Be Yourself and Embrace Life

 

 

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

 

 

 

Khājeh Shams-od-Dīn Moḥammad Ḥāfeẓ-e Shīrāzī (Persian: خواجه شمس‌‌الدین محمد حافظ شیرازی), known by his pen name Hafez (حافظ Ḥāfeẓ lit. 'the memorizer' or 'the (safe) keeper'; 1325–1390) or Hafiz, is an influential figure in Sufi literature, and himself is known to be a Sufi possessing the gifts of the oracles, as Lisän al-Ghayb, tongue of the unseen.

 

 

Hafez’s Ghazal 5

دل می‌رود ز دستم صاحب‌دلان خدا را 

دردا که راز پنهان خواهد شد آشکارا

 

My heart slips from my grasp—O wise ones, for God's sake,
Alas, the hidden secret is on the verge of being revealed.

کشتی‌شکستگانیم ای بادِ شُرطِه برخیز

باشد که باز بینم دیدار آشنا را

 

We are shipwrecked souls—O eastern wind, rise and blow,
Perhaps I may once more behold a familiar face.

ده‌روزه مِهرِ گردون افسانه است و افسون

نیکی به جای یاران فرصت شمار یارا

 

The love of fortune is fleeting, nothing more than a fable and illusion.
O friend, cherish the chance to show kindness while it remains.

 

در حلقهٔ گل‌ و مُل خوش خواند دوش بلبل

هاتِ الصَّبُوحَ هُبّوا یا ایُّها السُّکارا

 

Among the flowers and the scent of wine, the nightingale sang last night:
"Bring forth the morning drink! Awake, O intoxicated ones!"

ای صاحب کرامت شُکرانهٔ سلامت

روزی تَفَقُّدی کن درویشِ بی‌نوا را

 

O one blessed with grace, if you are grateful for your well-being,
Spare a thought, one day, for the destitute and weary.

آسایش دو گیتی تفسیرِ این دو حرف است

با دوستان مُروّت با دشمنان مُدارا

 

The peace of both this world and the next lies in these two principles:
Honor in friendship, patience in enmity.

 

در کویِ نیک‌نامی ما را گذر ندادند

گر تو نمی‌پسندی تغییر کن قضا را

 

They did not allow me entry into the path of the virtuous.
If you disapprove, then change the decree of fate.

آن تلخ‌وَش که صوفی اُم‌ُّالخَبائِثَش خواند

اَشهیٰ لَنا و اَحلیٰ مِن قُبلَةِ العَذارا

 

That bitter drink, which the ascetic calls the "mother of all evils,"
For us, is sweeter and more desirable than a maiden’s kiss.

هنگامِ تنگ‌دستی در عیش کوش و مستی

کاین کیمیایِ هستی قارون کُنَد گدا را

 

In times of hardship, seek joy and intoxication,
For this alchemy of existence can turn a beggar into a king.

سرکش مشو که چون شمع از غیرتت بسوزد

دلبر که در کف او موم است سنگِ خارا

 

Do not be arrogant, for like a candle, you may burn with jealousy,
While the beloved holds even the hardest stone like wax in their hands.

آیینهٔ سِکَندر جامِ می است بنگر

تا بر تو عرضه دارد احوالِ مُلکِ دارا

 

The goblet of wine is Alexander’s mirror—look into it,
That it may show you the fate of the kingdom of Darius.

خوبان پارسی‌گو بخشندگانِ عمرند

ساقی بده بشارت رندانِ پارسا را

 

The Persian-speaking beauties are givers of life,
O cupbearer, bring good news to the wandering souls of devotion.

 

حافظ به خود نپوشید این خرقهٔ مِی‌ْآلود

ای شیخِ پاک‌دامن معذور دار ما را

 

Hafez did not wear this wine-stained robe by mere whim,
O chaste elder, grant me your pardon.


A Deep Dive into Hafez’s Ghazal 5: Love, Suffering, and the Beauty of Life

Hafez’s poetry is a delicate interplay of love, longing, wisdom, and defiance against fate. In this ghazal, he explores the bittersweet nature of love, the transience of the world, the necessity of kindness, and the art of finding joy even in hardship. His words are imbued with metaphors that go beyond mere romantic love, often reflecting spiritual yearning, the fleeting nature of human attachments, and a philosophical approach to life’s challenges.



1. Love and Longing

دل می‌رود ز دستم صاحب‌دلان خدا را

دردا که راز پنهان خواهد شد آشکارا

 

"My heart slips from my grasp—O wise ones, for God's sake,
Alas, the hidden secret is on the verge of being revealed."

Hafez begins with intense emotion, describing how love has overwhelmed him, making him lose control over his heart. The phrase "راز پنهان" (hidden secret) suggests a deep, concealed love,  for the divine. The tension between concealment and revelation highlights the emotional turmoil that love often brings.

2. The Hope of Reunion and the Pain of Separation

کشتی‌شکستگانیم ای بادِ شُرطِه برخیز

باشد که باز بینم دیدار آشنا را

 

"We are shipwrecked souls—O eastern wind, rise and blow,
Perhaps I may once more behold a familiar face."

Hafez likens himself to a shipwrecked traveler, lost in the stormy seas of love and fate. The eastern wind (باد شرطه) is a hopeful symbol, representing an external force that could reunite him with his beloved or restore what has been lost. This longing is not just personal but universal—everyone has a face they yearn to see again.

3. The Illusions of the World and the Importance of Friendship

ده‌روزه مِهرِ گردون افسانه است و افسون

نیکی به جای یاران فرصت شمار یارا

 

"The love of fortune is fleeting, nothing more than a fable and illusion.
O friend, cherish the chance to show kindness while it remains."

Here, Hafez addresses the fleeting nature of worldly love and success. The phrase "ده‌روزه مهر گردون" (ten-day love of fate) emphasizes how quickly fortune and affections change. Instead of chasing illusions, he advises focusing on kindness and true friendships, as these are the only things that endure.

4. Celebration of Life in the Face of Hardship

در حلقهٔ گل‌ و مُل خوش خواند دوش بلبل

هاتِ الصَّبُوحَ هُبّوا یا ایُّها السُّکارا

 

"Among the flowers and the scent of wine, the nightingale sang last night:
'Bring forth the morning drink! Awake, O intoxicated ones!'"

Hafez often uses wine as a metaphor for ecstasy, joy, and spiritual enlightenment. Here, the nightingale, a symbol of the soul or the poet, urges people to rise and enjoy life before it slips away. The intoxication he speaks of is a metaphor for divine love or the intoxicating nature of beauty and poetry.

5. Gratitude and Compassion

ای صاحب کرامت شُکرانهٔ سلامت

روزی تَفَقُّدی کن درویشِ بی‌نوا را

 

"O one blessed with grace, if you are grateful for your well-being,
Spare a thought, one day, for the destitute and weary."

This verse speaks to the importance of generosity and gratitude. Hafez reminds those who are fortunate to share their blessings with the less fortunate. True gratitude is not just a feeling—it is expressed through action. This reflects the Sufi ideal of selflessness and compassion.

6. The Secret to Peace in Life

آسایش دو گیتی تفسیرِ این دو حرف است

با دوستان مُروّت با دشمنان مُدارا

 

"The peace of both this world and the next lies in these two principles:
Honor in friendship, patience in enmity."

One of Hafez’s most famous pieces of wisdom, this verse captures a simple yet profound philosophy for life. The two essential virtues are:

1. Muruwwat (مروت) – Nobility and kindness in friendships.


2. Mudara (مدارا) – Forbearance and patience toward one’s enemies.



Following these principles, he suggests, leads to inner and outer harmony.

 

7. Defiance Against Fate

در کویِ نیک‌نامی ما را گذر ندادند

گر تو نمی‌پسندی تغییر کن قضا را

 

"They did not allow me entry into the path of the virtuous.
If you disapprove, then change the decree of fate."

This verse is bold and rebellious. Hafez critiques societal or divine forces that prevent people from achieving virtue or success. His sarcastic remark about changing fate challenges both social and divine determinism, emphasizing his refusal to accept rigid moral judgments.

8. The Sweetness of the Forbidden

آن تلخ‌وَش که صوفی اُم‌ُّالخَبائِثَش خواند

اَشهیٰ لَنا و اَحلیٰ مِن قُبلَةِ العَذارا

 

"That bitter drink, which the ascetic calls the 'mother of all evils,'
For us, is sweeter and more desirable than a maiden’s kiss."

Hafez criticizes religious hypocrisy, and the lack of knowledge about the Drink of Gnosis, or Ma'arifah. To him, what is forbidden by the ascetics is what brings joy of union. This line reflects a larger Sufi philosophy—true spirituality is about inner truth, not rigid dogma.

9. The Alchemy of Joy in Hardship

هنگامِ تنگ‌دستی در عیش کوش و مستی

کاین کیمیایِ هستی قارون کُنَد گدا را

 

"In times of hardship, seek joy and intoxication,
For this alchemy of existence can turn a beggar into a king."

Even in poverty or suffering, Hafez advises embracing joy and celebration. He sees joy as a transformative force, capable of elevating even the most downtrodden. This is a radical rejection of despair, advocating resilience through happiness.

10. Love’s Power Over the Proud

سرکش مشو که چون شمع از غیرتت بسوزد

دلبر که در کف او موم است سنگِ خارا

 

"Do not be arrogant, for like a candle, you may burn with jealousy,
While the beloved holds even the hardest stone like wax in their hands."

Hafez warns against pride and possessiveness in love. The beloved has a power that melts even the hardest hearts, while jealous lovers destroy themselves with their own fire.


11. Wisdom Through the Wine Cup

آیینهٔ سِکَندر جامِ می است بنگر

تا بر تو عرضه دارد احوالِ مُلکِ دارا

 

"The goblet of wine is Alexander’s mirror—look into it,
That it may show you the fate of the kingdom of Darius."

Wine once again represents gnosis, knowledge, wisdom and reflection. The reference to Alexander and Darius reminds us that all power is temporary, and true knowledge comes from accepting impermanence.

12. The True Givers of Life

خوبان پارسی‌گو بخشندگانِ عمرند

ساقی بده بشارت رندانِ پارسا را

 

"The Persian-speaking beauties are givers of life,
O cupbearer, bring good news to the wandering souls of devotion."

Hafez praises Persian culture and language, seeing it as a source of beauty and life itself. He calls for the celebration of art, love, and poetry.


---

Final Thought: A Rebellious Farewell

حافظ به خود نپوشید این خرقهٔ مِی‌ْآلود

ای شیخِ پاک‌دامن معذور دار ما را

 

"Hafez did not wear this wine-stained robe by mere whim,
O chaste elder, grant me your pardon."

Here, Hafez criticizes religious authorities, playfully asking for their forgiveness while remaining unapologetic about his choices.

No one reaches Him on their own

 

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

 

 

 

Mulla Muhammad Shirin Maghribi Tabrizi, known as Shirin or Mulla Muhammad Shirin, and famously referred to as Shams Maghribi (749–809 AH), was a Persian Sufi and poet from the second half of the 8th century AH. The year and place of his death are recorded as either 809 or 810 AH in Surkhab, Tabriz. He was buried in the Hazira of Baba Farid.

Some attribute his title "Maghribi" to his journey to the Maghreb and receiving a Sufi cloak from one of the disciples of Ibn Arabi.

Maghribi followed the Sufi path under Isma'il Sisi, who was a companion of Nur al-Din Abd al-Rahman Isfarayini and an associate of Kamal al-Din Khujandi.

In addition to Persian poetry, some of his works have been found in Arabic and the Pahlavi-Azeri language.

Maghribi’s divan consists of 3,000 verses, including ghazals, tarji‘-bands, and rubaiyat, with most of his poetry focusing on mystical themes, particularly the concept of wahdat al-wujud (oneness of being), the importance of spiritual journeying (suluk), divine proximity, and the mystical states of the seeker.

Besides his Persian divan, he authored works in Arabic and Pahlavi-Azeri. His known writings include:

Asrar al-Fatiha
Risala-yi Jam-i Jahan-Numa (a commentary on Ibn Arabi’s views)
A selection from the commentary on Ibn al-Farid’s Ta’iyyah qasida
Durr al-Farid fi Ma‘rifat al-Tawhid (in Persian, on the unity of God, His attributes, and actions)
Nuzhat al-Sasaniyya
Nasihat Nama
Ira'at al-Daqa'iq fi Sharh Mir'at al-Haqa'iq
His Persian Divan has been compiled and made available with the efforts of several contributors at Ganjur.

هیچکسی به خویشتن ره نبرد به سوی او
بلکه به پای او رود هر که رود به کوی او

 

No one reaches Him on their own,
Rather, whoever goes to His abode does so by His guidance.

پرتو مهر روی او تا نشود دلیل جان
جان نکند عزیمت دیدن مهر روی او
 

Until the light of His radiant face becomes the guide for the soul,
The soul will not embark on the journey to witness the sun of His face.

دل کششی نمیکند هیچ مرا به سوی او
تا کششی نمی‌رود سوی دلم ز سوی او

 

My heart does not pull me toward Him at all,
Unless a pull comes from Him toward my heart.

تا که شنیده‌ام که او دارد آرزوی من
می‌نرود ز خاطرم یک نفس آرزوی او

 

Ever since I heard that He longs for me,
Not for a single breath has my longing for Him left my heart.

چون ز‌ زبان ماست او هر نفسی به گفتگو
پس همه گفتگوی ما باشد گفتگوی او
 

 

Since every breath of ours speaks through His tongue,
Then all our conversations are, in fact, His conversation.

هست همه‌ دل جهان در سر زلف او نهان
هر که دلی طلب کند گو بطلب ز موی
 

Until someone seeks Him by His own will,
No one ever truly becomes His seeker.
All of our seeking is, in reality, His seeking of us.

بس که نشسته روبرو با دل خوپذیر من
دل بگرفت جملگی عادت و خلق و خوی
 

The hearts of the whole world are hidden in the locks of His hair,
Whoever seeks a heart, let them search in His tresses.

بس که نشسته روبرو با دل خوپذیر من
دل بگرفت جملگی عادت و خلق و خوی او
 

Because He has sat face to face with my receptive heart for so long,
My heart has entirely taken on His habits and character.

قدر نبات یافت آب از اثر مصاحبت
گِل چو شود قرین گُل گیرد رنگ و بوی
 

 Water gains the value of nectar through its companionship with it,
Just as clay, when near a rose, takes on its color and fragrance.

مست و خراب او منم جام شراب او منم
نیست به غیر من کسی میکده و سبوی او
 

I am intoxicated and lost in Him, I am His cup of wine,
There is none but me in His tavern and goblet.

می ز سبوی او طلب آب ز جوی او طلب
بحر شود اگر کسی آب خورد ز جوی او
 

Seek wine from His goblet, seek water from His stream,
Whoever drinks from His stream will become an ocean.

مغربی از شراب او گشت چنانکه هر سحر
تا به فلک همی‌رسد نعره و های و هوی او
 

Maghrebi, from His wine, has become such that every dawn,
His cries and wails reach the heavens.

All that I have brought

 

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Nūr ad-Dīn 'Abd ar-Rahmān Jāmī, one of the most prolific writers, scholars and poets of Islam is known for several odes to the Prophetﷺ . This particularly moving ode, titled,  (صد سلامت می فرستم هر دم ای فخر کرام), Oh glorious one ﷺ, I extend hundred greetings to you with every breath of mine, is often recited in prayer assemblies of pious people, especially in my homeland Kashmir.

 

یا شَفیعَ الْمُذْنِبین بار گناه آورده ام
بر درت این بار با پشت دو تاه آورده ام

 

 چشمِ رحمت برگُشا، موی سفیدِ من نِگر
گرچه از شرمندگی روی سیاه آورده ام

 
آن نمی گویم که بودم سال ها در راهِ تو
هستم آن گُمره که اکنون رو به راه آورده ام

 
عجز و بی خویشی ودرویشی و دلریشی و درد
این همه بر دعوی عشقت، گواه آورده ام

 
دیو رَهْزن در کمین، نفس و هوا اعدای دین
زین همه با سایه لُطفت پناه آورده ام

گر چه روی معذرت نگذاشت گستاخی مرا
کرده گستاخی زبان عُذرخواه آورده ام

بسته ام بر یکدیگر نخلی ز خارستان طبع
سوی فردوسِ برین مُشتی گیاه آورده ام

     

  

Oh intercessor of sinners, I come bearing a load of sins

To your door,  I am stooping with this burden I am carrying

 
With your merciful gaze, glance at my white hair

Despite, shamefully, I have brought a blackened face

I don’t mean to say to have been on your path for years

I am that astray person who just turned back towards the right path
 
Inability, kindredless-ness, heartbreak, being a dervish and pain

I declare my love for you, bringing these witnesses
 
The deceiving demons lying in ambush, ego and desire - enemies of faith

I seek refuge from them all, under your beneficent shadow
 

Although my impudence left no room for excuses
Having been impudent, I come with an apologetic tongue 
 

I have tied together a few stalks of palms from my nature

To the green paradise I just have brought these handful of plants
 

This is a simple recitation for your benefit:

Bani Adam

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Muslih al-Dīn bin Abdallāh Shīrāzī better known as Saadi Shīrāzī (1210–1292),  in one of the poems from his collection the Rose Garden or Gulistan,  tried to remind us on what it means to be human. This particular section of the poem became rather popular recently and is known as Bani Adam:

بنی آدم اعضای یکدیگرند
که در آفرینش ز یک گوهرند

چو عضوی به درد آورد روزگار
دگر عضوها را نماند قرار

تو کز محنت دیگران بی غمی
نشاید که نامت نهند آدمی

The translation with my limited abilities is as follows:

بنی آدم اعضای یکدیگرند
که در آفرینش ز یک گوهرند

The children of Adam are like the parts of one another
Sharing their essence and origin in creation

چو عضوی به درد آورد روزگار
دگر عضوها را نماند قرار

When one part is fated to be in pain
How can the other parts be at ease?

تو کز محنت دیگران بی غمی
نشاید که نامت نهند آدمی

If the tribulations of others leave you unperturbed
Perhaps you are not fit to be known as a human


There is an excellent recital here:

God is sufficient

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Al-Shafi‘i (767–820),  in one of his poems, gives us an apt reminder considering the state of panic outbreak:

يا صاحبَ الهمِّ إنَّ الهمَّ مُنْفَرِجٌ

أَبْشِرْ بخيرٍ فإنَّ الفارجَ اللهُ

اليأسُ يَقْطَعُ أحيانًا بصاحِبِهِ

لا تَيْائَسَانَّ فإنَّ الكافيَ اللهُ

اللهُ يُحْدِثُ بعدَ العُسرِ مَيْسَرَةً

لا تَجْزَعَنَّ فإنَّ الصانعَ اللهُ

فإذا بُلِيتَ فثِقْ باللهِ، وارْضَ بهِ

إنَّ الذي يَكْشِفُ البَلْوَى هو اللهُ

واللهِ مَا لَكَ غيرُ اللهِ مِن أحدٍ

فحَسْبُك اللهُ في كلٍّ لكَ اللهُ

The translation with my limited abilities is as follows:

يا صاحبَ الهمِّ إنَّ الهمَّ مُنْفَرِجٌ
أَبْشِرْ بخيرٍ فإنَّ الفارجَ اللهُ

O anxious one, relief is forthcoming
Give glad tidings of good,  For the Capable Reliever is God

اليأسُ يَقْطَعُ أحيانًا بصاحِبِهِ
لا تَيْائَسَانَّ فإنَّ الكافيَ اللهُ

Despair can sometimes make one forlorn
Do not despair as God is the Sufficient

اللهُ يُحْدِثُ بعدَ العُسرِ مَيْسَرَةً
لا تَجْزَعَنَّ فإنَّ الصانعَ اللهُ

God forges ease with every hardship
Do not be perturbed, as the Designer is God

فإذا بُلِيتَ فثِقْ باللهِ، وارْضَ بهِ
إنَّ الذي يَكْشِفُ البَلْوَى هو اللهُ

If you are tested then place your trust in God and depend on him wholeheartedly
Indeed the One who Removes the tribulations is God

واللهِ مَا لَكَ غيرُ اللهِ مِن أحدٍ
فحَسْبُك اللهُ في كلٍّ لكَ اللهُ

By God, there is no one for you save Him
Take God as Sufficient for you, He truly is on your side

There is an excellent recital here:

Who will be there for me?

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Mansour Al-Hallaj reportedly wrote this very moving ode to his Beloved

 

إِذا هَجَرتَ فَمَن لي

وَمَن يُجَمِّلُ كُلّي  

وَمَن لِروحي وَراحي

يا أَكثَري وَأَقَلّي

أَحَبَّكَ البَعضُ مِنّي
فقَد ذَهَبتَ بِكُلّي

يا كُلَّ كُلّي فَكُنْ لي

إِنْ لَم تَكُن لي فَمَن لي  

يا كُلَّ كُلّي وَأَهلي

عِندَ اِنقِطاعي وَذُلّي

ما لي سِوى الروحِ خُذها

وَالروحُ جُهدُ المُقِلِّ

If You renounce me, then who will be there for me
Who will embellish all of me
And who would be there for my soul and solace
 O (you who is) the most of me and the least of me
I loved You with only a part of me
And you left with all of my being
O all of the entirety of my being, be there for me
For if You won't be, then who else would be there for me
O all of the entirety of my being and my kin
At the time of my isolation and humiliation
I have nothing but my soul, so take it
As it is the best thing that a destitute possesses 

 

There are several compositions in audio, I have selected a couple of them here, this one without music:

And this one with singing and music:

On sin and the decay of nations

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

ʿAbd Allāh ibn al-Mubārak (726-797),  a famous scholar, noting the decline of morality in the Muslim societies  lamented:

رَأَيْت الذُّنُوبَ تُمِيتُ الْقُلُوبَ
وَقَدْ يُورِثُ الذُّلَّ إدْمَانُهَا

وَتَرْكُ الذُّنُوبِ حَيَاةُ الْقُلُوبِ
وَخَيْرٌ لِنَفْسِك عِصْيَانُهَا

وهل أفسد الدين إلا الملوكُ
وأحبارُ سوء ورهبانُها

وباعوا النفوس فلم يربحوا
ولم تغل في البيع أثمانها

لقد وقع القوم في جيفةٍ
يبين لذي اللب إنتانها

The translation with my limited abilities is as follows:

رَأَيْت الذُّنُوبَ تُمِيتُ الْقُلُوبَ
وَقَدْ يُورِثُ الذُّلَّ إدْمَانُهَا

I saw that sins do away with the hearts
And only disgrace is bequeathed by addiction to sin

وَتَرْكُ الذُّنُوبِ حَيَاةُ الْقُلُوبِ
وَخَيْرٌ لِنَفْسِك عِصْيَانُهَا

And abandoning sins is what brings the hearts to life
And it is better for your soul (نَفْسِ)  that you disobey it( do not give in to its desires )

وهل أفسد الدين إلا الملوكُ
وأحبارُ سوء ورهبانُها

And has religion been corrupted other than by the Kings
And evil scholars and its own monks?

وباعوا النفوس فلم يربحوا
ولم تغل في البيع أثمانها

They sold their souls, but gained no profit
The transaction fetched them but a measly sum

لقد وقع القوم في جيفةٍ
يبين لذي اللب إنتانها

People have fallen into rot and decay,
Its foul smell clear to one with discerning intellect.

You can listen to the recitation here: