find here several poems by Chishti Sufis.
The transcription of the Persian text will
by its English translation:
Gar az khodiye khwish berun aa’i to
Dar pardaye tawhid darun aa’i to
Var az ravesh-e chun o cheraa bargozari
Az khod shode bi cheraa o chun aa’i
If outside your own self you
Into the veil of unity you would go.
And if you would go beyond the why and when,
Leaving yourself, into the without why and
when you would go.
Jaan bar in yek bayt daade-ast
Aari in kawhar ze kaani digar-ast
Koshtegaan-e khanjar-e taslim raa
Har zamaan az ghayb jaani-ye digar-ast.
On this verse that great being
gave up his soul
This jewel truly came from a special mine:
Those slain by the sword of submission
Get all the time another life from the unseen.
Kaarist waraai ‘elm raw
Dar bande gohar mabaash raw kaan raa baash
Del hast maqaame gaah begozaar o biaa
Jaan manzele aakherast raw jaan raa baash.
There is a work beyond knowledge,
realise that, go!
Do not work to get jewels, be the mine,
The heart is a temporary abode, leave it
The soul is the final abode, realise that,
Goftam magar keh kaar besaamaan
Yaar az jafaaye khish pashimaan shawad,
Goftam magar zamaane ‘enaayat konad,
Bakht setize-kaar beh farmaan shawad, nashod
I asked that my work might be
fruitful, but no!
That the Friend may repent of His cruelty,
I asked that my times might be more favourable,
That I might influence my adverse fate,
Nur Qotb-e ’Aalam
The following quatrain contains
Maraa naam nikust-o khwaajaye-‘aziem
Do shin-o do laam-o do qaaf-o do jim
Agar naam yaabi to zin harfhaa
Bedanam keh hastiye-to mard-e-fahim.
My name is beautiful, o great
Two sh and two l and two q and two j.
If you find the name from these letters,
Then I know you are a man of understanding!
The name of the Sufi who wrote
the poem as referred to before can be found
by looking to his poem and giving a numerical
value according to the abjad system to the
letters mentioned therein:
2 times the letter shin = 2x300=
600 = Kh
2 times the letter laam = 2x30= 60 = s
2 times the letter qaaf = 2x100=200 = r
2 times the letter jim = 2x3= 6 = w
In Persian the short vowels are
not written, but when you add them you get
Khosraw. So the solution of the riddle is
Abr mibaarad-o man mishawam
Chun konam del bechonin ruz ze deldaar jodaa
Abr-o baran-o man-o yaar setaada budaa’
Man jodaa keria konaan, abr jodaa, yaar
Sabza naw-khiz-o hawaa khorram-o bostaan-e
Bolbol-e-ruye-siyah maanda ze golzaar jodaa
Ay maraa dar tahe har mui ze zolfat-e bandi
Che koni band ze bandam hama yakbaar jodaa.
The cloud rains and I am separated
from the Friend.
How can my heart be separated from the Friend
on such a day?
The cloud, the rain, I - and the Friend
I am alone, crying, the cloud is alone and
the Friend is alone.
Greenery, newly-sprouted, joyful air, a
The nightingale, disgraced, remains separated
from the rosegarden.
O, what are You doing to me, with the root
of every hair
of Your tresses, bound together?
I am enchained by being tied up, and all
of a sudden, alone.
‘Eshq âmad-o shod
chu khunam andar rag-o pust
Tâ kard marâ tahi-o por kard
Ajzâ’-ye-wojudam hamagi dust
Nâmist marâ bar man baqi hama
Love came and spread like blood
in my veins and the skin of me,
It filled me with the Friend and completely
The Friend has taken over all parts of my
Only my name remains, as all is He.
Amir Khosraw is also the poet
of the following lines wherein he expresses
his devotion for his teacher Nizamuddin
Ay pir khaak-e paay-e to nur-e
Meqraaz-e tawba-e to chu laayi shahaadat-ast
Hasti to aan nezaam ke nun-e
Mehraab-e raast kardeh baraaye ‘ebaadat-ast
Did aanke tal’at-e to
o bidaaryaash nabud
Hast aan sagi ke khoftan sobhash be’aadat-ast
O, master! The dust of your feet
is the light of bliss,
Your pair of scissors, while repenting,
is like the no of no god but God.
You are that Nizam, so that by
the N of addressing you
The niche for prayer has been given the
right direction for worship.
The one who saw you and was unaware
Is like that dog whose habit it is to sleep
in the morning.
The following quatrain is by Nizamuddin
Âyam be sar-e-kûye
to pûyân pûyân
Rukhsâr be âb-e-dîde shûyân
Bîchâre rah-e wasl-e to jûyân
Jân mîdeham o nâm-e to
I came to the end of Your street,
Tears came down my cheek, washing, washing.
Union with You, I am helplessly seeking,
My soul I surrender while Your name I am
The following poem is written by ‘Abdurrahman,
a Chishti poet who lived during the days
of emperor Awrangzeb. He is tenderly called
Rahman Baba (= Merciful father). Do you
recognise a verse from the Qur’an
in the following poem:
The earth has bowed down its
head in His adoration,
And the firmament is bent over in the worship
Every tree, and every shrub, stand ready
to bend before Him,
Every herb and blade of grass are a tongue
to utter His praise.
Every fish in the deep praises and blesses
Every bird, in the meadows and in the fields,
The shaykh has also written:
For the Lord of the universe
do not give a symbol derived from His creatures.
Nothing in fact is like Him: He is majestic
in His essence and the All-high.
For Him I have not used any symbol at all,
while all the people have used symbols.
So do not use a symbol for Him and be of
those who understand.
But he also wrote:
She said: ”I marvel at
a lover of such conceit
To walk so proud among a garden’s
I answered: “Do not wonder at what
It is yourself, in the mirror of man”.
Princess Jahanara (1614-1681) - she was
devoted to the Chishti Sufis - has written
these lines, which can be found as an inscription
on her grave. Part of this inscription follows:
Baghair sabza naposhad kasi
Ke qabr-e posh-e gharibaan hamin giyaah
Let naught cover my grave save
the green grass,
For grass well suffices as a covering for
the grave of the lowly.
The following poems have all
been translated by B. Dell and Inam Hasan
from the Urdu original. The poet is Nawab
Gudri Shah Baba, who called himself Khadim,
which means ‘servant’. At the
end of each poem the original Urdu source
has been given:
Since my melancholy heart envisioned
the image of my Friend,
I celebrate the intertwining of my entangled
Thank God, I found the stony
threshold of my Friend,
Why now centre my reverence on the ka’ba?
Where my heart bows, there my
head shall also bow,
Toward my Friend’s lane I shall bow,
as I worship the ka’ba.
To see the blossoming of my heart’s
I shall turn my eyes toward this single
We shall obliterate this difference
Khadim, I shall efface myself to join my
Someone’s beauty has preoccupied
Life’s burdens before his inspiration
possessed my ever-heavy life.
I see my Friend, I see nothing
but my Friend:
Love’s wine transports me with his
Eternal life, which so interanimates
Someone’s love bestowed on me with
Banished is desire for wine,
goblet and decanter,
The Friend’s glance imbues me with
Thank God for freedom from dying!
My annihilation revived me with ever-refreshing
A single glance initiates such
Neither world knows deficiency since he
filled me from his ever-plenty eyes.
Communion with the prophet is
the blessing of this threshold;
Of course the dust from Ali’s doorstep
is my ever-dearest prize!
Death forever exiled, shall never
have access here again, o Khadim,
Once perfect love bestows its ever-living
Each blunder shames me into blushing
Your patient consolation is such favour-filled
I have never perfected true devotion,
But your grace has always cherished me.
Blemish not my slavery with a
My Friend deserves a perfect offering, o
Which kindness have you not offered
No one compares with your loving company.
When in both worlds no shelter
Eloquent fate brought me solace at your
Khadim, I shall dote upon his
Perhaps God will make me dust on my idol’s
And moreover this destitute
man has nothing to contribute
In the court of love save the tribute of
these shards of heart.