New Ghazal Posted: You arrived late, O intoxicated beloved, Ghazal 41 by Saadi
Check out the latest ghazal from hamed:
You arrived late, O intoxicated beloved, Ghazal 41 by Saadi
Description: This ghazal captures Saadi's profound surrender to love and beauty. The poet addresses a beloved who arrives late but holds such charm that their presence overwhelms any grievance. Saadi illustrates the inescapable pull of love, comparing it to a fish trapped in a net. He reflects on how the allure of beauty has led even the devout astray. The beloved’s beauty and grace are likened to a tall cypress, unmatched by anything in nature. Saadi laments his helplessness, expressing both the pain and inevitability of devotion, and concludes with a rhetorical question that underlines the exclusivity of his dedication.
New Hekayat Posted: Hekayat 25 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 25 from Chapter 8 of Golestan of Saadi
A news that you know will hurt a heart, remain silent until someone else brings it. O nightingale! Bring the glad tidings of spring, Leave the bad news to the owl.
New Hekayat Posted: Hekayat 24 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 24 from Chapter 8 of Golestan of Saadi
Strike the head of the snake with the enemy's hand, for it will not be devoid of one of the two benefits: If this one prevails, you have killed the snake, and if that one prevails, you are rid of the enemy. Do not feel safe from a weak enemy…
New Hekayat Posted: Hekayat 23 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 23 from Chapter 8 of Golestan of Saadi
When the enemy exhausts all schemes, they will shake the chain of friendship, and through friendship, they will achieve what no enemy can.
New Hekayat Posted: Hekayat 22 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 22 from Chapter 8 of Golestan of Saadi
When you see that there is discord in the enemy's army, remain united. And if they gather together, consider their turmoil. Sit peacefully with your friends When you see war among your enemies But if you see them united, String your bow and strike the castle.
New Hekayat Posted: Hekayat 21 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 21 from Chapter 8 of Golestan of Saadi
The ill-natured person is caught in the grip of an enemy from which they can find no escape, wherever they may go. Even if the ill-natured escapes calamity and reaches the heavens,They will still be in torment from their own bad nature.
New Hekayat Posted: Hekayat 20 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 20 from Chapter 8 of Golestan of Saadi
A king should not drive his anger towards enemies to such an extent that friends lose trust. The fire of anger first falls upon the one who is angry and then may or may not reach the enemy. It is not fitting for a son of Adam, born of dust,…
New Hekayat Posted: Hekayat 19 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 19 from Chapter 8 of Golestan of Saadi
Two types of people are enemies of the kingdom and religion: a king without forbearance and a devout man without knowledge. May such a king not rule over the land, Who is not an obedient servant of God.
New Hekayat Posted: Hekayat 18 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 18 from Chapter 8 of Golestan of Saadi
Excessive anger leads to fear, and untimely kindness removes awe. Do not be so harsh that people grow weary of you, nor so lenient that they become bold towards you. Harshness and gentleness together are best, Like a physician who both cuts and heals. A wise person does not take…
New Hekayat Posted: Hekayat 17 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 17 from Chapter 8 of Golestan of Saadi
It is a mistake to accept advice from an enemy, but listening is permissible so that you can act contrary to it, which is the right course. Beware of what the enemy says and do the opposite, Lest you regret it and strike your knee in regret. If they show…
New Hekayat Posted: Hekayat 16 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 16 from Chapter 8 of Golestan of Saadi
Whoever eliminates an evil saves people from its calamity and that person from the torment of God Almighty. Forgiveness is praiseworthy, but do not apply a remedy to the wound of a tormentor. He who shows mercy to a snake does not realize that it is an injustice to the…
New Hekayat Posted: Hekayat 15 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 15 from Chapter 8 of Golestan of Saadi
Do not show mercy to a helpless enemy, for if they gain power, they will not forgive you. When you see an enemy weak, do not boast of your strength, For there is wisdom in every bone and courage in every man.
New Hekayat Posted: Hekayat 14 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 14 from Chapter 8 of Golestan of Saadi
When you are hesitant in executing a task, choose the option that causes the least harm. Do not speak harshly to those with a gentle disposition, And do not seek conflict with those who strive for peace. As long as a matter can be resolved with gold, it is not…
New Hekayat Posted: Hekayat 13 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 13 from Chapter 8 of Golestan of Saadi
Whoever makes peace with enemies, has a mind to harm friends. O wise one, wash your hands of that friend, Who sits in the company of your enemies.
New Hekayat Posted: Hekayat 12 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 12 from Chapter 8 of Golestan of Saadi
Speak between two enemies in such a way that if they become friends, you will not be ashamed. Between two people, a quarrel is like a fire; An unfortunate tattler is like a firewood carrier. They make up, and delight their hearts once again, While the tattler remains blind in…
New Hekayat Posted: Hekayat 11 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 11 from Chapter 8 of Golestan of Saadi
A weak enemy who surrenders and pretends to be a friend does so with the intent of becoming a stronger enemy. It has been said that even the loyalty of friends cannot always be trusted, so how much less should one rely on the flattery of foes? Whoever underestimates a…
New Ghazal Posted: I am so captivated by your hair and intoxicated by your scent, Ghazal 40 by Saadi
Check out the latest ghazal from hamed:
I am so captivated by your hair and intoxicated by your scent, Ghazal 40 by Saadi
Description: In this ghazal, Saadi expresses his profound love and obsession for his beloved, portraying how this passion has consumed his entire being. The poet's devotion is so intense that he is oblivious to the rest of the world and rejects all other affections. Saadi describes the surrender of his heart and body to the beloved’s will, comparing the transformative power of love to the eternal intoxication from a divine wine. The poem explores themes of loyalty, spiritual rapture, and the chaos that beauty can bring to those who admire it. Saadi concludes with a lament on the public sharing of his intimate emotions, longing for the sacredness of his love to remain untainted.
New Ghazal Posted: Without you, retreating into solitude is forbidden; Ghazal 39 by Saadi
Check out the latest ghazal from hamed:
Without you, retreating into solitude is forbidden; Ghazal 39 by Saadi
Description: This ghazal by Saadi revolves around the overwhelming power of love and devotion. The poet describes a beloved whose beauty and charm render solitude unbearable and patience elusive. Saadi portrays himself as a prisoner to love, likening his state to a bird caught in a snare or a fish on a hook. The poem highlights the futility of reason and endurance in the face of true passion, while emphasizing loyalty to the beloved. Saadi closes with the assertion that love’s intoxication surpasses any earthly pleasure, elevating the spiritual depth of the poem.
New Ghazal Posted: What hearts you’ve stolen, O cupbearer, with your enticing stride, Ghazal 38 by Saadi
Check out the latest ghazal from hamed:
What hearts you’ve stolen, O cupbearer, with your enticing stride, Ghazal 38 by Saadi
Description: This ghazal by Saadi explores themes of love, temptation, and the power of beauty to disrupt peace and reason. The poet addresses the beloved, likened to a seductive cupbearer, whose allure steals hearts and defeats even the most rational minds. Saadi marvels at the beloved's ability to captivate and destabilize the world through their charm. The interplay of sweetness and cruelty adds to the irresistible nature of the beloved, leading Saadi to surrender to intoxication as an escape from futile resistance. The ghazal blends sensual and spiritual imagery, highlighting the overwhelming nature of love and desire.
New Ghazal Posted: Do not think sweet words from honeyed lips, Ghazal 37 by Saadi
Check out the latest ghazal from hamed:
Do not think sweet words from honeyed lips, Ghazal 37 by Saadi
Description: This ghazal by Saadi reflects on the complexities of love and devotion. He warns that true sweetness comes with bitterness, just as love involves separation and sacrifice. Saadi marvels at the overwhelming power of beauty and its ability to render all others insignificant. He uses vivid imagery to depict the consuming nature of love, suggesting it has the power to burn yet leave no visible trace. The poet concludes with a humble acknowledgment of his smallness under the towering majesty of the beloved. This work highlights themes of longing, spiritual devotion, and the awe-inspiring effect of beauty.
New Ghazal Posted: Like a servant, I’ve come to seek your protection, Ghazal 36 by Saadi
Check out the latest ghazal from hamed:
Like a servant, I’ve come to seek your protection, Ghazal 36 by Saadi
Description: This ghazal by Saadi is a heartfelt expression of submission, longing, and helpless love. The poet likens himself to a servant seeking refuge, captivated and powerless before the beloved’s allure. Saadi acknowledges his repeated attempts to resist but finds himself unable to escape. Themes of jealousy, yearning, and devotion weave through the verses as Saadi contrasts his unwavering love with the beloved's apparent indifference. The ghazal ends with an evocative reflection on the paradox of the beloved's dreamy gaze and the poet’s wakeful longing, capturing the bittersweet nature of unfulfilled love.
New Rubaei Posted: Quatrain 80 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 80 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
The reed flute has been blown by the trumpet of the Angel of the Resurrection,
To revive and refresh the burnt-out hearts.
Those desires that were drowned and perished,
Have risen like fish from a single drop of water.
Analysis of the Quatrains
The Cosmic Sound: The "trumpet of the Angel of the Resurrection" symbolizes a powerful cosmic sound or event that awakens the soul.
Reviving Hearts: The sound of the reed flute represents spiritual renewal and the revitalization of hearts that have been wounded or weary.
Resurrection of Desires: The "desires" that were "drowned" symbolize spiritual aspirations that had been suppressed or forgotten.
Miraculous Renewal: The image of fish rising from a single drop of water conveys the idea of miraculous renewal and rebirth.
New Rubaei Posted: Quatrain 79 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 79 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
If the heavens rejoice with you,
What wonder if a human becomes enamored?
As long as I have life, I will be your servant,
Seek Him if you desire, or seek whatever you wish.
Analysis of the Quatrains
Divine Joy: The first line suggests a state of divine bliss or ecstasy.
Human Connection: The poet expresses the natural human reaction to such divine joy, which is to become deeply devoted.
Eternal Servitude: The poet vows to serve the divine being as long as they live.
Freedom of Choice: The final line offers a choice to the reader: to seek the divine or pursue other desires.
New Rubaei Posted: Quatrain 78 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 78 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
That morsel which cannot fit in the mouth of desire,
And that knowledge which cannot fit in the sign of seeking,
Is a secret within the hearts of God's men,
Even Gabriel cannot fit into that secret with all his seeking.
Analysis of the Quatrains
The Divine Morsel: The "morsel" symbolizes a divine experience or knowledge that is beyond human comprehension or attainment.
The Limit of Knowledge: The "knowledge" refers to a higher form of understanding that transcends the limitations of human intellect.
The Secret Heart: The "secret within the hearts of God's men" is a reference to the mystical realm, accessible only through spiritual experience.
The Limitation of Angels: Even Gabriel, a divine messenger, cannot fully comprehend this secret, emphasizing its profound nature.
New Rubaei Posted: Quatrain 77 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 77 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
Moses' staff is one-sided for this flock,
With one morsel, he can satisfy them all.
He neither allows a trumpet nor a battle,
No intellect can comprehend this murmur.
Analysis of the Quatrains
Moses and the Flock: The poet uses the biblical story of Moses as a metaphor, likely referring to a spiritual guide or leader.
The One-Sided Staff: The "one-sided staff" symbolizes a unique and powerful tool, perhaps representing spiritual knowledge or divine grace.
The Miracle of Sustenance: The ability to feed a multitude with a single morsel is a reference to miraculous powers and the divine provision.
Beyond Intellect: The final line suggests that the true meaning of this spiritual experience is beyond the grasp of the intellect.
New Rubaei Posted: Quatrain 76 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 76 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
For a while, I imitated and defined myself,
Without seeing, I only heard my name.
Lost in myself, I did not blame myself,
When I emerged from myself, I saw myself.
Analysis of the Quatrains
Self-Perception: The poet initially relies on external perceptions and imitations to define themselves.
The Inner Journey: The poet embarks on a journey of self-discovery, moving from an external focus to an internal one.
Self-Realization: The final line suggests a moment of profound self-realization, where the poet sees themselves for who they truly are.
New Rubaei Posted: Quatrain 75 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 75 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
O traveler, where is your journey’s destination?
Wherever you go, you are seated in our hearts.
Such a sea of sorrow is yours, like a fish,
It splashes your parched lips in the sea.
Analysis of the Quatrains
The Universal Journey: The poem addresses a "traveler," symbolizing the journey of life or the spiritual quest.
The Beloved's Presence: Regardless of where the traveler goes, their beloved is always present in their heart.
The Sea of Sorrow: The image of a sea of sorrow suggests the depths of emotional turmoil or the challenges faced on the spiritual path.
The Paradox of Desire: The traveler, despite being surrounded by sorrow, seeks solace in the very thing that causes their pain.
New Rubaei Posted: Quatrain 74 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 74 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
This earthly body of ours is the light of the heavens,
Our agility is the envy of the kingdom.
Sometimes angels envy our purity,
And sometimes demons flee from our fearlessness.
Analysis of the Quatrains
The Divine Nature of Humanity: The poet asserts that the human body, despite being earthly, is imbued with divine light.
Human Potential: The agility and fearlessness of humans is seen as a reflection of their divine nature.
The Human Condition: The quatrain explores the complex nature of humanity, which can be both angelic and demonic, pure and flawed.
New Rubaei Posted: Quatrain 73 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 73 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
My beloved came, drunk and utterly alone,
With languid, beautiful narcissus eyes.
I sought to steal a kiss from her lips,
She cried out in alarm, "Robbery! Robbery!"
Analysis of the Quatrains
The Beloved's Arrival: The beloved is depicted as arriving in a state of intoxication, which in Sufi poetry often symbolizes a state of divine ecstasy.
The Seductive Gaze: The description of the beloved's "narcissus eyes" suggests a seductive and alluring gaze.
The Attempted Kiss: The poet's desire to kiss the beloved is a common theme in love poetry, symbolizing a deep longing for union.
The Beloved's Reaction: The beloved's cry of "robbery" is unexpected, perhaps suggesting a fear of intimacy or a deeper meaning that is left for the reader to interpret.
New Rubaei Posted: Quatrain 72 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 72 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
O Lord, I am repentant for what has passed,
Will You accept the excuse of a broken-hearted lover?
This mine of regret, of sorrow, and of injustice,
O Lord, forgive, forgive, forgive.
Analysis of the Quatrains
A Plea for Forgiveness: The poet is seeking divine forgiveness for past mistakes and transgressions.
The Broken-Hearted Lover: The poet identifies with the archetype of the broken-hearted lover, a common motif in Sufi poetry.
The Mine of Regret: The poet acknowledges their past mistakes and the pain they have caused.
The Divine Mercy: The poet appeals to the divine for mercy and forgiveness.
New Rubaei Posted: Quatrain 71 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 71 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
Mansur was that master who, on God's path,
Tore away the garment of the soul from the cotton of the body.
Where was Mansur when he said, "I am the Truth"?
Where was Mansur? It was God who was God.
Analysis of the Quatrains
Mansur Hallaj: Mansur al-Hallaj was a 10th-century Sufi mystic who famously declared "Ana al-Haqq" (I am the Truth), for which he was executed.
The Unity of Being: This quatrain explores the concept of the unity of being, a central theme in Sufism, suggesting that the individual soul can become one with the divine.
The Paradox of Existence: The lines "Where was Mansur when he said, 'I am the Truth'? Where was Mansur? It was God who was God" highlight the paradoxical nature of this mystical union. When the individual becomes one with the divine, the individual self, in a sense, ceases to exist.
New Ghazal Posted: I wish you would veil your moon-like face, Ghazal 35 by Saadi
Check out the latest ghazal from hamed:
I wish you would veil your moon-like face, Ghazal 35 by Saadi
Description: This ghazal by Saadi is a poetic tribute to an unattainable beloved whose beauty and charm captivate all who behold it. Saadi marvels at the beloved’s perfection, lamenting that such divine beauty should remain hidden from undeserving eyes. The poet expresses his willingness to endure hardship and even death for a chance to serve or glimpse the beloved. Through his eloquent lines, Saadi intertwines themes of humility, devotion, and the transcendent nature of true beauty, emphasizing that only those with pure and discerning hearts can fully appreciate such divine grace.
New Ghazal Posted: Whoever’s heart you capture will never escape your snare, Ghazal 34 by Saadi
Check out the latest ghazal from hamed:
Whoever’s heart you capture will never escape your snare, Ghazal 34 by Saadi
Description: In this poignant ghazal, Saadi delves into the themes of love, captivity, and surrender. The poet portrays the beloved as an irresistible force, a ruler of beauty who captivates all and leaves them hopelessly ensnared. Saadi laments the lack of compassion in the beloved, expressing both reverence for their allure and frustration at their indifference. Through vivid imagery of fire, flowers, and snared hearts, the poem captures the intensity of love’s trials, highlighting the poet’s acknowledgment of his own vulnerability in the face of such overwhelming beauty and power.
New Ghazal Posted: Everyone’s devotion fades with time, Ghazal 33 by Saadi
Check out the latest ghazal from hamed:
Everyone’s devotion fades with time, Ghazal 33 by Saadi
Description: This ghazal by Saadi Shirazi expresses the eternal and unyielding nature of the poet's love for his beloved. Saadi reflects on the timelessness of his devotion, contrasting it with the fleeting passions of others. He portrays his love as both a spiritual act of worship and a trial that surpasses even death and resurrection. The poem is filled with a sense of longing and surrender, as Saadi envisions his ultimate fate as a martyr to love, finding meaning in both life and death at the beloved’s threshold. It is a profound meditation on the transformative and transcendent power of love.
New Ghazal Posted: Your teacher taught you all the arts of playfulness and charm, Ghazal 32 by Saadi
Check out the latest ghazal from hamed:
Your teacher taught you all the arts of playfulness and charm, Ghazal 32 by Saadi
Description: This ghazal by Saadi Shirazi is a celebration of the beloved’s irresistible charm and the transformative power of love. Saadi marvels at the beloved’s mastery of beauty and allure, likening their traits to celestial and mythical figures. He reflects on how their captivating presence inspired him to abandon religious scholarship for poetry and how their love dismantled his devotion to asceticism. The ghazal explores themes of enchantment, devotion, and the overwhelming power of love to reshape one’s identity and destiny. Saadi’s vivid imagery and heartfelt tone create an ode to the beloved’s divine-like influence.
New Ghazal Posted: What chaos your beauty unleashed upon the world, Ghazal 31 by Saadi
Check out the latest ghazal from hamed:
What chaos your beauty unleashed upon the world, Ghazal 31 by Saadi
Description: This ghazal by Saadi is a heartfelt exploration of the turmoil caused by overwhelming beauty and love. Saadi describes how the beloved’s unmatched allure creates both fascination and chaos, leaving him captivated and unable to look away. He laments the pain inflicted by the beloved’s indifferent glances and how their presence has reshaped the natural world, as well as his own peace of mind. Despite the hardships, Saadi’s devotion remains steadfast, and he foresees his story becoming one of love’s ultimate sacrifice. The poem resonates with themes of beauty’s power, love’s turmoil, and the eternal nature of devotion.
New Hekayat Posted: Hekayat 10 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 10 from Chapter 8 of Golestan of Saadi
Do not share every secret you hold with a friend, for who knows if they may one day become an enemy. Similarly, do not harm your enemy unnecessarily, for they might one day become a friend. A secret you wish to keep should not be shared with anyone, even a…
New Hekayat Posted: Hekayat 9 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 9 from Chapter 8 of Golestan of Saadi
One cannot rely on the friendship of kings,Nor on the sweet songs of children,For the first changes with a whim,And the second shifts like a fleeting dream. Do not give your heart to a lover of a thousand friends,For if you do, that heart will soon meet separation.
New Hekayat Posted: Hekayat 8 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 8 from Chapter 8 of Golestan of Saadi
Showing mercy to the wicked is an injustice to the virtuous,And pardoning oppressors is cruelty to the oppressed. If you nurture and favor a vile person,He will commit more crimes, emboldened by your support.
New Hekayat Posted: Hekayat 7 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 7 from Chapter 8 of Golestan of Saadi
Three things sustains forever: Wealth without trade, and Knowlege without debate, and Nation without wise policy.
New Hekayat Posted: Hekayat 6 from Chapter 8 of Golestan of Saadi
Check out the latest hekayat from hamed:
Hekayat 6 from Chapter 8 of Golestan of Saadi
A kingdom gains beauty from wise counselors,And religion achieves perfection through the devout.Kings are more in need of the company of the wiseThan the wise are of closeness to kings. O king, if you heed one piece of advice,There is no counsel in the world better than this:Entrust tasks only…
New Rubaei Posted: Quatrain 70 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 70 from Rubaiyat of Rumi
Description: English Translation of the Quatin
I am an atom and you, the sun, are my encounter.
My sickness of sorrow is your medicine.
Without wings or feathers, I fly towards you,
I who have become like amber attracted to you.
Analysis of the Quatrains
Cosmic Love: The poet compares himself to a tiny atom and the beloved to the sun, suggesting a cosmic scale of love.
Healing Power of Love: The beloved's love is seen as a cure for the poet's sorrow, symbolizing the healing power of love.
Spiritual Flight: Despite lacking the physical means to fly, the poet is drawn irresistibly towards the beloved, symbolizing a spiritual ascent or journey.
Magnetic Attraction: The image of amber being attracted to something suggests a powerful, almost magnetic pull towards the beloved.
New Rubaei Posted: Quatrain 69 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 69 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
I have experienced the beauty of a fair beloved,
The dark, stormy flood did not damage that garden.
One day she did not frown,
I am fearful for her life and for my own.
Analysis of the Quatrains
The Beloved and Nature: The beloved is compared to a beautiful garden, while the "dark, stormy flood" symbolizes life's challenges and hardships.
Unconditional Love: The implication is that the beloved's beauty and grace remain unaffected by life's trials, suggesting a deep and enduring love.
Fear of Loss: The final line expresses a fear of losing the beloved, both physically and emotionally.
New Rubaei Posted: Quatrain 68 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 68 from Rubaiyat of Rumi
Description: English Translation:
We were the purest of souls, He made us dwell,
We were a sanctuary, and did not cause destruction.
This was our people's noble trait,
May He forgive us and restore us as we were.
Explanation of the Translation
"We were the purest of souls, He made us dwell": This line suggests a state of spiritual purity and a sense of divine dwelling or habitation within the soul.
"We were a sanctuary, and did not cause destruction": This implies that the soul was a place of peace and harmony, free from destructive tendencies.
"This was our people's noble trait": This refers to a collective spiritual quality or virtue of the "people," possibly referring to a spiritual community or lineage.
"May He forgive us and restore us as we were": This is a supplication for divine forgiveness and restoration to a previous state of purity and grace.
New Rubaei Posted: Quatrain 68 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 68 from Rubaiyat of Rumi
Description: English Translation:
We were the purest of souls, He made us dwell,
We were a sanctuary, and did not cause destruction.
This was our people's noble trait,
May He forgive us and restore us as we were.
Explanation of the Translation
"We were the purest of souls, He made us dwell": This line suggests a state of spiritual purity and a sense of divine dwelling or habitation within the soul.
"We were a sanctuary, and did not cause destruction": This implies that the soul was a place of peace and harmony, free from destructive tendencies.
"This was our people's noble trait": This refers to a collective spiritual quality or virtue of the "people," possibly referring to a spiritual community or lineage.
"May He forgive us and restore us as we were": This is a supplication for divine forgiveness and restoration to a previous state of purity and grace.
New Rubaei Posted: Quatrain 67 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 67 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
Neither 'There is no power but in God' nor 'There is no repelling force' can remove that sorrow,
If a demon attacks the soul of a human.
The one who became sad by saying 'There is no power but in God,'
Neither 'There is no power but in God' nor 'There is no repelling force' will increase that moment.
Analysis of the Quatrains
The Powerlessness of Words: The phrase "There is no power but in God" (La hawla wa la quwwata illa billah) is a common Islamic supplication, but the poet suggests that even this powerful invocation cannot always alleviate deep sorrow.
The Depth of Sorrow: The image of a demon attacking the soul implies a deep-seated and overwhelming sorrow.
The Limitations of Language: The repetition of the phrase "There is no power but in God" highlights the limitations of language in addressing profound emotional pain.
New Rubaei Posted: Quatrain 66 from Rubaiyat of Rumi
Check out the latest rubaei from hamed:
Quatrain 66 from Rubaiyat of Rumi
Description: English Translation of the Quatrain
Sometimes I said, "I am my own king,"
Sometimes, wailing, "I am my own prisoner."
That went away, and from now on I won't accept myself as such,
I have taken that which I cannot take from myself.
Analysis of the Quatrains
Fluctuating Self-Perception: The poet describes a constant oscillation between feelings of self-importance and self-diminishment.
Spiritual Awakening: The final line suggests a realization or a spiritual awakening, where the poet has accepted a reality that is beyond their own control.
Surrender: The act of "taking that which I cannot take from myself" implies a surrender to a higher power or a deeper understanding of the self.
New Video Posted: Don't Sleep - Rumi
Check out the latest video from hamed:
Don't Sleep - Rumi
Description: Mawlana Jalaluddin Rumi, the 13th-century mystic poet, was truly one of the most passionate and profound poets in history. Now, today his presence still remains strong, due in part to how his words seem to drip of the divine, and startle a profound remembrance that links all back to the Soul-Essence.
Music & Voice: Md Taufikur Rahman
Transcription:
O seeker,
Listen to your heart’s true yearning—
Don’t sleep!
Give up one night of your life to the vigil—
Don’t sleep!
You have spent a thousand nights
in the cradle of sleep—
I ask for one night.
For the sake of the Friend,
Don’t sleep!
The Loving Witness never sleeps by night,
Follow His ways:
Give yourself to Him—
Don’t sleep!
Beware of that woeful night,
When you cry out in agony: “O God”—
Don’t sleep!
That night when Death comes to welcome you—
By the dread of that night, O weary one,
Don’t sleep!
Even stones will cry when bound
by the weight of those chains.
You are not a stone.
Remember those chains—
Don’t sleep!
Though the night tempts you like a beautiful maiden,
do not drink from her cup.
Fear the morning after— Don’t sleep!
God says, “My dear ones will stay up with me at night.”
If you hear these words,
Don’t sleep!
Fear that horrible night
when no refuge can be found.
Store up your provisions tonight! Beware!
Don’t sleep!
The Saints find their treasure
when the world is asleep;
For the sake of ever-giving love,
Don’t sleep!
When your spirit is old and worn
He will give you a new one,
Then you will become the pure spirit of all.
O hopeful one, don’t sleep!
I have told you again and again—
go to that inner silence!
But still, you do not hear me.
Give me one night
And I will give you a thousand in return—
Don’t sleep!
Translation:
Jonathan Star
Rumi: In the Arms of the Beloved
www.Jonathan.Star
YT:@lifeguideinspiration
