The Fragrance of Divine Love and the Drink of Gnosis

 

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.

 

 "The Fragrance of Divine Love and the Wine of Gnosis"

---

بویِ خوشِ تو هر که ز بادِ صبا شنید
از یارِ آشنا سخنِ آشنا شنید

Whoever heard your sweet fragrance carried by the morning breeze

Heard a familiar tale from a beloved friend.

---

ای شاهِ حُسن، چَشم به حالِ گدا فِکَن
کـاین گوش بس حکایتِ شاه و گدا شنید

O sovereign of beauty, cast your gaze upon the beggar,
For these ears have heard many tales of kings and paupers.

---

خوش می‌کنم به بادهٔ مُشکین مَشامِ جان
کز دلق‌پوشِ صومعه بویِ ریا شنید

I perfume my soul with the musk-scented wine,
For the ascetic’s cloak reeks only of hypocrisy.

---

سِرِّ خدا که عارفِ سالِک به کَس نگفت
در حیرتم که باده‌فروش از کجا شنید

The secret of God was never spoken by the wise mystic,
Yet I wonder—how did the wine-seller come to know it?

---

یا رب کجاست محرمِ رازی که یک زمان
دل شرحِ آن دهد که چه گفت و چه‌ها شنید

O Lord, where is one who shares the heart’s hidden truths?
Who can tell what was spoken and what was heard?

---

اینَش سزا نبود دلِ حق‌گُزارِ من
کز غمگسارِ خود سخنِ ناسزا شنید

My grateful heart did not deserve this fate,
To hear such harsh words from its own comforter.

---

محروم اگر شدم ز سرِ کویِ او چه شد؟
از گلشنِ زمانه که بویِ وفا شنید؟

And if I am barred from my beloved’s street, so be it—
Who has ever found the fragrance of loyalty in this world’s garden?

---

ساقی بیا که عشق ندا می‌کند بلند
کان کس که گفت قصهٔ ما هم ز ما شنید

Come, cupbearer, for love calls out aloud,
And the one who told our story first heard it from us.

---

ما باده زیرِ خرقه نه امروز می‌خوریم
صد بار پیرِ میکده این ماجرا شنید

We have not hidden our wine under the robe just today—
The tavern’s elder has witnessed this for ages.

---

ما مِی به بانگِ چنگ نه امروز می‌کشیم
بس دور شد که گنبدِ چرخ این صدا شنید

We have not drawn wine to the sound of the harp just today—
For many cycles, the celestial dome has echoed this song.

---

پندِ حکیمْ محضِ صَواب است و عینِ خیر
فرخنده آن کسی که به سَمعِ رضا شنید

The sage’s advice is pure wisdom and true goodness,
Blessed is the one who listens with an open heart.

---

حافظ، وظیفهٔ تو دعا گفتن است و بس
در بَندِ آن مباش که نشنید یا شنید

Hafiz, your duty is only to supplicate (do do’a)—nothing more.
Do not be concerned with whether they are heard or ignored.

---

Some thoughts

Hafez’s poetry is deeply infused with Sufi symbolism, where seemingly worldly elements—such as wine, the cupbearer, the tavern, and intoxication—serve as metaphors for divine love, spiritual enlightenment, and the mystical journey. This poem is no exception; it weaves themes of love, wisdom, hypocrisy, longing, and surrender into a rich tapestry of Sufi thought.

The Divine Fragrance and Familiar Voice

بویِ خوشِ تو هر که ز بادِ صبا شنید
از یارِ آشنا سخنِ آشنا شنید
"Whoever heard your sweet fragrance carried by the morning breeze, heard a familiar tale from a beloved friend."

Here, the fragrance carried by the morning breeze is not just a pleasant scent—it represents divine presence and spiritual inspiration. In Sufi thought, the "beloved" (یارِ آشنا) is often God or the divine guide. The one who recognizes this fragrance is someone whose heart is already inclined toward the truth, as if hearing an old, familiar voice calling him home.

The Plea for Divine Attention

ای شاهِ حُسن، چَشم به حالِ گدا فِکَن
کـاین گوش بس حکایتِ شاه و گدا شنید
"O sovereign of beauty, cast your gaze upon the beggar, for these ears have heard many tales of kings and paupers."

Here, Hafez adopts the persona of a spiritual seeker ("the beggar"), longing for a glimpse of divine grace. The "king" is the Beloved (God), while the "beggar" symbolizes the soul yearning for divine mercy. The phrase implies that worldly status is an illusion—true kingship lies in spiritual fulfillment.

The Mystical Wine as a Cure for Hypocrisy

خوش می‌کنم به بادهٔ مُشکین مَشامِ جان
کز دلق‌پوشِ صومعه بویِ ریا شنید
"I perfume my soul with the musk-scented wine, for the ascetic’s cloak reeks only of hypocrisy."

Wine in Hafez’s poetry is a Sufi symbol for divine knowledge, ecstasy, and annihilation of the ego (fanā). Here, he contrasts the intoxicating truth of mystical experience with the hollow rituals of hypocritical ascetics. The “scent of hypocrisy” refers to religious figures who outwardly display piety but lack inner sincerity. Instead of seeking salvation in their ways, Hafez turns to wine (gnosis, divine love) as his true source of spiritual awakening.

The Hidden Knowledge of the Tavern

سِرِّ خدا که عارفِ سالِک به کَس نگفت
در حیرتم که باده‌فروش از کجا شنید
"The secret of God was never spoken by the wise mystic, yet I wonder—how did the wine-seller come to know it?"

The "wise mystic" (عارف سالک) is the one who has experienced divine truth but keeps it hidden, following the Sufi belief that true gnosis cannot be openly expressed. Yet, paradoxically, the "wine-seller" (the tavern keeper, symbolic of a spiritual guide or even the divine itself) seems to dispense this hidden wisdom freely. This irony reflects the mystical idea that truth is often found in the most unexpected places, even among those considered "heretical" by orthodox standards.

The Search for a True Companion

یا رب کجاست محرمِ رازی که یک زمان
دل شرحِ آن دهد که چه گفت و چه‌ها شنید
"O Lord, where is one who shares the heart’s hidden truths? Who can tell what was spoken and what was heard?"

This is the classic Sufi lament—the seeker longs for someone who truly understands the depth of spiritual experiences. The "hidden truths" refer to the ineffable nature of divine knowledge, which cannot be conveyed through words alone.

The Pain of Harsh Words from the Beloved

اینَش سزا نبود دلِ حق‌گُزارِ من
کز غمگسارِ خود سخنِ ناسزا شنید
"My grateful heart did not deserve this fate, to hear such harsh words from its own comforter."

This expresses the paradox of divine love—even when the seeker is devoted, the journey is filled with hardship and moments of apparent rejection. In Sufism, the Beloved (God) tests the seeker’s sincerity through trials and suffering.

The Question of Loyalty in a Faithless World

محروم اگر شدم ز سرِ کویِ او چه شد؟
از گلشنِ زمانه که بویِ وفا شنید؟
"And if I am barred from my beloved’s street, so be it—who has ever found the fragrance of loyalty in this world’s garden?"

Here, Hafez resigns himself to his fate, acknowledging that true loyalty and faithfulness are rare in the temporal world. The "garden of the world" is ephemeral, filled with fleeting attachments, while divine love is eternal.

Love’s Call and the Transmission of Mystical Truth

ساقی بیا که عشق ندا می‌کند بلند
کان کس که گفت قصهٔ ما هم ز ما شنید
"Come, cupbearer, for love calls out aloud, and the one who told our story first heard it from us."

The "cupbearer" (ساقی) is a key Sufi figure, often representing a spiritual guide who dispenses divine wisdom (the wine). Love itself announces its presence, and those who claim to tell the seeker’s story ultimately receive their wisdom from the seekers themselves—a reflection of the cyclical nature of spiritual knowledge.

Wine as an Ancient Tradition

ما باده زیرِ خرقه نه امروز می‌خوریم
صد بار پیرِ میکده این ماجرا شنید
"We have not hidden our wine under the robe just today— the tavern’s elder has witnessed this for ages."

Hafez reminds us that the pursuit of divine love is not new—many spiritual figures before him have walked this path, hiding their intoxication beneath their cloaks (representing secrecy in mystical practices).

The Echo of Devotion Through Time

ما مِی به بانگِ چنگ نه امروز می‌کشیم
بس دور شد که گنبدِ چرخ این صدا شنید
"We have not drawn wine to the sound of the harp just today— for many cycles, the celestial dome has echoed this song."

The music of divine love has resonated through the cosmos for ages. This verse reflects the timelessness of the mystical experience—the sound of yearning, devotion, and spiritual ecstasy has always been part of existence.

The Value of Wisdom

پندِ حکیمْ محضِ صَواب است و عینِ خیر
فرخنده آن کسی که به سَمعِ رضا شنید
"The sage’s advice is pure wisdom and true goodness, blessed is the one who listens with an open heart."

While intoxication (mysticism) is often opposed to strict wisdom (rationality), Hafez acknowledges that both have their place. True wisdom, when accepted with sincerity, leads to spiritual fulfillment.

The Final Message: Prayer and Surrender

حافظ، وظیفهٔ تو دعا گفتن است و بس
در بَندِ آن مباش که نشنید یا شنید
"Hafiz, your duty is only to offer prayers—nothing more. Do not be concerned with whether they are heard or ignored."

This closing couplet encapsulates the essence of Sufi surrender—the seeker’s role is only to pray, love, and seek truth, without attachment to the outcome. Whether the Beloved listens or remains silent is not the seeker’s concern—faith and devotion must persist regardless of response.

Final Reflection

Hafez, in this poem, urges us to seek divine love beyond rigid dogma, to find truth in unexpected places, and to persist in devotion without expecting rewards. He highlights the contrast between empty piety and genuine mystical experience, reminding us that spiritual wisdom is a path of surrender, longing, and timeless love.

Source of Guiding Principles of this Ummah

 

 

 

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

 

 

Iqbal   – "Secrets of Selflessness"

Section 17 – On the Meaning That a Nation’s System Cannot Exist Without Its Code, and the Code of the Nation of Muhammad is the Quran

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بخش ۱۷ - در معنی اینکه نظام ملت غیر از آئین صورت نبندد و آئین ملت محمدیه قرآن است

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ملتی را رفت چون آئین ز دست
مثل خاک اجزای او از هم شکست

When a nation loses its guiding code,
Its people scatter like dust in the wind.

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هستی مسلم ز آئین است و بس
باطن دین نبی این است و بس

The very existence of a Muslim rests on this code alone—
The essence of the Prophet’s faith is nothing else but this.

---

برگ گل شد چون ز آئین بسته شد
گل ز آئین بسته شد گلدسته شد

A flower’s petals hold together only by form,
And through this form, the flower becomes a bouquet.

---

نغمه از ضبط صدا پیداستی
ضبط چون رفت از صدا غوغاستی

A melody is only born through measured sound,
Without measure, sound turns into chaos.

---

در گلوی ما نفس موج هواست
چون هوا پابند نی گردد ، نواست

In our throats, breath is just moving air,
But when restrained, it becomes song.

---

تو همی دانی که آئین تو چیست؟
زیر گردون سر تمکین تو چیست؟

Do you know what your guiding code is?
Under the heavens, what grants you stability?

---

آن کتاب زنده قرآن حکیم
حکمت او لایزال است و قدیم

That living book, the wise Quran,
Its wisdom is eternal and unchanging.

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نسخه ی اسرار تکوین حیات
بی ثبات از قوتش گیرد ثبات

It holds the secrets of creation’s design,
And from its strength, the unstable finds stability.

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حرف او را ریب نی تبدیل نی
آیه اش شرمنده ی تأویل نی

Its words contain no doubt, no alteration,
Its verses need no forced interpretation.

---

پخته تر سودای خام از زور او
در فتد با سنگ ، جام از زور او

Raw minds ripen through its force,
Like fragile glass shattering against stone.

---

می برد پابند و آزاد آورد
صید بندان را بفریاد آورد

It removes shackles and grants freedom,
It compels the captors to cry for release.

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نوع انسان را پیام آخرین
حامل او رحمة للعالمین

It is the final message for humankind,
Brought by the Messenger, mercy to all worlds.

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ارج می گیرد ازو ناارجمند
بنده را از سجده سازد سر بلند

Through it, the worthless find worth,
And a servant rises from prostration with dignity.

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رهزنان از حفظ او رهبر شدند
از کتابی صاحب دفتر شدند

Those once lost become leaders by preserving it,
Through this book, the illiterate became scholars.

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دشت پیمایان ز تاب یک چراغ
صد تجلی از علوم اندر دماغ

Like a lone lamp brightening the desert path,
It lit a hundred sparks of knowledge in the mind.

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آنکه دوش کوه بارش بر نتافت
سطوت او زهره ی گردون شکافت

A burden too heavy even for the mountains,
Yet its power shook the heavens themselves.

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بنگر آن سرمایه ی آمال ما
گنجد اندر سینه ی اطفال ما

Look upon this treasure of our hopes—
It rests within the hearts of our children.

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آن جگر تاب بیابان کم آب
چشم او احمر ز سوز آفتاب

The one whose soul endured the scorching deserts,
His eyes reddened by the sun’s blazing fire.

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خوشتر از آهو رم جمازه اش
گرم چون آتش دم جمازه اش

His camel, faster than the fleeing deer,
Its breath burning hot like a flame.

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رخت خواب افکنده در زیر نخیل
صبحدم بیدار از بانگ رحیل

Sleeping beneath the shade of date palms,
Awakening at dawn to the call of journey.

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دشت سیر از بام و در ناآشنا
هرزه گردد از حضر ناآشنا

A traveler, unfamiliar with cities and walls,
Restless in settled lands, uneasy in stillness.

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تا دلش از گرمی قرآن تپید
موج بیتابش چو گوهر آرمید

Yet when his heart pulsed with the warmth of the Quran,
His turbulent soul found rest like a pearl in the sea.

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خواند ز آیات مبین او سبق
بنده آمد ‘ خواجه رفت از پیش حق

He learned the clear lessons of its verses,
A slave became free, and the master faded before God.

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ای گرفتار رسوم ایمان تو
شیوه های کافری زندان تو

O you, imprisoned by lifeless traditions,
Your faith is trapped within rituals of disbelief.

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گر تو میخواهی مسلمان زیستن
نیست ممکن جز بقرآن زیستن

If you truly wish to live as a Muslim,
There is no way but to live by the Quran.

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Some thoughts

Iqbal employs symbolic Sufi language in this passage to illustrate a profound message: that a nation without its guiding principles disintegrates, just as dust scatters in the wind. The core of his argument is that the existence of Muslims as a unified Ummah is bound to the Quran, and without it, they become lost and fragmented.

His revolutionary idea of ummatic governance is deeply embedded in these verses. He contrasts the transformative power of the Quran with the condition of Muslims who have abandoned its teachings. Iqbal suggests that when the Quran is at the heart of society, it uplifts the weak, turns ignorance into knowledge, and brings dignity to the oppressed. He critiques those who have turned religion into empty rituals, warning that Islam is not about passive spirituality or blind imitation but about action, leadership, and justice.

Iqbal also uses powerful metaphors from Sufi tradition—breath turning into song, light guiding the desert traveler—to emphasize that discipline and commitment to the Quran bring harmony and purpose. Without this, chaos prevails.

At the core of his message is a call for Muslims to reclaim their collective identity through the Quran, rejecting both colonial influence and internal stagnation. The Quran, he argues, is not merely a text of worship but a dynamic force for social, intellectual, and political renewal. His vision is clear: only by returning to the Quran as the foundation of governance and civilization can the Muslim world reclaim its lost dignity and strength.

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: My heart slips from my grasp

دل می‌رود ز دستم صاحب‌ دلان 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: