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:
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
َ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
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
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
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
Hafez
A lightning flash from Layla’s house at dawn,
Goodness knows, what it did to the love-torn heart of Majnun.
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
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
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.
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
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 .
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 مذهبعشق
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
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
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
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.
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 زاغت الأبصار من كل ملة
وما زاغت الأفكار في 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
Both robb’d of air, we both lie in one ground ;
Both whom one fire had burnt, one water drown’d
A Burnt Ship
Out of a fired ship, which by no way
But drowning could be rescued from the flame,
Some men leap’d forth, and ever as they came
Near the foes’ ships, did by their shot decay;
So all were lost, which in the ship were found,
They in the sea being burnt, they in the burnt ship 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.
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
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