Arabic Poems

by Shams Maghrebi

1. Maghrebi: A Song of Divine Love

English
You have raised beauty over the one lost in longing for you, and your grace towers proudly over the broken-hearted. You who humble whoever grows proud in your love: grant me too some share of your nearness. In you I have gone even further astray, and I have vanished; ever since I found my way in you I have kept losing it. Be gentle to the one you slay with those deadly glances; show kindness, be gracious. Return to peace with the one already slain; do not press on fighting a man you have already killed. You who are beautiful and beloved, your sanctuary stands lofty, unreachable, and your union impossible to attain. You appeared and then hid yourself in the very showing; you descended low and rose high in your majesty. You stretched out my shadow when your sun spread its light, and when you rolled that shadow up, it folded away. When you passed into the glory of the Glorious, no majesty was left empty of that Majestic One. Erase my outline, my form, my image, so that from the All I may seek one true likeness. O heart, make yourself ready to receive, and strip yourself at once of every attachment. Grow holy with the holiness of the One who shows himself in you as meaning, as form, as imagination. Become one, beyond all marks and descriptions; stand alone, beyond every attribute and fancy. Roll up the seven heavens like a scroll, and rise, in thought, above them all. Praise God when you behold the full moons; glorify God when you witness the new crescent. Forever I flee from you, to you; your threshold, my masters, is my only refuge. My love for the one I long for is my whole creed in the religion of love; I will never turn from that faith. Far be it from you to think that I could forget your love, or ever desire anyone but you. You who are the end of all seeking, the utmost of all wishes: from you I ask for nothing but yourself. My heart is in your hands, at your disposal; forever it turns however you turn it. It knows delight only in your union, and torment only in your distance and separation. Bitterness from you tastes sweet to the one who loves you, and your torment is a pleasure to him. So promise or threaten, favor or reject, be just: whatever you do is good, for all of it comes from you. I have no lineage, my masters, except to you; through you alone am I traced back even to what is not you. My eye sees no one but you; yet why do I see you veiled from your own self? Who has the right to complain of distance after your nearness, when you are closer to him than he is to himself? In your appearing my shadow was folded into your light; and by your light every hidden thing was cleared from me. From you my beginning began, and in me you hid yourself; I mean, for him I am the east, I am the west.
Explanation: The poem is in Arabic and plays on the poet's pen name Maghrebi (the 'westerner'): the closing line's east and west (mashriq/maghrib) is a mystical signature. The imagery of the shadow folding into light echoes the Sufi idea of the self dissolving in the divine.

Original

شمارهٔ ۱ - مغربی

ته علی المستهام فیک جمالا و تکبر علی الکئیب دلالا یا مذالا لمن تعزز فیها عزه لی ینال منک منالا زد علی الضلال فیک فانی لم ازل فیک اهتدیت ضلالا جز علی من قتلته بلحاظ فاتکات تلطفا و تعالا عد الی الصلح عن قتال قتیل لا تبالغ مع القتیل قتالا یا ملیح الحمی حماک رفیع و منیع علی الوصول وصالا قد تجلیت و اختفیت ظهورا و تدلیت و ارتفعت جلالا مد ظلی ظهور شمسک نشرا وانطوی اذ طویت فیه ظلالا اذ تخللت فی جلال جلیل لا تخلی من الجلیل جلالا وامح رسمی و هیاتی و مثالی لابتغی من الجمیع مثالا ایها القلب للقبول تهیا و تجرد علی العلایق حالا و تقدس تقدس من یتجلی فیک معنی و صوره و خیالا و توحد عن السمات نعوتا و تفرد عن الصفات خیالا و اطو سبع الطباق طی سجل و ارتفع عن جمیعهن خیالا کبرالله اذ رایت بدورا هلل الله اذ شهدت هلالا ابدا منکم الیکم اهرب و جنابکم یا سادتی لی مهرب حبی لمن اهواه فی دین الهوی هو مذهبی عن مذهب لا اذهب حاشاکم ان تحبونی اننی عن حبکم اسلو او عنکم ارغب یا منتهی المطلوب یا انهی المنی شیئا هواکم عنکم لا اطلب قلبی لدیکم هو فی تصریفکم ابدا علی تقلیبکم یتقلب لا انه بوصالکم یتنعم و ببعدکم و فراقکم یتعذب المر حلو منکم بمذاق من یهواکم و عذابکم مستعذب فاو عدو افضل و صل و اعدل یا طیبا فالکل منکم طیب ما نسبتی الا الیکم سادتی من غیرکم حتی الیه انسب ما غیرکم من ناظری لک ناظر مالی اراکم عنکم یتحجب من یشتکی من بعد قرب بعدکم اذ انتم منه الیه اقرب بظهورکم ظلی انطوی فی نورکم و بنورکم قد زال عنی الغیب منکم بدامابی بدو بی اختفا اعنی له انا مشرق انا مغرب

2. The Same Theme

English
We were once sublime letters, then we came down into lowly lines of script. We appeared after being hidden, and now we have become all created things. In truth, the whole universe is nothing but us, for we are the beings, the things that are possible. So we became the worlds and their ranks, an essence, then a name for every attribute. We veiled ourselves from ourselves by ourselves, and after that we fell into troubles. We forgot the covenant of the days of union, and no longer remembered the vows of those bygone times. After that a messenger came from among us, announcing to us with his miracles. He called within us, to us, from us, back to us, and so we rose and climbed beyond all directions. We passed beyond pure souls, and beyond the ranks of essences that receive. We arrived, we joined, we became one with the very Essence; we became the Essence itself. In all the details, nothing but us was found, and likewise nothing else was found in the whole.
Explanation: This is an Arabic-language mystical poem describing the soul's descent from unity into the created world and its return to oneness with the divine Essence. The imagery of letters becoming lines evokes existence written out from a hidden origin.

Original

شمارهٔ ۲ - ایضا

لقد کنا حروفا عالیات نزلنا فی سطور سافلات ظهرنا بعد ما کنا خفیا و صرنا الان کل الکاینات و ما الاکوان الا نحن حقا فانا کاینات ممکنات اذا صرنا العوالم و المراتب و ذاتا ثم اسما للصفات تحجبنا بنا انا لدنیا وقعنا بعده فی المشکلات نسینا عهد ایام الوصال ولم نذکر عهود السالفات رسول جاء منا بعد ذلک علینا منبئی بالمعجزات دعا فینا لنا منا الینا و صرنا و ارتقینا عن جهات عبرنا عن نفوس زاکیات و عن رتب الذوات قابلات وصلنا و اتصلنا و اتحدنا بذات العین صرنا عین ذات و فی التفصیل لم یوجد سوانا ولم یوجد کذا فی المجملات

3. The Beauty of the Divine Essence

English
Your Essence appeared through the signs of the attributes, and all those attributes were made visible by the Essence. Yet the sun of the Essence remained hidden behind a veil, so how did the shadows of created things appear? By His perfection everything in existence becomes a display, and His beauty is manifest both within them and from them. He revealed Himself and yet hid within His own appearing; His lights are the very veils and coverings over Him. Through Him all the worlds unveiled themselves and came into view, and their unveiling springs from Him and returns openly to Him. His absence never truly parts Him from the eye that sees; the one who seems hidden is in fact present. From His veiled face a brilliant light still shines, and our eyes and our inner sight are never shut off from it. If you looked past the complaints and thanks of all people, you would see Him in every one who complains and every one who gives thanks. All beauty is the beauty of the one I love, and His beauty shines openly in every act of love. Beauty is a truth that comes from Him alone, and toward Him it returns from every patient lover. O cypress of the garden, O pure and slender branch, at the sway of your form my heart takes flight. What would Tayba, Sal', the sacred valley, the winding path and the mountain barrier be without you? What are these ruins without you? What is this settled land without the one who dwells there? My Mayya, my Salma, my Layla of the sanctuary are nothing but mirrors of your beauty and its displays. All lovely faces are thrones and reflections, landmarks and vistas of your beauty. You are the Beautiful; beauty truly belongs to you, in every thing seen, and you are the one who sees. O You outwardly manifest in your light, I am the hidden one; O You the First through your appearing, I am the Last.
Explanation: The poem is in Arabic. Tayba, Sal', and the sacred valley are place names of the Hijaz used in classical love poetry; Mayya, Salma, and Layla are traditional beloveds standing for the one divine Beauty.

Original

شمارهٔ ۳ - ایضا

بدت ذاتی باعلام الصفات صفاتی کلها ظهرت بذات و شمس الذات قد غابت حجابا لما ظهرت ظلال الکمنات!؟ بکماله ما فی الوجود مظاهر و جماله فیها و منها ظاهر و لقد تجلی و اختفی بظهوره انواره حجب له و ستایر سفرت به الاکوان طرا اوبدا و سفورها منه علیه سافر ما غاب عن عین غیابه فرقه ان الذی قدغاب عنها حاضر عن وجهه المستور نورا ساطعا لم تحتجب ابصار نا و بصایر لو غبت عن شکوی الانام و شکرها لرایته فی کل شاک شاکر کل الجمال جمال عن احببته و جماله فی کل حب سافر ان الجمال حقیقه منه یدا و الیه من کل حب صابر یا سروه البستان یا غصن النقی ولقدک المیاس قلبی طایر ما طیبه و السلع و الواد الحمی و المنحنی لولاکم و الحاجر ما هذه الاطلال لولا انتم ما هذه العمران لولا عامر ما فی و ما سلمی و ما لیلی الحمی الا مرا یا حسنکم و مظاهر کل الملاح ارایک و مدارک و معالم لجمالکم و مناظر انت الجمیل لک الجمال حقیقه فی کل منظور و انت الناظر یا ظاهرا فی نوره انا باطن یا اولا بظهوره انا اخر

4. In the Same Vein

English
You are my pain, and the escape from you leads back to you. In love's own ache, patience is found only through you. You are the rest of the heart amid its turmoil, the peace of the soul amid its helplessness. The heart of the one who loves you knows no stillness; the soul of the one who loves you finds no rest. What can he do who has no cunning left? What can he do who has no choice left? My heart turns as the pilgrim circles the shrine; my heart spins as love keeps it spinning. It belongs to the One around whom the heart circles, for whom it revolves like a secret kept close. With love, when it stops, the heart stops; with love, when it moves, the heart moves. It appears in one form when it shows itself, and hides in another when it withdraws. Its shape is its true shape when seen; its worth is its true worth when tested. Its power is the power of the One revealed within it; of itself it has neither rule nor might. He set it free and He bound it, and so it was; He likened and unlikened it, and so it became. He drew it near, turned it away, made it wide, made it narrow, without excuse or answer. From the vastness of the Truth and His beautiful names, the ignorant man stops at the barest fraction. Ask about my inner state, when the winds blow, from ships drifting bewildered across the seas. Or from a leaf snatched away by the east wind, tossed and tumbling through the empty wastes. I wandered and could not find the path on the right; I drifted and could not find the way on the left. You, my rest, guide the one who is lost in you. You, my pain, guide the one bewildered by you. You are the help for the one who has no help; you are the neighbor for the one who has no neighbor. You are the treasure for the one who has no treasure; you are the home for the one who has no home. You are the trusted one for the one who has none to trust; you are the counselor for the one who has none to advise him. The one to whom you belong needs nothing more; the one to whom you belong lacks nothing at all. I circled around your unreachable perfection; I turned about you through every kind of orbit. I stayed at the door on the promise of meeting; I lived by it, and died of the waiting. I said to those who dwell in the Beloved's land: you never woke to the meaning of these ruins. You settled instead for the tracings on the walls; you filled yourselves with the mere lot of stones. He cannot be confined to this one place; He cannot be enclosed within this enclosure. He cannot be pinned to any single mark, nor be shut up in any single direction. The sun rose, and existence shone forth; the cloud parted, and the veil fell away. The heart opened wide, and witnessing filled everything; the mind broke free from its brooding thought. The bounds of every fetter lifted from it, drawn away from the gaze of mere reckoning. We witness him in the darkness of night; we grasp him in the radiance of day. You understand him in the stillness of the mountains, hidden yet clothed in majesty. The morning breeze lets us hear him; it makes us drunk with him, without any wine. In you we hear the speech of the birds; through you we understand the songs of the nightingale. I rose for you when generosity came; I rose for you when the great ones arrived. We glimpse you when we behold the beautiful; we catch sight of you in the eyes of the fair. I tasted you in every delicious food, hidden, disguised, veiled in secret. From the pages of the universe, holding steady our stance, we recite you, we read you in the name of the Almighty. These are the stages of your appearances, behind a curtain of borrowed veils. We belong to the moment of your unveiling, not to the time of your hiding. Where are we, with you, and the garden of paradise? Where are we, with you, and the house of ruin? Every light burns away in your fire; every fire freezes in your light. Through you we broke the idol of modesty; through you we cast down the idol of pride. In you our shame becomes glory; in you our glory becomes shame. For you we put on the robe of blame; for you, disgraced, we tore away all restraint. The glory of your lovers lies in their abasement; the honor of those who long for you lies in their poverty. Their brokenness with you is their mending; their mending with you is their breaking. You wore the garb of the unbelievers and became a sun-worshipper, just as yesterday you came with Islam and faith. What is the seen and the seer, the worshipped and the worshipper, the object of prostration and the one who prostrates, but you, in disguise? The first time you wore the robe of name and attribute; another time you wore the robe of intellect and soul. After that you appeared clothed in spirits and forms; then you rose reckoned in the shape of throne and seat. Then, after our word, you showed yourself in heavens and angels, in bodies and elements, and there, at last, among mankind. You defined yourself in individual things, you took on shapes; and by what you revealed, you slipped beyond perception and sense. O you who are content with his attributes instead of his essence, and veiled from his essence by his attributes, O you who look away from the glance of that enchanting eye, whose glances rend all veils, Do not be satisfied with a single flash from his face; do not be content with one glimmer among his radiances. Lift the veil of attribute from the one described; from the giver, do not let his gifts hide you. O you who lift the veils from his face, resolved to be consumed by his glory, Look upon a bright, unveiled face, shining with the marvel of beauty in its manifestations. Do not be veiled from his essence by his light and his appearance, by his splendor and his brilliance. You who behold the lightning flashing on the horizon: it comes alive from Him, from one of His pulsing beats. You who cannot be effaced: a face has appeared unveiled, one that snatches away all sight with its glances. If you cannot see His radiance without veils, then look for Him in the clarity of His mirror. Whoever cannot see the light by which the whole universe came into being, let him look for the lamp within its niche. He owns all hearts through His grace and His beauty; He captures all minds through His power and His majesty. He appears with a face that outshines the morning sun, and with His crescent He lights the full moon of the dark night. The universe is a mole that emerged from His cheek, and His cheek itself was revealed by that very mole. I was already lost in love for Him before the human being was ever shaped from clay. You who showed us Your beauty made manifest, its wholeness unfolded into countless details: You are the beautiful One; through You all creation is adorned, and to You belongs beauty, complete in every perfection. You who gathered all graces into a single form, while Your lovers were humbled by Your coquetry: Whoever folds his darkness into Your light will never be veiled from Your light by his own shadow. If anyone but me could be content with only His image, I am the one who is never satisfied short of union with Him. You who are longed for even when You turn away, You who are loved when You turn toward us: If You wish, place Your grace in Jaber, Your lover, You who are praised in all Your deeds. You who are the goal of every hope, the sum of every wish, have mercy on one who is dying of longing for You. Have mercy on a sorrowing, resolute lover, alone with You, emptied of every thought and fancy but You. My masters, could there ever cross Your mind one in whose mind nothing crosses but You? Far be it from You to neglect the state of one who, in love for You, is heedless of his own state. Show tenderness to one who no longer knows his right path, so absorbed in You that he forgets all else and even his own straying. I witnessed His beauty within my own self, once my mirror was cleansed and polished. When His essence appeared in its purity, my essence and my attributes were hidden away within it. In His holiness my defilements were purified, and in His sun my atoms began to dance. My solitary hours were adorned with His beauty and majesty, His perfection and His union. My times were ennobled by His presence, and my moments honored by witnessing Him. My pillars trembled from His overpowering force, and my whole being was made firm by His grace. My joints were pulled apart by His disjoining, and my prayers were joined together by His arrival. From His fragrance the sweetness of every wish diffused, and from His knowing my Arafat came to know itself. My attributes were exchanged for His attributes, and my states were transformed by His qualities. His lights kindled my lamp, and from His radiance my niche shone bright. The fires within me were extinguished by his light, when the gardens of my soul opened at his appearing. So my banners were raised in honor, and my unfurled standards rose high. A face that shone, laughing and smiling, until all my darkness was folded away into its light. Oh healing breath, you are his breathing, hidden within the fragrance of gentle breezes. He was once a heart within me, but he vanished from my breast; I know neither his name nor his form. Has the beloved returned? I do not know how near the loved one is, lost as I am in the drunkenness of longing. Did he journey through a night of love and yearning toward the presence of the Remembered One, from the world of remembrance? Oh, if only I knew: will I win a union from the days of my youth, though I was raised upon stone and hardship? Oh, if only I knew: will I see him once within, and recover in that beloved what my life has lost? I have grown estranged from my people, scattered from my company, faltering in my speech, bewildered in my affair. I pass the day without spirit and the evening without reason; I rise without a heart and I sleep without patience. Perhaps for what has slipped from me in my heedlessness, I wander crying aloud among all creation. Has anyone seen a heart made pure, cleansed of doubt, denial, idolatry, and disbelief? Has anyone seen a heart unique in all existence? Has anyone seen a heart alone in all of time? Has anyone seen a heart lifted above illusion? Has anyone seen a heart risen beyond mere thought? Has anyone seen a heart that circles the inner kernel? Has anyone seen a heart that flees the empty husk? Has anyone seen a heart guarded from all people? Has anyone seen a heart forbidden to any stranger? Has anyone seen a heart that outshines the sun? Has anyone seen a heart that pours forth more than the full moon? Has anyone seen a heart that rules over everything? Has anyone seen a heart that stands as the pole of this age? Has anyone seen a heart honored with richness? Has anyone seen a heart made sovereign through poverty? Has anyone seen a phoenix from the sunset lands, longing for my flaws and yearning for my hidden self? Has anyone seen a dove clad in green, absent from thicket and nest in this age of purity? Has anyone seen a dove of the willows of the wilderness, inclining toward a mate she once had in the stony wild? Until it appears to my sight out of the unseen, until it reveals itself openly to me from its secret. And I said to him: Oh you for whom all existence yearns, you veil yourself from my eyes, and you have come from my dawn. And he said, unfolding: I was never far from you, but I am a return to the inward from the outward. I hid from my time, made myself unknown in my station, rose above my name, and transcended my rank. I swear by what lies between me and you in love, free of separation, distance, and parting. And what gathers us in the very source of union that unites, drawing together what was scattered and lifting the illusion of otherness. And it stirs the thirsty one who drank the surging floods of injustice yet was never quenched. My heart is guarded, kept safe from the husk of illusion; my inmost being never turns away from your love, never bends aside. My heart has a throne set above the throne itself; my spirit holds a kingdom that encompasses all kingdoms. The single Essence appeared clothed in the divine names, until it showed itself in every existing thing. The One is not made many by numbers, no, nor multiplied by any counting or repetition. Before I appeared, I was folded into unity; the Essence lay hidden within its own gathering. After I was sealed and closed shut, I was adorned and then unsealed, opened out. The world came into being through our self-disclosure; existence dawned from our descent into it. By what has come down to us, holding fast, we reach the finding of the Beloved's breath. For the heart can find its comfort from the Beloved even in the faint scent of a healer. The world is your attributes and you are the Essence; creation is only motes of dust before the sun of your face. Everything is in you and you are in it; you belong to them and they are your mirror. Love disclosed itself from every direction upon my eye, with the light of the divine attributes. For an age I thought love was something other than existence, yet love was the very essence of all that exists. I was part of existence when there was no existence at all; I witnessed, and at that witnessing it said to me: At our appearing, be a poor beggar, a servant, so that through us you may become rich, the one worshipped. And though I circle the House in outward form, within the House there is a subtle meaning, gently circling. The beauty of my Beloved was disclosed to lovers and beloved alike, through transcendence and likeness, through limit and release. His face appears as beauty, His beauty discloses itself as a face, through names and attributes, through rulings and traits of character.
Explanation: The poem is in Arabic, in the mystical (Sufi) tradition; the Beloved is God. The image of the heart circling like a pilgrim (couplet 5) draws on the ritual of circling the Kaaba. The 'ruins' and 'walls' (couplets 24 to 25) criticize those who cling to outward forms instead of the divine reality within.

Original

شمارهٔ ۴ - ایضا

یا المی منک الیک الفرار فی الم الحب بک الاصطبار یا سکنی القلب من الاضطراب یا سکنی الروح من الاضطرار قلب محبک عدیم السکون روح محبک عدیم القرار کیف لمن لیس له احتیال کیف لمن لیس له اختیار قلبی کما طوفه الحل طاف قلبی کما دوره الحب دار و هو لمن قلبه الحایم و هو لمن حوله کالسرار و هو مع الحب اذا قام مقام و هو مع الحب اذا سار سار و هو علی صوره فی الظهور و هو علی طوره فی الانطوار هیاته هیاته فی العیان قیمته قیمته فی العیار قدرته قدره من ظهر فیه لیس له الحکم و لا الاقتدار اطلقه قیده و هو کان نزهه شبهه و هو صار اقبله ادبره وسعه ضیقه صار بلا اعتذار من وسع الحق و اسماوه ینته الجاهل بالاختصار من خلدی عند هبوب الریاح سل سفنا هایمه فی البحار او ورقا مختطفا بالصبا مضطربا منقلبا فی القفار همت ولم ادر صراط الیمین جرت ولم ادر سبیل الیسار یا سکنی اهد لم فیک هام یا المی اهد لمن فیک حار انت لمن لیس له العون عون انت لمن لیس له الجار جار انت لمن لیس له الذخر ذخر انت لمن لیس له الدار دار انت لمن لیس له موتمن انت لمن لیس له مستشار لیس لمن انت له احتیاج لیس لمن انت له افتقار طفت علی حول کمال المنیع درت علیکم بفنون المدار دمت علی الباب بوعد اللقا عشت به مت من الانتظار قلت لسکان دیار الحبیب لم تفقوا عند رسوم الدیار منه قنعتم برقوم الدور منه شبعتم بحظوظ الجدار لیس له القید بهذا المکان لیس له الحصر بهذا الحصار لیس له فی سمه انطلاق لیس له فی جهه الانحصار اشرقت الشمس و لاح الوجود وانکشف الغیم و زال الغیار وا نبسط القلب و عم الشهود وانخلص العقل من الافتکار و ارتفعت منه حدود القیود منجذبا من نظر الاعتبار نشهده فی ظلمات الدجی ندرکه فی سبحات النهار تفهمه عند سکون الجبال مستترا متصفا بالوقار یسمعنا منه نسیم الصبا یسکرنا فیه بغیر العقار نسمع منکم کلمات الطیور نفهم منکم نغمات الهزار قمت لکم عند مجیء الکرم قمت لکم عند ورود الکبار تلمحکم عند شهود الملاح تلحظکم عند لحاظ الصفار ذقتک من کل طعام اللذید مختفیا ملتبسا فی سرار من صحف الکون بحفظ الوقوف نتلوئکم نقروکم بالجبار هذه اطوار ظهوراتکم فی تتق من حجب مستعار ان لنا عند تجلیکم ذالک لافی زمن الاستتار این بکم نحن و دارا النعیم این بکم نحن و دار البوار یحرق من نارکم کل نور تجمد من نور کم کل نار منک کسرنا صنم الاحتشام منک رمینا وثن الافتخار ان لنا فیک من العار فخر ان لنا فیک من الفخر عار فیک لبسنا خلخ الاتهام مفتضحا فیک خلعنا العذار عزه عشاقک فی ذلهم حرمت مشتاقک فی الافتقار کسرهم عندک فی جبرهم جبرهم عندک فی الانکسار لبستم کسوه الکفار صرتم عابد الشمس کما جئتم مع الاسلام و الایمان بالامس و ما المشهود و الشاهد و ما المعبود و العابد و ما المسجود و الساجد سوا انتم مع اللبس لبستم مره الاولی لباس الاسم و الوصف لبستم مره اخری لباس العقل و النفس ظهرتم بعده لبسا بارواح و اشباح طلعتم بعده حسبا بشکل العرش و الکرس بدوتم بعد ما قلنا بافلاک و املاک و اجرام و ارکان و نحن ثم بالانس تعینتم باعیان تشکلتم باشکال بما اظهرتم غبتم عن الادراک و الحس یا قانعا بصفاته عن ذاته و محتجبا عن ذاته بصفاته و مطرفا عن لحظ طرف ساحر متهتک الاستار فی لحظاته لا تقنعن ببارق من وجهه و بلمعه لا ترض من لمعاته و اکشف حجاب الوصف عن موصوفه من واهب لا تحتجب بهباته یا رافعا عن وجهه استاره عزما علی الاحراق من سبحاته انظر الی وجه صبیح مسفر باد بیدع الحسن فی جلواته لا تحجبن بنوره و ظهوره و سنایه و ضیایه عن ذاته یا ناظرا برقا تبدا خافقا من حیه قد مرت فی خفقاته یا لا محا وجها تجلی مسفرا یتخطف الابصار من لمحاته ان لم تلاحظه بلا حجب سنا فانظر تو راه فی جلا مراته من لایری نورا به الکون بدا فالینظر المصباح فی مشکاته ملک القلوب بلطفه و جماله سبی العقول بقهره و جلاله و بدا بوجه مشرق الشمس الضحی و منور بدر الدجی بهلاله الکون خال قد بدامن خده ولقد تجلی خده من خاله قد کنت فیه هایما من قبل ان یتکون الانسان من صلصاله یا من ارانا حسنه متجلیا فی مظهر التفصیل من اجماله انت الجمیل بک الوری متجمل و لک الجمال تمامه بکماله یا جامعا شمل المحاسن صوره و تذللت عشاقه بدلاله من ینطوی فی نورکم ظلماته عن نورکم لا یحتجب بظلاله بخیاله لوکان غیری یکتفی فانا الذی لا یکتفی بوصاله یا من هوالمرغوب فی اعراضه یا من هو المحبوب فی اقباله اما شئت فاضع فی محب جابر یا من هو المحمود فی افعاله یا غایه الامال یا کل المنی ارحم لفان فیک من آماله و ارحم علی صب کئیب معزم خال بکم عن فکره و خیاله یا سادتی هل یخطرن یالکم من لیس یخطر غیرکم فی باله حاشاکم ان تغفلوا عن حال من هو غافل فی حبکم عن حاله عطفا علی من لیس یدری رشده شغلا بکم عن غیره و ضلاله و لقد شهدت جماله فی ذاتی لما صفت و تصقلت مرآتی لما تبدت ذاته بصافته فتسرت ذاتی بها و صفاتی و تطهرت فی قدسه ادناسی و تو راقصت فی شمسه ذراتی و تزینت بجماله و جلاله و کماله و وصاله خلواتی فتشرفت بوجوده ازمانی و تکرمت بشهوده اوقاتی و تزلزت من قهره ارکانی و تمکنت من لطفه هیاتی و تفاصلت بفصوله اوصالی و تواصلت بوصوله صلواتی و تضوعت عن نشره منی المنی و تعرفت من عرفه عرفاتی و تبدلت بصفاته او صافی و تحولت بنعوته حالاتی انواره قد اوقدت مصباحی فتلالات من ضوه مشکاتی فقد انطفت من نوره نیرانی لما بدت بظهوره جناتی فتشرفت مرفوعه اعلامی و ترفعت منشوره رایانی وجه بتجلی ضاحکا متبسما حتی انطوت فی نوره ظلماتی یا ناشفا و لقد انت انفاسه مستوره بروایح النسماتی لقد کان لی قلبا و قد غاب عن صدری ولا اسمه یدری و لا رسمه ادری اهل عاد لا ادری الی الاهل من قرب و قد ضل فی عود من الوجد و السکری اهل سار فی لیل من العشق و الشوق الی حضره المذکور من عالم الذکری الالیت شعری هل افوز بوصل من اوان الصبی عز اتربی علی الحجری الالیت شعری هل اری فیه مره وهل افص فی الفتاه مافات عن عمری تغربت من اهلی تفرقت من جمعی بتانیت من حرفی تحیرت فی امری اروح بلاروح و امسی بلاعقلی واغدوا بلاقلب و امسی بلاصبری لعلی علی ماغاب عنی بغفله ادورا نادی فی البریه بالجهری الامن رای قلبا مصطفا مظهرا من الشک والانکار و الشرک و الکفری الامن رای قلبا فرید من الکون الامن رای قلبا وحید من الدهری الامن رای قلبا ترفع عن الوهم الا من رای قلبا ترقی عن الفکری الامن رای قلبا بدور علی اللب الامن رای قلبا یفر من القشری الامن رای قلبا مصونا من الخلق الامن رای قلبا حراما علی الغیری الا من رای قلبا یضئی علی الشمس الامن رای قلبا یفیض علی البدری الامن رای قلبا تحکم علی الکل الامن رای قلبا تقطب فی العصری الامن رای قلبا تکرم بالغنی الامن رای قلبا تسلط با لفقری الامن رای عنقاء من مغرب الشمس یحن الی عیبی و یصبوا الی ستری الامن رای بیغاء خضراء حله زمان الصفا غایب من الایک و الوکری الا من رای ورقا بانات حاجز تمیل الی الف لها کان فی الحجری الا ان تبدا الی عیان من الغیب الی ان تجلی لی جهارا من السری و قلت له یا من لک الکون طامع تحجب عن عینی و قدمت من سحری و قال انبساطا عنک ما کنت بارجا و لکنی عود الی البطن من الظهری تسترت عن دهری تعرفت عن وضعی تسامیت من اسمی تعالیت عن قدری قسما بما بینی و بینک فی الهوی من غیر هن و التباعد و النوی و یجمعنا فی عین جمع جامع شمل الشتات و رافع وهم السوی و یقلبن الضمان و الصاد الذی شرب الجور الزاخرات و ما ارتوی و بلبی المحفوظ من قشر التوی یا مال قلبی عن هواک و لالوی قلبی له عرش علی العرش استوی روحی له ملک علی الملک احتوی العین بدت بکسوه الاسما حتی ظهرت بجمله الاشیاء لا یکتثر الواحد بالاعداد کلا و بتعداد مرا باالراء کنت قبل الظهور مندمجا کانت العین فی مندرجا بعد ما کنت فی مرتوقا قد تحلیت صرت مفتوقا ظهر الکون من تجلینا بدا الیون من تدلینا توصلنا بما ورد ممسک الی وجدان انفاس الحبیب فان القلب قد یجد التسلی من المحبوب فی اشمام طبیب الکون صفاتکم و انتم ذات والخلق لشمس وجهکم ذرات الجمله فیکموا و انتم فیها و انتم لهم و هم لکم مرآت تجلی الحب من کل الجهات علی عینی بانوار الصفات حسبت الحب غیر الکون دهرا و کان الحب عین الکائنات قد کنت من الکون و ما کان وجود شاهدت و قال لی عند شهود کن عند ظهور نا فقیرا عبدا حتی بکم اکن غنیا معبود و انی و ان طوفت بالبیت صوره فی البیت معنی متلاطف طایف تجلی حسن معشوقی لا حباب و عشاق به تنزیه و تشبیه و تقیید و اطلاق تبدا وجهه حسنا تجلی حسنه وجها باسماء و اوصاف و احکام و اخلاق

5. Number 5 - Solitary Verses

English
Beauty's decree is the delight of lovers, and by the beloved's charm the whole horizon glows. You, most perfect manifestation of the everlasting Face; you, the channel of grace flowing from the Creator. In you the appearances of all things reach their seal; through you the noblest virtues are made complete. Take knowledge from the mouths of true men with your heart, not with a mind chained by reason. Turn toward them with soul and heart; a self full of arrogance will never be received. Whoever seeks union in love without letting his own self perish, that is impossible. If you resemble the beloved you reach union with him; leave your self on the road, step forward, come. We grew weary of descending and moving on, worn out by settling and setting off again. We were shown a cave to rest in, set upon one of the edges of the mountains. We dug a pit and fell into it, the way rain falls truly into the shells that form pearls. The one Essence appeared clothed in particular forms; from it the shapes of all creation came forth. Its appearance reached perfection only in the being that gathers all things together: the human being. You are the origin and what arose from creation; you are the return, the one who goes back to the Merciful. Through you the Truth looks upon all beings; for this reason He named you the human being. You, the seal upon the text of the Quran's wisdom; you, the tablet holding the verses of the chapter of Discernment. Through you the signs of divine oneness shine; through you the tongues speak the words of the Merciful. In the wilderness of love for the beloved, a people cry out, calling with their call: my God, it is You. What is the wilderness, what the people, what the wanderers? The wilderness is they, and they are nothing but Him.
Explanation: The poem is in Arabic and reflects the Sufi doctrine of the Perfect Human (insan al-kamil) as the mirror of divine reality. The final couplet plays on the unity of the seeker, the path, and God (fana, annihilation in the divine).

Original

شمارهٔ ۵ - فرد

حکم الجمال بذله العشاق و بعشوه المعشوق فی الافاق یا اکمل مظهر الوجه الباق یا واسطه الفیض من الخلاق ختمت بکم مظاهر الاشیاء تمت بکم مکارم الاخلاق خذوا العلم من افواه الرجال بقلب لا بعقل ذی عقال و اقبل نحوهم روحا و قلبا ولا یقبل بنفس ذی جلال من یطلب فی الحب من الحب وصال من غیر فنا نفسه فهو محال ان تشبه تبلغ وصل المحبوب دع نفسک فی الدرب تقدم و تعال تعبنا من نزول و انتقال رمیتا من حلول و ارتحال علی کهف ارینا مستریحا علی طرف من اطراف الجبال حفرنا حفره فیها وقعنا وقوع الغیث فی صدق اللالی العین بدت بکسوه الاعیان منها ظهرت بصورت الاکوان ماتم ظهورها کمالا الا فی مظهر کون جامع الانسان یا مبداء و مابدا من الاکوان یا مرجع یا یعود الی الرحمن الحق بکم ینظر الی الاعیان سماک لاجل ذالک بالانسان یا خاتم نص حکمه القران یا لوح نصوص سوره الفرقان لاحب بکم لوایح التوحید نطقت بکم السنه الرحمن فی تیه هوی الحبیب قوم یا هو نادوا بندایا الهی یا هو ما التیه و ما القوم و ما التیاه التیه هم و ما هم الا هو

6. Number 6, A Single Piece

English
Look at the pure light and its shadow, and look at the encircling sea and its shadow. All created things appeared from my own being; the world of possibilities became my mirror.
Explanation: These lines are in Arabic. The 'mirror' image reflects a mystical idea that the whole created world mirrors the poet's own inner being.

Original

شمارهٔ ۶ - فرد

انظر الی النور البسیط و ظله وانظر الی البحر المحیط و ظله بدت الکاینات من ذاتی صارت الممکنات مرآتی

7. Ghazal No. 7

English
You are a breeze that comes from the land of the beloved, carrying sweet greetings and the scent of affection. You point toward my journey to the valley of my longing, and you incline toward my leaning toward the land I have chosen. It carried its trusts, reached its station, then returned to its source and turned back to come home again. I told it: the way I return to them, my yearning for it is like my yearning for paradise. O breeze, my beloved's threshold surpasses all others in justice, fairness, and wisdom. So carry my greeting from me to them: peace be upon you, a peace both safe and faithful. I am the best of the pure sons of the sea; I will hasten to you like one racing to fulfill a sacred vow. With my soul, my body, my heart, and all of me, I go to the dwelling of my loved ones, my passion, and my longing.
Explanation: The poem is written in Arabic rather than Persian, addressing a breeze as a messenger to the beloved's homeland, a classical device of love and longing. Some words in the source appear corrupted, so a few readings are interpretive.

Original

شمارهٔ ۷ - غزل

انت نسمه من صوب ارض الاحبه بطیب تحیات و عرف موده تشیر لسیری نحو وادی الجنایه وتصبوا لمیلی صوب ارض رضیته وادت امانات و حلت مقامها و عادت الی عود و مالت لرجعه قعلت لها حال الرجوع الیهم و شوقی الیها مثل شوقی لجنه ایا نسمه ان حبیب اعتاب فایق علی الناس فی حکم و عدل و حکمه ففی بلغی منی الیهم تحییتی سلام علیکم من سلام و مومنه انا خیر اولاد البحر البریه ساسعی الیکم سعی ساع مهر ولیه بروحی و جسمانی و قلبی و جملتی الی حی احبابی و حربی و شیفتی