Ghazals

by Abd al-Qadir al-Gilani

1. The Fortunes of the HeartGhazal

English
In grief for your love, my heart has reached such a state that your faithfulness cannot ease its burden even for a moment. I have no need to stroll through the garden, for from grief for you a hundred kinds of flower keep blooming out of the thorns in my heart. Lay the weight of your own sorrow and pain upon my heart; how could I refuse, when you have become its only comfort? Like a fish thrown out onto the shore, far from the sea, so does my heart lie in torment, cast far from its beloved shore. It was impatience that turned my days black: you were near, and then came separation, the fate of my heart. The day of parting has returned; my heart, cry out at least, for may my days grow darker still, the fortune of my heart. How long, like Mohyi, must the heart wait on your road? My heart has burned away like a shadow on the road of waiting.
Explanation: Mohyi is the poet's pen name, appearing in the final couplet as is customary. The image of thorns blooming into flowers turns the pain of love into a paradoxical kind of beauty.

Original

شمارهٔ ۱ - روزگار دل

در غم عشق تو زان بگذشت کار دل مرا کز وفایت کم شود یک لحظه بار دل مرا فارغم از گشت گلشن کز غم تو هرزمان بشکفد صد گونه گل از خارخار دل مرا بر دلم باری حوالت کن غم اندوه خود چون توان کردن که کردی غمگسار دل مرا ماهی ای کو برکنار افتد ز دریا چون بود همچنان باشد بلا دور از کنار دل مرا آنکه روزم شد سیه باشد ز بی صبری دل چون تو بودی و فراق یار کار دل مرا باز آمد روز هجران ناله کن باری ز دل تیره تر بادا ز روزم روزگار دل مرا چند چون محیی کشد دل در ره تو انتظار سوخت همچون سایه بر ره انتظار دل مرا

2. The Old Man of CanaanGhazal

English
If you had not planted in me the longing to be with my love, my life, you would never have left me alive to carry the grief of separation. My cypress, my beloved, is soaked in the blood of my heart's tears; I don't care if the gardener refused to let me stay in the garden. There is no difference now between me and my own shadow, so thin has this burning heart worn me down in its fire. My state has become like the old man of Canaan, and now, when I see you, a flood of tears pours from my weeping eyes. The garment of my soul is torn in the wilderness of love, and still on every side a hundred thorns of grief cling to my hem. Lord, may no one be left as I am, cut off from union with the beloved, you who cast me out from my love's company. This patience I show with people is all for your sake; otherwise, when would I ever care what slanderers say of me? My house is a furnace and my carpet is made of ashes, so that, like Mohyi, you may call me the ruined and helpless one.
Explanation: The 'old man of Canaan' is Jacob, whose eyes went white from weeping over his lost son Joseph, a classic image of grief in separation. 'Mohyi' is the poet's pen name.

Original

شمارهٔ ۲ - پیرکنعان

گر ندادی آرزوی وصل جانان ،جان مرا زندگی نگذاشتی بی او غم هجران مرا سرو من آغشته در اشک جگر خون من است فارغم گر باغبان نگذاشت در بستان مرا نیست فرقی در میان شخص من با سایه ام بس که در آتش فکنده این دل سوزان مرا حال من چون پیر کنعان شد کنون چون بینمت بس که آمد سیل اشک از دیده گریان مرا جامه جان چاک شد در وادی عشق و هنوز هرطرف صد خار غم بگرفته دامان مرا همچو من یارب که گردد بی نصیب از وصل یار ای که دور انداختی از صحبت جانان مرا این که با مردم مدارا می کنم از بهر توست ورنه کی پروا بود از قول بدگویان مرا خانه من گلخن و فرش من از خاکستر است تاکه چون محیی بخوانی بی سروسامان مرا

3. The Frenzied NightingaleGhazal

English
Frenzied nightingale, which of us is the madman, you or me? Which of us seeks the beautiful face of the beloved, you or me? You love the flower garden, I love the sight of her; in the pain of parting from her, which of us stands brave, you or me? You are locked in a cage, and I sit alone in my solitude; drunk and mad in your corner, which of us is that recluse, you or me? In spring and in the dead of winter, drunk on love for her beauty, crying out and wailing wildly, which of us is that voice, you or me? Nightingale, love for you has run into my veins and sinews; for that blood-red wine, which of us is the cup, you or me? You see nothing but the flower, and I see nothing but the friend; to all but our own beloved, which of us is a stranger, you or me? You are wounded by the thorn, and me they would hang on a gallows; on the tongues of the people, which of us is the legend, you or me? You are a lover and so am I; hold your breath and be here, or by God, today, which of us is left in this house, you or me? They say a treasure lies hidden in the heart of every drunk; for such a treasure, which of us is the ruin that guards it, you or me? Mohyi came to the garden and joined the moaning nightingale: O wailing nightingale, which of us is the beloved, you or me?
Explanation: The refrain 'which of us... you or me?' blurs the line between the poet and the nightingale as fellow lovers. The 'ruin guarding a treasure' draws on the old belief that hidden treasures lie beneath ruins.

Original

شمارهٔ ۳ - بلبل شوریده

ای بلبل شوریده دیوانه توئی یا ما جویای رخ خوب جانانه توئی یا ما تو عاشق گلزاری من عاشق دیدارم در درد فراق او مردانه توئی یا ما تو در قفسی و ما در خلوت خود تنها ای گوشه نشین مست دیوانه توئی یا ما در فصل بهار و دی از عشق جمال وی با نعره و فریادی مستانه توئی یا ما عشق تو به ما بلبل اندر رگ و پی رفته آن باده خونین را پیمانه توئی یا ما توجزگل وماجزدوست چیزی چو نمی بینیم ازغیر حبیب خویش بیگانه توئی یا ما تو زخم خوری از خار مارا بکشد بردار آیا به زبان خلق افسانه توئی یا ما تو عاشق وما عاشق دم درکش و حاضر باش ورنه به خدا امروز در خانه توئی یا ما گویند که گنجی هست اندر دل هر سرمست از بهر چنین گنجی ویرانه توئی یا ما محیی به گلستان شد با بلبل نالان شد کای بلبل نالنده جانانه توئی یا ما

4. A Manly ResolveGhazal

English
Come into my little home unveiled, with nothing hidden; for no one lives here but your remembrance. If you visit the ruined tomb of my grave, you will find my home watered with heart's blood. Do not stir up chaos, do not loosen your musky curls; my mad heart cannot bear those chains. I am a bird of the heavenly garden, and in this crumbling ruin the light of God's manifestation becomes my seed. In the narrow grave I will say to the One God: Beloved, you alone are my familiar, and everything else is a stranger to me. If the questioning angel comes and asks, tell me who your Lord is, I will say: the one who stole away this mad heart of mine. Where is the one who denied my cry and quarreled with me? Let him hear my drunken shout until the Day of Judgment. Thanks be to God that I did not die, but reached the Beloved; bravo to this manly resolve of mine. Mohyi was burning on the candle of your beauty's light; the Beloved said: well done, the resolve of my moth.
Explanation: Nakir is one of the two angels who question the dead in the grave in Islamic belief. The moth burning in the candle's flame is a classic Persian image of the lover annihilated in the beloved.

Original

شمارهٔ ۴ - همت مردانه

بی حجابانه درآ از در کاشانه ما که کسی نیست به جز وردِ تو درخانه ما گر بیائی به سر تربت ویرانه ما بینی از خون جگر آب زده خانه ما فتنه انگیز مشو کاکل مشکین مگشای تاب زنجیر ندارد دل دیوانه ما مرغ باغ ملکوتیم و دراین دیر خراب می شود نور تجلّای خدا دانه ما با احد در لحد تنگ بگوئیم که دوست آشنایم توئی و غیر تو بیگانه ما گر نکیر آید و پرسد که بگو ربّ تو کیست گویم آنکس که ربود این دل دیوانه ما منکر نعره ما کو که به ما عربده کرد تا به محشر شنود نعره مستانه ما شکر الله که نمردیم و رسیدیم به دوست آفرین باد بر این همت مردانه ما محیی بر شمع تجلای جمالش می سوخت دوست می گفت زهی همت پروانه ما

5. The Promise of MeetingGhazal

English
If you don't lift the veil from your eternal beauty, the hearts of your carefree lovers will stay burnt like roasted meat. If the highest seat in paradise comes without the beloved, call it the pit of hell; let the shallow-sighted rush toward such rewards. Lovers want neither the beautiful maidens nor paradise for their own sake; they have no care for a comfortable household, for their home is already ruined by love. The maidens of paradise keep their eyes lowered and modest; but look at the lovers' tents, rope after rope stretched wide. On Judgment Day the lovers tear through the veil of the gathering, rising from their graves with hearts full of fire and eyes full of tears. With wounded hearts they weep and cry out: where is he, the one who promised to meet us on the day of reckoning? Without the sight of your beauty, on the day of resurrection Mohyi will say, standing among the strangers: I wish I were only dust.
Explanation: The phrase 'qasirat al-tarf' and 'ya laytani kuntu turab' are Quranic echoes; the latter means 'I wish I were dust.' 'Mohyi' is the poet's pen name.

Original

شمارهٔ ۵ - وعده دیدار

از جمال لایزالی برنداری گر نقاب عاشقان لاابالی را بماند دل کباب صدر جنت گر بود بی دوست گو قعر جهیم هرکه شد کوته نظر گو سوی این ها می شتاب عاشقان نه حور خواهند نه بهشت از بهر آن فارغند از کدخدایی خانمان کرده خراب قاصرات الطرف عین باشند حوران بهشت خیمه های عاشقان بینی طناب اندر طناب پرده محشر بدرند عاشقان چون از لحد سربرون آرند دل پرآتش و چشم پرآب با دل مجروح می گریند و می گویند کو آن که کرده وعده دیدار خود روز حساب بی تماشای جمالت محیی گوید روز حشر در صف بیگانگان یالیتنی کنت تراب

6. The Cry of the PeopleGhazal

English
The people's grieving cry burned the very soul of souls; it scorched the wounded breast of every lover driven mad. This sigh of mine set fire to hearts already roasted; what a scorching sigh, that burned so many hearts to ash. I spoke to the teacher of a mere spark of my heart's fire; and that flame fell into his soul and burned him head to foot. If one day you reach Joseph, tell him: dear one, the fire of your love burned Zuleikha from head to foot. In early spring I went toward the plain, weeping; my burning sigh scorched the green of hill and field. Mohyi does not realize that his friends drift on heedless; it burned their cloak, their prayer beads, their toothstick, and their prayer mat.
Explanation: Joseph and Zuleikha are the famous Quranic lovers, symbols of overwhelming, consuming love. The final couplet lists items of ritual piety, hinting that outward worship is scorched by true inner fire.

Original

شمارهٔ ۶ - آه مردم

آه دردآلود مردم جان جانها را بسوخت سینه مجروح هر مجنون و شیدا را بسوخت درجگرهای کباب این آه من زد آتشی آه زین آه جگرسوزی که دلها را بسوخت بامدرّس گفتم از سوز دل خود شمّه ای آتشی افتاده درجانش سراپا را بسوخت پیش یوسف گر رسی روزی بگو ای عزیز آتش عشق تو سرتا پا زلیخا را بسوخت نو بهاران اشک ریزان جانب صحرا شدم آه گرمم سبزه های کوه و صحرا رابسوخت محیی نادان است کان یاران به غفلت می روند خرقه و تسبیح و مسواک و مصلّا را بسوخت

7. Ask for Anything You WantGhazal

English
Three hundred and sixty times I look upon my servant with care. Just see how high I have raised my servant's rank. Do not be faithless, and do not stray far from my door, for from eternity past to eternity to come, I am devoted to you. If your face is unwashed, stained with the grime of sin, my mercy is the warm water that washes it clean. On the day of reckoning I will place your record in your own hand, so that no one else will know what it contains. For one good deed I will give you tenfold in this world, and in the next, seven hundred and seventy more are yours. If some wrong comes from you, in my generosity I will forgive it. Who besides me, my servant, offers such kindness and grace? What can the fire of hell do to you? Why fear it, when your outside and inside are all made of God's light? Ask me for anything you want, and do not be ashamed. Mine, my servant, is to answer; yours is to stay faithful. Ask me for firewood, milk, salt, the cooking pot; I am the one who provides for you, so ask me for whatever you deserve. I have granted faith, I have granted it freely. How could I take it back from a beggar to whom it was given as charity? I am with you everywhere, so why do you fear Satan? Since I am your refuge, tell the devil to come if he dares. All the faithlessness comes only from your side, Mohyi; from me, who am God, there is nothing but love and loyalty.
Explanation: The poem is voiced by God speaking to the human soul. 'Mohyi' in the final couplet is the poet's pen name, a common closing device in Persian ghazals.

Original

شمارهٔ ۷ - هرچه خواهی بطلب

سیصد و شصت نظر راتبه بنده ماست بنده را مرتبه بنگرزکجا تا به کجاست بیوفائی مکن و ازدرِ ما دور مرو زانکه ما را ز ازل تا به ابد باتوصفاست روی ناشسته چرکین شده از چرک گناه آبِ گرمی کاز او شسته شود رحمت ماست هم بدست تو دهم نامه تو روزحساب تا نداند کسِ دیگر که در این نامه چه هاست یک نکوئی تو را دَه بدهم در دنیا باز در آخرت آن هفصد و هفتاد تراست گر بَدی از تو بر آید به کرم عفو کنم این چنین لطف و کرم غیرِ من ای بنده که راست نار دوزخ چه کند با تو چرا ترسی از او ظاهروباطن تو چون همه از نور خداست هرچه خواهی بطلب تو زمن و شرم مدار برمن ای بنده اجابت بود و بر تو وفاست تو زمن هیزم و شیرو نمک و دیگ بخواه من وکیل توام از من بطلب هر چه سزاست من عطا کرده ام ایمان عطا کرده خویش کی ستانم زگدائی که بر او صدقه رواست با توام من همه جا ،ترسِ تو از شیطان چیست چون پناهت منم ، ابلیس بیا گو که صلاست بیوفائی همه از جانب توست ای محیی ورنه از ما که خدائیم همه مهر و وفاست

8. Do Not GrieveGhazal

English
Do not grieve, for in the end your place is the highest seat of paradise; your heart's face is turned forever toward God's pleasure. Do not grieve, for when the bird of your soul flies from your body, its home and nest is a seat of truth. Do not grieve, for when this body of yours sinks into the grave, its dust is bathed in the waters of mercy until resurrection. Do not grieve, for God chose you above all creatures; this comes from the beauty of His grace, not from the perfection of your service. Do not grieve, for day and night, three hundred and sixty times, God's grace looks upon you; all of this is out of love. Do not grieve, for wherever you are, your God is with you; when you seek God, servant, tell me, what trouble is there? Do not grieve, for He mixed His own love into your clay; your God's love is your companion, woven into the root of creation. Do not grieve, for another is with you, beyond your own self; He is not you, nor are you Him, and to name Him is itself a mercy. Do not grieve that you have become drunk and ruined without wine; tell the town's censors this is the wine of paradise. Do not grieve, for God has called you His servant; being God's servant, Mohyi, is the mark of true fortune.
Explanation: The recurring 'wine' is the wine of divine love, not literal wine; the 'censors' (muhtasib) are the moral police who condemn drinking. 'Mohyi' in the final line is the poet's pen name.

Original

شمارهٔ ۸ - غم مخوری

غم مخوری که عاقبت جای تو صدر جنت است روی دل تو تا ابد سوی رضای حضرت است غم مخوری که مرغ جان چون زتنت همی پرد منزل آشیان او مقعدصدق نیت است غم مخوری که این تنت چون به لحد فرو رود خاک تن تو تا به حشرغرقه آب رحمت است غم مخوری که حق تو را از همه خلق برگزید این زجمال لطف او نه زکمال خدمت است غم مخوری که روزوشب سیصدوشصت لطف حق در توهمی نظرکند اینهمه از محبت است غم مخوری که هر کجا که تویی خدای توست درطلب خدا ترا بنده بگو چه زحمت است غم مخوری که عشق خود با گل تو به هم سرشت عشق خدای تو به تو همدم اصل خلقت است غم مخوری که با تو هست آن دگری به غیر تو او نه تو هست ؛نه تو او گفتن او به رحمت است غم مخوری که بی شراب مست وخراب گشته ای محتسبان شهررا گو که شراب جنت است غم مخوری که حق ترا بنده خویش خوانده است بندگی خدا ترا؛ محیی نشان دولت است

9. Pure WineGhazal

English
Ask for the clear wine, my soul, for drinking the dregs is hard. Give me some sign of the wine-server, since there are so many drunks here. In the end this passion for love will cost you your head. When your head itself is going, master, why worry about the turban? You must draw out some coin from your full purse; such work suits a light-fingered thief, a skilled pickpocket. A night-watchman cried out at every man's shop: Don't be careless tonight, master, the guard is in league with the thief. Since the king has become the thieves' friend, bring the thieves good news: no hands or feet are cut off, there is no prison and no gallows. That king gave the good news: do not be afraid, you empty-handed ones, for the treasure of the Merciful's mercy is scattered upon every sinner. At night, when the king himself goes about spying in disguise, only one who is himself a roaming night-rogue learns this secret. When you stand at the Resurrection, your sins will come to light. Don't be afraid of that, you rebel, for your Lord covers over faults. Why grieve, servant, when in the end, out of grace and generosity, your God is the buyer of you, faults and all? God says: my servant, I am that king full of kindness, so that whenever you come to my threshold, you are granted audience. If the lover's face turns pale, it is neither jaundice nor consumption; the physician of lovers knows what he is really sick with. Drink so much of love's wine that you can't tell your head from your feet, for those drunk in the Presence are ashamed of being sober. When the camel gets drunk, it shuts its mouth to the fodder; if you are drunk on God, why is your greed still set on thorns? If you are drunk, you dance your way across the desert; if you are sober, you fear that the road to the Kaaba is full of thorns. You make one pilgrimage a year, but in the street of our Beloved the one who is a suffering lover completes a pilgrimage every moment. Circle the Kaaba, pilgrim, and leave me in her street, for the lover's greatest pilgrimage is circling the Beloved's street. Martyrs are not washed for burial; so do not stay alive, Mohyi, for in the creed of the free-spirited, whoever has died is mere carrion.
Explanation: The 'thief' and 'king' images play on God's mercy welcoming sinners without punishment. The final couplet contains the poet's pen-name, Mohyi, and echoes the mystical idea of dying to the self.

Original

شمارهٔ ۹ - می صافی

می صافی طلب جانا که دُردی کش گرانخوار است تو از ساقی نشانی گو که اینجا مست بسیار است از این سودای عشق آخر سرت بر باد خواهی داد سرت چون می‌رود خواجه چه جای فکر دستار است ز پر کیسه ترا نقدی برون می‌باید آوردن چنین کار آید از دزد سبکدستی که طرّار است در دکان هر مردی منادی کرد شبگردی که شب غافل مشو خواجه، عَسَس با دزد همیار است چو سلطان یار دزدان شد بشارت ده تو دزدان را نه دست و پای می‌برند نه زندانست و نه دار است بشارت داد آن سلطان مترسید ای تهی دستان که گنج رحمت رحمان نثار هر گنهکار است شب اندر خود که چون سلطان به جاسوسی همی گردد کسی واقف شود زین سِر، که او شبگرد عیار است به محشر چون شوی حاضر گناهانت شود ظاهر نترسی زان تو ای عاصی خداوند تو ستار است چرائی بنده غمگین چو از لطف و کرم آخر ترا با عیب‌های تو خدای تو خریدار است خدا می‌گوید ای بنده من آن سلطان با لطفم که بر درگاه من هرگه که می‌آیی ترا بار است به رخ گر زرد شد عاشق نه یرقان باشد و نه دق طبیب عاشقان داند که از بهر چه بیمار است شراب عشق چندان خور که سر از پای نشناسی که سرمستان حضرت را ز هشیاری بسی عار است شتر چون مست می‌گردد دهانش از علف بندد اگر مست خدائی تو چرا حرص تو با خار است اگر مستی تو پاکوبان همی بُرّی بیابان را اگر هوشیار می‌ترسی که راه کعبه پر خار است ترا یک حج بود سالی ولی در کوی یار ما گذارد هر زمان حجّی کسی کو عاشق زار است طواف کعبه کن حاجی مرا بگذار در کویش که حجّ اکبر عاشق طواف کوی دلدار است شهیدان را نمی‌شویند شهید دون مشو محیی که اندر مذهب رندان کسی کو مُرد مردار است

10. Along With the Morning BreezeGhazal

English
Whatever comes to my soul from those hard-hearted ones is sweet; if faithfulness comes, it is sweet, and if betrayal comes, that too is sweet. How long can I keep catching the scent of the rose on the dawn wind? yet if her fragrance rides in on the morning breeze, it is sweet. I am content with whatever comes to me through the pain of loving you; even if only sorrow and hardship reach my soul, it is sweet. On a cloudy day you hold your head out like a begging bowl; even if stones fall from the sky instead of raindrops, it is sweet. Love makes life beautiful for everyone, Mohyi; if the scent of the rose rides in on the morning breeze, it is sweet.
Explanation: Mohyi is the poet's pen name, addressed to himself in the closing couplet. The 'morning breeze' (bad-e saba) is a classic messenger that carries the beloved's scent.

Original

شمارهٔ ۱۰ - همره بادصبا

هرچه از سنگین دلان بر جان ما آید خوش است گر وفا آید خوش و گر هم جفا آید خوش است بشنوم تا چند بوی گل ز باد صبحدم بوی او گر همره باد صبا آید خوش است راضیم از هرچه پیش آید به درد عشق تو گر همه بر جان من درد و بلا آید خوش است روز ابر اینچنین داری چو سر در کاسه ای گر به جای قطره ها سنگ از هوا آید خوش است عشق زیبا مینماید محیی هرکس را که هست بوی گل گر همره باد صبا آید خوش است

11. The Feet of the HeartGhazal

English
The heart's feet are stuck knee-deep in mud on the street of your love; take courage and stand with me, for this is hard work. I don't know what this mad heart is after, since it always leans toward my own wandering and confusion. Even Mahmud's mighty elephant would collapse if it dreamed of the heavy load your pain lays on my heart. O wandering heart, how long will you speak? Say nothing, for in that street a hundred thousand feet are stuck in the mud. My companion is a sigh, my confidant is sorrow in the days of youth; what a bitter yield to reap in the season of joy and springtime. On my own I pour out words and weep bitterly; surely the beggar's tears are the only confidant of the exiled and lonely. Mohyi, if you imagine you have walked the path of truth in this life, know for certain you have not; it is only an empty thought.
Explanation: Mahmud's elephant refers to the war elephants of Sultan Mahmud of Ghazni, a stock image for immense strength; here the burden of love outweighs even that. Mohyi is the poet's pen name in the closing signature verse.

Original

شمارهٔ ۱۱ - پای دل

پای دل در کوی عشقت تا به زانو در گِل است همّتی دارید با من زانکه کاری مشکل است من ندانم کین دل دیوانه را مقصود چیست کو همیشه سوی سرگردانی من مایل است فیل محمودی فرو ماند اگر بیند به خواب بارسنگینی که از درد تو ما را بر دل است ای دل آواره آخرچند میگوئی مگو اندران کوئی که پای صدهزاران در گل است همدمم آه است، محرم غم در ایام شباب وقت عیش و نوجوانی وچه ناخوش حاصل است خودبخود گویم سخنها بگریم زار زار محرم راز غریبان لابد اشک سائل است محیی با این زندگانی گر گمان داری که تو راه حق رفتی یقین میدان نه ، فکر باطل است

12. The Night of Union with the BelovedGhazal

English
The one who sets fire to people's hearts is my beloved, and the one burning in that fire's glow is my very soul. Since I went mad, the king's palace looks like a ruin to me, for the turquoise sky is just the arch above my own hall. I kept my love hidden, but alas, now the tale of my secret love is the gossip of every gathering. If the heavens want to lay people's homes in ruins, tell them not to bother: my weeping eyes already do that work. What passes in an instant is a night of union with the beloved; what has no end is my day of separation. Mohyi died, and everything dressed in black to mourn him; wherever a page lies scattered, it is a leaf from my book of verse.
Explanation: Mohyi is the poet's pen name, used in the closing couplet as is traditional. Dressing in black signifies mourning.

Original

شمارهٔ ۱۲ - شب وصل حبیب

آن که آتش افکند درخلق جانان من است وانکه می سوزد از آن رویش همین جان من است تا شدم دیوانه پیشم قصر شه ویرانه است کآسمان فیروزه ای ازطاق ایوان من است عشق ورزیدم نهان ای وای بر من کین زمان نقل هرمجلس حدیث عشق پنهان من است گرفلک خواهد که سازد خانه مردم خراب گو مکش زحمت که کار چشم گریان من است آنچه در دم بگذرد باشد شبی وصل حبیب وآنچه را پایان نباشد روز هجران من است مرد محیی و سیه پوشید بهر ماتمش هرکجا ورقی بود ز اوراق دیوان من است

13. The Pure Stream of God's MercyGhazal

English
If you have sinned, my friend, just say I did it, for after a wrong deed, repentance is a fine thing. Even if sinning has become your habit, forgiving your sin is likewise my nature. At night press your face to the dust and weep, for that weeping of yours is dear to me. The breaths of sinners who turn back to me smell sweeter to me than fragrant musk. Since my grace stands behind you, old friend, why grieve if your back is bent double? For the one who has no worse in all the world, my word 'do not despair' is meant for him. With the blessings of paradise I nourish your marrow, even if the skin has dried upon your bones. Since the Merciful is good to you, there is no sorrow, even if Satan is evil and holds a grudge against you. The fish of a living heart will never die as long as the pure stream of God's mercy runs in this river.
Explanation: 'Do not despair' (la taqnatu) echoes the Quranic verse urging sinners not to lose hope in God's mercy. The image of the fish living in the stream conveys the soul kept alive by divine grace.

Original

شمارهٔ ۱۳ - زلال رحمت حق

گنه کردی بگو کردیم ای دوست که بعد از کار بد این توبه نیکوست گنه کردن اگرچه خوی توگشت ولی عفو گناهت هم مرا خوست توشب بر خاک ، رو می مال ،می نال که آن نالیدنت داریم ما دوست نفس های گنه کاران تائب مرا خوشبوی تراز مُشک خوشبوست چوفضل ماست پشتیبانت ای پیر چه غم داری اگر پشت تو دو توست کسی کز وی بتر نبود به عالم مرا لاتقنطوا در باره اوست به نعمت های جنت پروری مغز ترا بر استخوان گر خشک شد پوست چو رحمن بر تو نیکو هست ،غم نیست اگر شیطان بد است و با تو بد خوست نمیرد ماهی دل محیی هرگز زلال رحمت حق تا در این جوست

14. Say 'God'Ghazal

English
With you, sinner, I am at peace; there is never war between us, since in your narrow heart there is nothing but longing for me. Turn your pale face toward me, for at my door no face is more welcome than one gone yellow with regret. In the depth of night, throw the rope around your neck and repent; for a servant, there is no shame in repenting before God. Say 'God.' If you drank wine or smoked yourself senseless, repent; remember me now, while your mouth is not full of wine and smoke. I will turn all your wrongs into good; my way with wicked servants is nothing but this. In the hardened heart of the wrongdoer lies the hope of my grace; after all, precious jewels are found only inside stone. The sinners look to me, and I look to them; since I have made my peace, no one has room for war. The lame mosquito, weighed down by its heavy load, goes stumbling and rising, though it is no leader of the way. Even if the good men of the world grasp at obedience, you, penniless Mohyi, hold nothing but the grace of God.
Explanation: Most of the poem is spoken in God's voice, inviting sinners back through mercy. Mohyi is the poet's pen name, addressed in the closing couplet.

Original

شمارهٔ ۱۴ - الله گو

باتو ای عاصی مرا صلح است هرگز جنگ نیست زانکه غیر از غم تو را اندر دل تنگ نیست روی زرد خود به ما کن زانکه بر درگاه ما هیچ روئی بهِ ز روی زعفرانی رنگ نیست در دل شب ها رسن در گردن افکن توبه کن بنده را پیش خدا از توبه کردن ننگ نیست گو » الله « گر شراب و بنگ خوردی توبه کن یاد ماکن چون دهانت پر شراب و بنگ نیست ما بدی ها را به نیکوئی بدل خواهیم ساخت کار ما با بندگان بد به جز این رنگ نیست در دلِ سنگینِ بدکاران امید فضل ماست جای جوهرهای سنگین جز میان سنگ نیست عاصیان دارند نظر بر ما و ما بر عاصیان ما چو کردیم آشتی؛کس را مجال جنگ نیست پشّه‌ی لنگی که بار او گران افتاده است میرود افتان و خیزان گرچه پیشاهنگ نیست نیک مردان جهان گر چنگ در طاعت زنند محیی مفلس ترا جز فضل حق در چنگ نیست

15. Endless PainGhazal

English
You asked, 'Who are you to me?' I said, 'Your lowest servant.' You asked, 'Are you drunk?' I said, 'Yes, on your cup.' You asked, 'What is your trade?' I said, 'Loving you.' You asked, 'What is your condition?' I said, 'Grief and reproach.' You asked, 'What state are you in?' I said, 'The state of one who gives thanks.' You asked, 'Where did you fall?' I said, 'Into your snare.' You asked, 'What do you want from me?' I said, 'Pain without limit.' You asked, 'This pain, for how long?' I said, 'Until the Day of Judgment.' You asked, 'What do you worship?' I said, 'The beauty of your face.' You asked, 'What lies between us?' I said, 'Much regret.' You asked, 'How are you without me?' I said, 'Like something half slain.' You asked, 'What do you have?' I said, 'Nothing but debts to pay.' You asked, 'Why do you waste away?' I said, 'From fear of losing you.' You asked, 'With whom do you get along?' I said, 'With one greeting from you.' You asked, 'Who is Mohyi?' I said, 'The very one you know.' You asked, 'What sign do you carry?' I said, 'A hundred signs.'
Explanation: The poem is a call-and-response between beloved and lover, echoing a famous form used by Rumi and others. 'Mohyi' is the poet's pen name appearing in the final couplet.

Original

شمارهٔ ۱۵ - درد بی حدّ

گفتا کیی توبا ماگفتم کمین غلامت گفتا مگر تومستی گفتم بلی زجامت گفتا چه پیشه داری گفتم که عشقبازی گفتا که حالتت چیست گفتم غم و ملامت گفتا که چیست حالت گفتم که حال شاکر گفتا کجا فتادی گفتم میان دامت گفتا زمن چه خواهی گفتم که درد بی حدّ گفتا که درد تا کی گفتم تا قیامت گفتا چه می پرستی گفتم جمال رویت گفتا چه داری با من گفتم بسی ندامت گفتا چگونه بی من گفتم که نیم بِسمِل گفتا چه چیز داری گفتم همه غرامت گفتا چرا گدازی گفتم زبیم هجرت گفتا که با که سازی گفتم به یک سلامت گفتا که کیست محیی گفتم همان که دانی گفتا نشان چه داری گفتم که صد علامت

16. Alas for That HourGhazal

English
Lord, at that hour when no one will remember us, let your mercy be our companion until the Day of Reckoning. The book of the righteous is filled with good deeds. What am I to do? My own pages hold nothing but blackness. This flawed merchandise that fills my days, on the day of its market there is nothing but loss to your name. The feast day has come; give us the gift of your mercy, Lord. If you do not give, from whom shall your hopeless servants ask? Do not turn us away, Lord. Back in the market of eternity you saw all our faults and left us disappointed. At night I put the rope around my neck and weep bitterly, grieving for my precious life that I threw to the wind. Now, living so long without him, I do not know how I will surrender my soul when death arrives. Alas for that hour when the angel of death comes for the soul: I must give up my sweet life and cannot open my lips. What will he do with me at the final breath? Alas, alas. Happy is the one whose mother never bore him. They read the record, and the recording angels say: in his whole life this servant never held any fear of God in mind. Have a crier call out before my coffin: here is a servant who sinned much yet trusted in God. Lord, forgive the one who, after my death, remembers my soul now and then with a prayer of praise. If you pass by my grave, or if I come to your mind, offer this prayer: Lord, may his grave be full of light. He will have mercy on me, he will forgive me, when I lay my pale face upon the dust of the tomb. Though Mohyi has done much wrong and has no goodness, still with all his heart he trusts in the mercy shown to the righteous.
Explanation: The 'market of eternity' refers to the primordial covenant (Alast), when God asked souls 'Am I not your Lord?'. The recording angels (Keram al-Katebin) note each person's deeds.

Original

شمارهٔ ۱۶ - آه از آن ساعت

یا رب آن ساعت که خلق از ما نیارد هیچ یاد رحمت خود کن قرین ما الی یوم التّناد نامه نیکان شده برطاعت آیا چون کنم نامه های ما بدان چیزی ندارد جزسواد اینچنین کالای پرعیبی که گردد روز ماست گرنبودش روز بازارش بنامت جز کساد عید شد عیدی به رحمت ده خداوندا به ما ورتو ندهی ازکه جویند بندگان نامراد ردمکن یا رب تو ما را چون به بازار الست عیبهای ما همه دیدی وکردی نامراد شب رسن در گردن اندازم بگریم زار زار از غم عمر عزیز خود که بر دادم به باد این زمان از بس که بی او زندگانی می کنم وقت مردن جان نمی دانیم چون خواهیم داد آه از آن ساعت که عزرائیل قصد جان کند جان شیرین را بباید داد ولب نتوان گشاد تا دم آخر چه خواهد کرد با ما آه ،آه ای خوشا وقت کسی کز مادرش هرگز نزاد نامه می خوانند و می گویند کرام الکاتبین درجمیع عمر این بنده نیاورد خوف یاد پیش تابوتم منادی کن بگو این بنده ای است کو گنه بسیار کرده برخدا کرد اعتماد یا رب آن کس را بیامرزی که بعد از مرگ ما روح ما را او به تکبیری کند گهگاه یاد گربخاکم بگذری یا بگذرم بر خاطرت این دعا می کن که یا رب گور او پر نور باد رحم خواهد کرد بر من خواهد آمرزیدنم روی زرد خود چو بر خاک لحد خواهم نهاد محیی گرچه بس بدی کرده ندارد نیکوئی لیک میدارد به جان درحق نیکان اعتماد

17. This Is My WishGhazal

English
May the house of my body have no opening but the wound of her arrow; and above that opening, may there be nothing but the scar of longing for her. God, let no one fall in love with those beautiful idols; and if someone must, my friend, may they never love the way I do. The one whose thorn should never tear even the hem of a garment has torn open my heart every moment with the arrow of cruelty. The sun and moon draw their light from the glow of your face; without you, may the lamps of sun and moon never shine again. Since the lover's paradise after death is the street where the beloved lives, may the bird of my soul dwell nowhere but by that wall and that door. This is my wish: that in your love my sick body never be empty of cries and moaning, never free of weeping. Since even a king's crown ends up level with the dust, may Mohyi's crown be nothing more than the ashes of a furnace.
Explanation: The 'bird of my soul' is a classic Persian image for the spirit longing to fly to the beloved. In the final line the poet names himself, Mohyi, contrasting royal grandeur with a heap of ashes.

Original

شمارهٔ ۱۷ - آرزو دارم

روزنی جز زخم تیرش در سرای تن مباد غیر داغ حسرتش تا بام آن روزن مباد عاشق روی بتان یا رب مبادا هیچکس ورکسی عاشق شود یارا به سان من مباد کرده از تیرجفا هر لحظه چاکی در دلم آنکه از خاریش هرگز چاک در دامن مباد مهرومه را روشنی از پرتو رخسار توست بی رخت هرگز چراغ مهر ومه روشن مباد جنّت عاشق چو باشد بعد مردن کوی یار مرغ جانم را جز آن دیوار و در مسکن مباد آرزو دارم که در عشقت تن بیمار من خالی از افغان وزاری فارغ از شیون مباد تاج شاهی چون شود با خاک یکسان عاقبت افسر محیی به جز خاکستر گلخن مباد

18. A Sudden DisasterGhazal

English
Maybe one day my joyless heart will find some happiness, but it seems unlikely that this cold, unloving one will ever grow kind. If any joy suddenly reaches my heart, it feels like a stranger arriving in a city, left homeless and lost. Judging by the trouble I see today from that bad-tempered one, it would be no surprise if it turned into the great catastrophe of the end of time. If this time the sky itself tried to lift my heart, it would never budge from its place, as helpless as I am. I thought a balm would heal my heart and make it well; how could I know it would become a sudden disaster for my soul? If I drink a single cup apart from your wine-red lips, right there it turns to blood and streams from my weeping eyes. Mohyi, swallow your sorrow before the madness for your curls rears its head, drives you insane, and disgraces you before the whole world.
Explanation: Mohyi is the poet's pen name, used in the closing couplet as is customary in the ghazal form. 'Wine-red lips' plays on the classic comparison of the beloved's lips to red wine.

Original

شمارهٔ ۱۸ - بلای ناگهان

دل ناشاد من شاید که روزی شادمان گردد ولی مشکل که آن نامهر هرگز مهربان گردد مرا گر شادی ای در دل رسد ناگه بدان ماند که درشهری غریبی آیدوبی خانمان گردد چنین که امروز زان بدخو بلا انگیز میبینم عجب نبود که روزی فتنه آخر زمان گردد گر این بار دل من آسمان خواهد که بردارد نجنبد هیچگه از جای خود چون من ناتوان گردد برآن بودم که دل را مرهم بهبود خواهد شد چه دانستم که جانم را بلای ناگهان گردد اگر جامی جدا از لعل می گون تو می نوشم همانجا خون شود در چشم خونریزم روان گردد غم محیی بخور زان پیش کز سودای زلف تو برآرد سر به شیدائی و رسوای جهان گردد

19. That Sweet Way of YoursGhazal

English
You killed me, and now you say my ashes must be thrown to the wind. Why pile so much cruelty on someone already in pain? Everyone is happy because of you, everyone except me, who grieves. Won't you say that this heart, too, deserves a moment of joy? I grew old from grieving over you, though I have been your devoted slave since youth. An old slave, after all, ought to be set free. The tales of his beauty should be told to no one but me. The story of that sweet way belongs only to Farhad. What kind of life is this: at night everyone sleeps in peace, while I must cry out until dawn from the pain of your love.
Explanation: Farhad is the legendary lover from the Persian romance of Khosrow and Shirin; 'shirin' means both 'sweet' and the name of the beloved, so the phrase 'that sweet way' plays on both senses.

Original

شمارهٔ ۱۹ - شیوه شیرین

مرا کشتی و گویی خاک این بر باد باید کرد چرا بر دردمندی این همه بیداد باید کرد همه‌کس از تو دلشادند غیر از من که غمگینم نمی‌گویی دل این هم زمانی شاد باید کرد شدم پیر از غم تو کز جوانی بنده‌ام از جان نه آخر بنده پیر ای پسر آزاد باید کرد حکایت‌های حسن او به غیر من نباید گفت حدیث شیوه شیرین بر فرهاد باید کرد چه عمرست این که در شب‌ها بود هرکس به خواب خوش مرا تا روز از دست غمت فریاد باید کرد

20. When the Veil Falls AwayGhazal

English
God be praised, what beauty is this: when the veil falls away, even a heart of iron melts like wax. All the beautiful ones take pride in their own beauty, but it is His beauty that gives their beauty its pride. It is the way of the fairy faced to keep company with madmen; so I went mad for that fiery tempered love who will not keep company with me. Do not fault me, you who accuse, if I cry out apart from my love, for I make peace with separation, but my heart will not. How could Mohyi care that he is a stranger in this world? He is so absorbed in his work that he pays no heed even to himself.
Explanation: Mohyi is the poet's pen name, appearing in the closing couplet as is traditional. The fairy faced beloved is a stock image of dazzling, otherworldly beauty.

Original

شمارهٔ ۲۰ - چون برقع بر اندازد

تعالی الله چه حسنست این که چون برقع براندازد اگرباشد دل از آهن که همچون موم بگدازد همه خوبان به حسن خویش می نازند چنان باشد که حسن او به روی خوب می نازد بود رسم پری رویان که با دیوانگان سازند شدم دیوانه آن تندخو یاری که او با من نمی سازد مکن ای مدّعی عیبم اگر نالم جدا از یار که من در هجر می سازم و لیکن دل نمی سازد کجا پروا کند محیی که در عالم بود عاری چنان مشغول کار است او که با خود هم نپردازد

21. The Presence of PainGhazal

English
Even if I were sorrow and grief from head to toe, it would still be less than the pain I carry because of you. How could you not touch the sky with your head? Your worth is so high that wherever you set foot, others lay their heads beneath it. My heart, treasure even the presence of pain and grief, for time keeps no faithful promise; a moment together is a prize worth seizing. From the beautiful, a little cruelty and a little kindness is fair enough; but from me you get love and loyalty, and from you only cruelty and pain. A single sip of water from a dog's clay bowl in my beloved's street is sweeter to me than the wine poured in the cup of Jamshid. If you want release from mere existence, become a lover, Mohyi; for the first step in loving angel-faced beauties is to vanish from the self.
Explanation: The 'cup of Jamshid' is the legendary all-seeing goblet of a mythic king, a symbol of the highest earthly delight. Mohyi is the poet's pen name, addressed to himself in the closing couplet.

Original

شمارهٔ ۲۱ - حضور درد

زسر تا پا ی من گر همه اندوه و غم باشد هنوز از اینچنین دردی که دارم از تو کم باشد چگونه سر بسائی بر فلک کز غایت عزّت به هر جا پا نهی سرها ترا زیر قدم باشد غنیمت دان حضور درد و غم ای دل که دوران را وفائی نیست چندانی و صحبت مغتنم باشد خوش است از خوبرویان گه جفا گاهی وفا لیکن زمن مهر و وفا از تو همه جور و الم باشد دم آب از سفال سگ بکوی یار نوشیدن مرا خوش تر بود زان باده کان در جام جم باشد خلاصی گر زهستی بایدت عاشق شو ای محیی که اوّل گام در عشق پری رویان عدم باشد

22. The Story of a Lover's CrueltyGhazal

English
I don't know how long he will keep hurting me. I won't say it, but in the end my heart will grow sick of him. If he stays this cruel for even a few more days, my body will fall ill and my soul will break apart. My luck has fallen into the sleep of death, and my friends tell me: cry out and wail, and maybe he will wake. For God's sake, don't set out for the garden with a face like that, for I know the gardener will feel ashamed before his own flowers. Don't wave your hand about so freely, my graceful cypress, for the very wits of my soul are wounded by the play of your hand. How can I describe to people my beloved's cruelty and my own pain, when, without offering comfort, they tell me he will become your friend. How long will Mohyi carry this grief, this torn heart and burning liver? This is love, and things like this will only keep multiplying.
Explanation: The 'cypress' is a standard Persian image for a tall, elegant beloved. 'Torn heart and burning liver' expresses deep, physical anguish in Persian poetry.

Original

شمارهٔ ۲۲ - شرح جور یار

نمی‌دانم که او تا کی پی آزار خواهد شد نگوید این دلم آخر از او بیزار خواهد شد بدین خو چند روزی گر بماند از جفای او تنم بیمار خواهد گشت و جان افگار خواهد شد به خواب مرگ شد بخت من و گویند یارانم که تو فریاد و افغان کن که او بیدار خواهد شد مکن بهر خدا عزم گلستان با چنین رویی که دانم باغبان شرمنده از گلزار خواهد شد مَیَفشان دست چندی ای سرو ناز من که هوش جان ز دست دست تو افگار خواهد شد چه گویم شرح جور یار و درد خویش با مردم که بی تسکین مرا گویند با تو یار خواهد شد ز اندوه دل چاک و جگر تا کی برد محیی که این عشق است و اینها هر زمان بسیار خواهد شد

23. The Taunt of the Ill-WisherGhazal

English
I won't say it's the cruelty of the times that's killing me; it's the enemy's taunt and my love's broken promise. Being far from her leaves me restless: several times a day the grief, the ache, the burn of waiting kills me. I love that hot-tempered one in secret, yet she kills me in public, to make an example for the world. If I walk down a street, I become the children's plaything; if I sit in a corner, the thought of you wears me down. I spend the night lost in dreams of you, and by day, what becomes of me? The memory of those dark nights of weeping kills me. The longing to see you was killing me before, and now the wish for a kiss, the hope of your embrace, kills me too. A doctor takes the trouble to treat me, unaware that, like Mohyi, the fire in my wounded soul is what kills me.
Explanation: 'Mohyi' in the final couplet is the poet's pen name, a common closing signature in Persian ghazals.

Original

شمارهٔ ۲۳ - طعنه بدخواه

من نمی‌گویم که جور روزگارم می‌کشد طعنه بدخواه و بدعهدی یارم می‌کشد دور از او بی‌طاقتی باشد که روزی چند بار محنت و دردی و داغ انتظارم می‌کشد من نهانی عشق ورزم با دل آن تندخو از برای عبرت خلق آشکارم می‌کشد [گر] روم در کوچه‌ای بازیچه طفلان شوم ور نشینم گوشه‌ای فکر تو زارم می‌کشد شب گذارم در خیالت روزگارم چون شود روز، فکرِ ناله شب‌های تارم می‌کشد شوق دیدارت مرا زین پیش [می کشت] و کنون آرزوی بوسه، امید کنارم می‌کشد می‌کشد زحمت طبیبی غافل است از اینکه او همچو محیی سوزش جان‌فکارم می‌کشد

24. Drunk on the Color of GodGhazal

English
The season of the nightingales' rapture has come; it's as if the rose has arrived in the garden. Nightingale, be silent here, and stay present; listen to this secret that has just been shared. The gathering of those drunk on the love of God: you cannot swagger in there merely lighthearted. You love color and fragrance, nightingale; that is why your place is at the foot of the rose. But we, who are drunk on the very color of God, our home is the garden beyond all place. Your eye is fixed on the world's rose, while my gaze rests on the Maker of the world. Go, you belong to a marketplace and its bargaining; a shop is the place for the merchants. Wait, nightingale, let me lament, for all creation has broken into crying. Don't sing in front of me, for your wailing is only a cry that rises to the tip of the tongue. Hear my lament, for at the Beloved's door it rises, burning, from the very heart of the soul. Lovers cannot be contained in this world; how could this cage ever be a home for you? Your love for the rose lasts only a few days; our love is a love that lasts forever. Weeping over this house of water and clay, this is the way of the delicate and fickle. Mohyi saw the traces of God's power, as spring arrived and autumn arrived.
Explanation: The title phrase 'sebghat Allah' (the color/dye of God) comes from the Quran and here means being wholly stained with the divine. 'Mohyi' in the final couplet is the poet's pen name.

Original

شمارهٔ ۲۴ - سرمست صبغت الله

وقت مستی بلبلان آمد گوییا گل به بوستان آمد بلبل آنجا خموش و حاضر باش بشنو این سِر که در میان آمد مجلسِ عاشقانِ مستِ خدا سرخوش آنجا نمی‌توان آمد عاشق رنگ و بویی ای بلبل پای گل جای تو از آن آمد ما که سرمست صبغت اللّهیم جای ما باغ لامکان آمد چشم تو بر گل جهان و مرا دیده بر خالق جهان آمد رو بازاری و به آزاری جای بازاریان دکان آمد باش تا من بنالم ای بلبل کاین همه خلق در فغان آمد دم مزن پیش ما که ناله تواست ناله‌ای گر سر زبان آمد ناله ما شنو که بر در دوست کاو بسوز از میان جان آمد عاشقان در جهان نمی‌گنجند این قفس چون ترا مکان آمد عشق تو با گل است روزی چند عشق ما عشق جاودان آمد خانه آب و گل به خود زاری این روش راه نازکان آمد محیی آثار قدرت حق دید چون بهار آمد و خزان آمد

25. AshesGhazal

English
Someone who already has their beloved, why would they set their heart on another? Let love be forbidden to anyone whose eye wanders to someone else. This fire I carry from longing for her is no wonder; so when that moon comes to my pillow, she finds only ashes. The whole world has burned a lifetime in the sun's heat, for the sun itself burns with envy, seeing something finer than itself. When a lover moans from the heart, tears mean nothing to him, even if a lancet pierced his skin at the root of every hair. That heartless one showed no mercy, yet I know her heart would ache for me if she saw a fellow unbeliever turned toward me. How sweet that hour when Mohyi walks joyful through the lane of the beautiful, a bottle in one hand, a cup brimming with wine in the other.
Explanation: The word for 'unbeliever' (kafir) here plays on the idea of a lover being outside the faith of the world, a common Persian trope for devotion to the beloved. Mohyi is the poet's pen name.

Original

شمارهٔ ۲۵ - خاکستری

کسی کاو یار خود دارد چرا بر دیگری بندد حرامش باد عشق آنکس که هم بر دیگری بیند از این آتش که من دارم ز شوق او عجب نبود که آن مه چون به بالین آیدم خاکستری بیند همه عالم ز تاب مهر سوزنده شده عمری که مهر از رشک این سوزد که از خود بهتری بیند اگر عاشق ز دل نالد ز گریه نیست پروایش اگر بر جای هر مو بر تن خود نشتری بیند نکرد آن نامسلمان هیچ رحمی و می‌دانم که بر من سوزدش دل گر سوی من کافری بیند خوش آن ساعت که در کوی بتان محیی رود سرخوش به دستی شیشه در دستی پر از می ساغری بیند