَلالِهِ             وغدا لسانُ الحال عنّي مُخْبِرا
فأَدِرْ لِحَاظَكَ في محاسنِ وجْهه            تَلْقَى جميعَ الحُسْنِ فيه مُصَوَّرا
لو أنّ كُلّ الحُسْنِ يكمُلُ صُورةً                    ورآهُ كان مُهَلِّلاً ومُكَبِّر

 

muhammadhalfdots

Love beyond words…

Ibn al-Fāriḍ
In the art of describing his beauty, time itself expires
and yet still there remains in him, what has not been described

 

وعـلى تَـفَنّنِ واصِـفيهِ بِحُسْنِهِ          يَـفنى الـزّمانُ وفيه ما لم يُوصف

 


Anon.

A robe woven from the cloth of 29 letters
would still fall short of his glory

 

ألا أنّ ثوبا خيط من نسج تسعة     وعشرين حرفاً من معاليه قاصر


 

Whoever’s tasted the drink of our people knows it
And will only pour the purest wine
Passing out, he’ll know the outcome of his oblivion
And whoever realizes this tomorrow will give his soul for it

 

من ذاق طعم شراب القوم يدريه      ولم يروق رحيقاً غير صافيه

يغمى عليه فيدري غب غيبته     ومن دراه غدا بالروح يشريه

 Rumi

 

 

Whatever description or explanation I give of love
when I reach love, I am ashamed of it
Although the description of the tongue clarifies
love that is tongueless is of grater clarity
As the pen hastened to write
when it came to love, it split on itself
In describing love, Reason becomes mired
like an ass in mud
It is love alone, it is love alone
which has explained love and being in love

 

Original:

هرچه گویم عشق را شرح و بیان
چون به عشق آیم خجل باشم از آن
گرچه تفسیر زبان روشنگرست
لیک عشق بی‌زبان روشنترست
چون قلم اندر نوشتن می‌شتافت
چون به عشق آمد قلم بر خود شکافت
عقل در شرحش چو خر در گل بخفت
شرح عشق و عاشقی هم عشق گفت

Hafez:

The tongue of the pen cannot express the mystery of love
The description of longing is beyond the limits of writing

 

قلم را ان زبان نبود كه سرّ عشق گويد باز
وراى حدّ تقرير است شرح ارزومندى

 

“In nearness, farness vanished is…”

I would, so overflowing is my love for Him
Remember him perpetually, yet my remembrance—
How wondrous—  is vanished into ecstasy
And still yet more wondrous, even ecstasy,
With memory’s self, in nearness, farness vanished is

-Abu’l Husayn an-Nuri

               أريد دوام الذكر من فرط حبّه
فيا عجبا من غيبة الذكر في الوجد
                و أعجب منه غيبة الوجد تارة
و غيبة عين الذكر في القرب و البعد

ابو الحسين النوري-

 

Ibn al-Farid:

Increase me in love for you, and wonder
and have mercy on a heart, scorched mad by your love
And if I ask to really see you
Be generous and let not your answer be, “thou shalt not see
O heart, you promised me that you’d be patient in loving them
Take heed and avoid anguish and anxiety
Verily, Life is love, so die in love
and it’s your right to die in love, forgiven
Tell those before me, and those behind
And whoever witnessed my sorrow:
Learn from me and my example, and hear me
And tell mankind the story of my love
Alone with my Love I have been:
A secret subtler than the wind’s lightest breath,
Whenon the night it steals, between us passed;
He granted to my gaze a longed-for sight
Whence I, till then unknown, illustrious am
Between His Beauty and His Majesty
I marvelled, and my state of marvelling
Was like an eloquent tongue that spake of me.
Turn then thy looks unto His countenance,
To find the whole of beauty lineate there.
All beauty, if it gathered were and made
One perfect form, beholding Him, would say:
There is no god but God; God is greater.

 

Original:

زِدني بفرط الحب فيك تحيّراً
وارحم حشى بلظى هواك تسعَرّا
وإذا سألتُك أن أراك حقيقةًً
فاسمحْ ولا تجعلْ جوابيَ : لن ترى
يا قلبُ أنت وعدتني في حبهم
صبراً فحاذرْ أن تضيق وتضجرا
إنّ الغرامَ هو الحياةُ فمُت به
صبَّاً فحقُكَ أن تموتَ وتُعذرا
قل للذين تقدموا قبلي ومَن
بعدي ومَن أضحى لأشجاني يرى
عني خذوا وبيَ اقتدوا ولي اسمعوا
وتحدثوا بصبابتي بين الورى
ولقد خلوتُ مع الحبيب وبيننا
سِرٌّ أرقُّ من النسيِمِ إذا سرى
وأباح طرفي نظرةً أمّلتُها
فغدوتُ معروفاً وكنت مُنَكَّرا
فدهشتُ بين جمالِهِ وجلالِهِ
وغدا لسانُ الحالِ عنّي مُخْبِرا
فأدِر لِحاظك في محاسن وجهه
تلقى جميعَ الحسنِ فيه مصوَّرا
لو أنّ كلَّ الحسنِ يكمل صورةً
ورآه كان مهلِّلاً ومكبّرا