Hafez sung beautifully

hafezieh

This is one of the most beautiful recordings of Hafez’s ghazals that I’ve ever heard:

 

Translation:

 

As long as there is a name and sign on the tavern
My head will be dust on the road of the Magian Pīr
The ring of the Magian Pīr has been in my ear since pre-eternity
I am as I was and will be as I am
When you pass by my grave, pray for a blessing
For this place will be the shrine of the world’s scoundrels
Go away, O self-seeing ascetic! The mystery behind this veil
Is hidden form your eyes and mine, and will remain so
My Turk, the lover-slayer went out drunk today
I wonder what other person’s blood will run from his eye
from the night my head is laid in the grave
till the morning of the Resurrection, my eye will be anxious to see you
If Hafez’s luck helps him in this way,
The Beloved’s tress will be in the hands of the others.

 

(modified from the translation in The Divan of Hafez by Reza Saberi p. 245)

 

640px-Hafezieh_tomb_inside_ceiling

 

Original:

تا ز میخانه و می نام و نشان خواهد بود
سر ما خاک ره پیر مغان خواهد بود
حلقه پیر مغان از ازلم در گوش است
بر همانیم که بودیم و همان خواهد بود
بر سر تربت ما چون گذری همت خواه
که زیارتگه رندان جهان خواهد بود
برو ای زاهد خودبین که ز چشم من و تو
راز این پرده نهان است و نهان خواهد بود
ترک عاشق کش من مست برون رفت امروز
تا دگر خون که از دیده روان خواهد بود
چشمم آن دم که ز شوق تو نهد سر به لحد
تا دم صبح قیامت نگران خواهد بود
بخت حافظ گر از این گونه مدد خواهد کرد
زلف معشوقه به دست دگران خواهد بود

 

hafeziehsnow

The Lovers’ Anthem

 

This incredibly beautiful, and incredibly rich, ghazal of Hafez is my current favorite:

Translation:
When you hear the speech of the people of the heart, do not say that it is mistake
the mistake is, my dear, not understanding this speech.
My head bows neither to this world nor the next
Praise God for these troubles that boil in my head.
I do not know who is within poor heartbroken me
For while I am silent, he roars and clamors.
My heart came out from the veil. Where are you o minstrel?
Play a tune, for my well-being depends on your scale.
I never paid any attention to the affairs of this world
In my sight, your face adorned it so beautifully.
Many nights I have not slept because of my fantasies
I have a hundred-night hangover, where is the tavern?
So defiled is the monastery by my heart’s blood that
You would have the right to wash me with wine.
The reason they hold me dear in the Magian’s house is:
The fire that never dies is ever in my heart.
What was the melody the minstrel played last night?
Though time has passed, my head is still full of that tune.
Last night, your love’s voice sang out in my heart
and the space in my breast is still full of its echoes.

 

Original:
چو بشنوی سخن اهل دل مگو که خطاست
سخن شناس نه‌ای جان من خطا این جاست
سرم به دنیی و عقبی فرو نمی‌آید
تبارک الله از این فتنه‌ها که در سر ماست
در اندرون من خسته دل ندانم کیست
که من خموشم و او در فغان و در غوغاست
دلم ز پرده برون شد کجایی ای مطرب
بنال هان که از این پرده کار ما به نواست
مرا به کار جهان هرگز التفات نبود
رخ تو در نظر من چنین خوشش آراست
نخفته‌ام ز خیالی که می‌پزد دل من
خمار صدشبه دارم شرابخانه کجاست
چنین که صومعه آلوده شد ز خون دلم
گرم به باده بشویید حق به دست شماست
از آن به دیر مغانم عزیز می‌دارند
که آتشی که نمیرد همیشه در دل ماست
چه ساز بود که در پرده می‌زد آن مطرب
که رفت عمر و هنوزم دماغ پر ز هواست
ندای عشق تو دیشب در اندرون دادند
فضای سینه حافظ هنوز پر ز صداست

 

Nightingale: Keats and Hafez

nightingale

 Hafez sang:
بلبلى خون جگر خورد و گلى حاصل كرد
باد غيرت به صادش خار پريشان دل كرد
طوطيى را به خيال شكرى دل خوش بود
ناگهش سيل فنا نقش امل باطل كرد

Gertrude Bell’s translation:

The nightingale with drops of his heart’s blood
Had nourished the red rose, then came a wind,
And catching at the boughs in envious mood,
a hundred thorns about his heart entwined.
Like to the parrot crunching sugar, good
Seemed the world to me who could not stay
The wind of Death that swept my hopes away.

 

Compare with this beautiful recitation of Keats’ Ode to a Nightingale:

 

Ode to a Nightingale

My heart aches, and a drowsy numbness pains
         My sense, as though of hemlock I had drunk,
Or emptied some dull opiate to the drains
         One minute past, and Lethe-wards had sunk:
‘Tis not through envy of thy happy lot,
         But being too happy in thine happiness,—
                That thou, light-winged Dryad of the trees
                        In some melodious plot
         Of beechen green, and shadows numberless,
                Singest of summer in full-throated ease.
O, for a draught of vintage! that hath been
         Cool’d a long age in the deep-delved earth,
Tasting of Flora and the country green,
         Dance, and Provençal song, and sunburnt mirth!
O for a beaker full of the warm South,
         Full of the true, the blushful Hippocrene,
                With beaded bubbles winking at the brim,
                        And purple-stained mouth;
         That I might drink, and leave the world unseen,
                And with thee fade away into the forest dim:
Fade far away, dissolve, and quite forget
         What thou among the leaves hast never known,
The weariness, the fever, and the fret
         Here, where men sit and hear each other groan;
Where palsy shakes a few, sad, last gray hairs,
         Where youth grows pale, and spectre-thin, and dies;
                Where but to think is to be full of sorrow
                        And leaden-eyed despairs,
         Where Beauty cannot keep her lustrous eyes,
                Or new Love pine at them beyond to-morrow.
Away! away! for I will fly to thee,
         Not charioted by Bacchus and his pards,
But on the viewless wings of Poesy,
         Though the dull brain perplexes and retards:
Already with thee! tender is the night,
         And haply the Queen-Moon is on her throne,
                Cluster’d around by all her starry Fays;
                        But here there is no light,
         Save what from heaven is with the breezes blown
                Through verdurous glooms and winding mossy ways.
I cannot see what flowers are at my feet,
         Nor what soft incense hangs upon the boughs,
But, in embalmed darkness, guess each sweet
         Wherewith the seasonable month endows
The grass, the thicket, and the fruit-tree wild;
         White hawthorn, and the pastoral eglantine;
                Fast fading violets cover’d up in leaves;
                        And mid-May’s eldest child,
         The coming musk-rose, full of dewy wine,
                The murmurous haunt of flies on summer eves.
Darkling I listen; and, for many a time
         I have been half in love with easeful Death,
Call’d him soft names in many a mused rhyme,
         To take into the air my quiet breath;
                Now more than ever seems it rich to die,
         To cease upon the midnight with no pain,
                While thou art pouring forth thy soul abroad
                        In such an ecstasy!
         Still wouldst thou sing, and I have ears in vain—
                   To thy high requiem become a sod.
Thou wast not born for death, immortal Bird!
         No hungry generations tread thee down;
The voice I hear this passing night was heard
         In ancient days by emperor and clown:
Perhaps the self-same song that found a path
         Through the sad heart of Ruth, when, sick for home,
                She stood in tears amid the alien corn;
                        The same that oft-times hath
         Charm’d magic casements, opening on the foam
                Of perilous seas, in faery lands forlorn.
Forlorn! the very word is like a bell
         To toll me back from thee to my sole self!
Adieu! the fancy cannot cheat so well
         As she is fam’d to do, deceiving elf.
Adieu! adieu! thy plaintive anthem fades
         Past the near meadows, over the still stream,
                Up the hill-side; and now ’tis buried deep
                        In the next valley-glades:
         Was it a vision, or a waking dream?
                Fled is that music:—Do I wake or sleep?

 

chnese nightingale

 

 

Hafez

Translation:
Weep, O Nightingale, if you wish to be my friend
For we are two helpless lovers, whose work is weeping
In that land where the breeze blows from the beloved’s locks
what room is there for boasting of the musk of Tartar?
Bring wine so we can dye our cloak of hypocrisy
We are drunk form the cup of arrogance and we call it sobriety
Cherishing the thought of your hair is not for the novice
going under the chain is the way of the elite
There is a hidden subtlety that gives rise to love
whose name is neither ruby lip nor auburn cheek’s down
A person’s beauty is not in the eye nor face, nor cheek, nor hair
there are a thousand fine points in this work of beauties
The Qalandars of Truth do not buy, for half a barley corn,
the silk robe of the person who is without art
It is difficult to reach your doorstep
ascension to the heaven of joy is difficult
At dawn I dreamt of the seductive glance of your eye
Ah, some stages of sleep are better than being awake…
Do not harm his heart with your wailing, hush now Hafez
For eternal salvation lies in doing the least harm

 

 

 

Original:

بنال بلبل اگر با منت سر یاریست
که ما دو عاشق زاریم و کار ما زاریست

در آن زمین که نسیمی وزد ز طره دوست
چه جای دم زدن نافه‌های تاتاریست

بیار باده که رنگین کنیم جامه زرق
که مست جام غروریم و نام هشیاریست

خیال زلف تو پختن نه کار هر خامیست
که زیر سلسله رفتن طریق عیاریست

لطیفه‌ایست نهانی که عشق از او خیزد
که نام آن نه لب لعل و خط زنگاریست

جمال شخص نه چشم است و زلف و عارض و خال
هزار نکته در این کار و بار دلداریست

قلندران حقیقت به نیم جو نخرند
قبای اطلس آن کس که از هنر عاریست

بر آستان تو مشکل توان رسید آری
عروج بر فلک سروری به دشواریست

سحر کرشمه چشمت به خواب می‌دیدم
زهی مراتب خوابی که به ز بیداریست

دلش به ناله میازار و ختم کن حافظ
که رستگاری جاوید در کم آزاریست

japansingnightingale

 

`

Translation:
At dawn, the nightingale complained to the breeze, saying:
“Oh the things that loving the rose’s face has done to me…”
It pulled off the veil of the rose and brushed away the tress of the hyacinth
and opened the knot of the cord of the bud’s robe
The lover nightingale cried out in all directions
But it was the breeze that was blessed from this
Blessed be the morning breeze that
remedied the pain of those who stay awake at night
No more will I complain of strangers
for any wrong to me was done my that dear one
If I coveted a favor from the sultan, it was a mistake
If I sought faithfulness from the beloved, she was cruel.
I am the slave of the generous spirit of that dear one
Who did good deeds without pretension and hypocrisy
take the good news to the winesellers’ street
That Hafez repented of pretentious abstinence

 

 

Original:

سحر بلبل حکایت با صبا کرد
که عشق روی گل با ما چه‌ها کرد
از آن رنگ رخم خون در دل افتاد
وز آن گلشن به خارم مبتلا کرد
غلام همت آن نازنینم
که کار خیر بی روی و ریا کرد
من از بیگانگان دیگر ننالم
که با من هر چه کرد آن آشنا کرد
گر از سلطان طمع کردم خطا بود
ور از دلبر وفا جستم جفا کرد
خوشش باد آن نسیم صبحگاهی
که درد شب نشینان را دوا کرد
نقاب گل کشید و زلف سنبل
گره بند قبای غنچه وا کرد
به هر سو بلبل عاشق در افغان
تنعم از میان باد صبا کرد
بشارت بر به کوی می فروشان
که حافظ توبه از زهد ریا کرد

 

 

chinesenightingale

Translation:
I went to the garden one morning to pick a rose
and suddenly heard a nightingale’s song.
Like me, the poor bird had fallen in love with a rose
and in the field, raised a commotion with his cries.
And as I walked through that field and garden
I thought on that rose and nightingale.
The rose befriended beauty, and the nightingale, love
neither showed any signs of changing.
As the song of the nightingale entered my heart,
it got to the point where I could stand it no longer.
Many roses bloom in this garden, but
none plucks a rose without the pain of a thorn.
Hafez, harbor hope of deliverance from this cycle of existence
It has a thousand flaws and not one redeeming virtue.

Original:

رفتم به باغ صبحدمی تا چنم گلی
آمد به گوش ناگهم آواز بلبلی
مسکین چو من به عشق گلی گشته مبتلا
و اندر چمن فکنده ز فریاد غلغلی
می‌گشتم اندر آن چمن و باغ دم به دم
می‌کردم اندر آن گل و بلبل تاملی
گل یار حسن گشته و بلبل قرین عشق
آن را تفضلی نه و این را تبدلی
چون کرد در دلم اثر آواز عندلیب
گشتم چنان که هیچ نماندم تحملی
بس گل شکفته می‌شود این باغ را ولی
کس بی بلای خار نچیده‌ست از او گلی
حافظ مدار امید فرج از مدار كون
دارد هزار عیب و ندارد تفضلی


Translation:
“Ask for wine and throw flowers. What else do you want from time?”
The rose said this at dawn, O nightingale, what do you say?
Take your seat in the rose garden so that you may kiss
the beauty and the Saqi on the lip and cheek and drink wine and smell roses
Upon whom will your smiling bud bestow its fortune
O elegant rose, for whose sake do you grow?
Each bird comes to the king’s rose garden with a tale
The nightingale with his song and Hafez with his prayer.

 

Original:
می خواه و گل افشان کن از دهر چه می‌جویی
این گفت سحرگه گل بلبل تو چه می‌گویی
مسند به گلستان بر تا شاهد و ساقی را
لب گیری و رخ بوسی می نوشی و گل بویی
تا غنچه خندانت دولت به که خواهد داد
ای شاخ گل رعنا از بهر که می‌رویی
هر مرغ به دستانی در گلشن شاه آمد
بلبل به نواسازی حافظ به غزل گویی
japannightingale

 

Camaron

 

Translation:

Step into that corner
where the gnats do not bite
I do not care about anyone
but you, my little dear

In the Moorish quarter
Juanola le puso el cura
Juanola pa to la vía.

I saw the flowers cry
when you entered the garden,
because the flowers would all like
to look like you.

Keep away from the people
who do not know our love,
the farther you are from the saint,
the closer to devotion.

And the day you were born
all the flowers bloomed
and at the baptismal font
nightingales sang.

nightgalepersianmin

Original:

Lerelere lele…aay

Métete en aquel rincón
donde las mosquitas no te coman
cuenta yo no le doy a nadie
primita de tu persona.

De la morería
Juanola le puso el cura
Juanola pa to la vía.

Al verte las flores lloran
cuando entras tu al jardín,
porque las flores quisieran
toítas parecerse a ti.

Retírate que la gente
no conozca nuestro amor,
contra más lejos esté el santo
más cerca la devoción.

Y el día que tú naciste
nacieron toítas las flores
y en la pila de bautismo
cantaron los ruiseñores.

nightingale

I carry your heart

This lovely poem by e.e. cummings sounds like it could have been written by Rumi:

[i carry your heart with me(i carry it in]

by e.e. cummings

i carry your heart with me(i carry it in
my heart)i am never without it(anywhere
i go you go,my dear;and whatever is done
by only me is your doing,my darling)
                                                      i fear
no fate(for you are my fate,my sweet)i want
no world(for beautiful you are my world,my true)
and it’s you are whatever a moon has always meant
and whatever a sun will always sing is you
here is the deepest secret nobody knows
(here is the root of the root and the bud of the bud
and the sky of the sky of a tree called life;which grows
higher than soul can hope or mind can hide)
and this is the wonder that’s keeping the stars apart
i carry your heart(i carry it in my heart)

 

young_lovers
Rumi

Translation:
Stealthily as the soul, you are going in the midst of my soul; O luster of my garden, you are my gracefully moving cypress.
When you go, go not without me; soul of my soul, go not without my body, and depart not out of my sight, O my blazing torch.
I tear up the seven heavens and pass beyond the seven seas, when lovingly you gaze into my giddy soul.
Since you came into my bosom, infidelity and faith are my servitors, O you whose vision is my religion, whose face is my faith.
You have made me headless and footless, you have made me sleepless and foodless;
enter drunken and laughing, O my Joseph of Canaan.
Through your grace I have become soul-like and have become hidden from myself,
O you whose being has become hidden in my hidden being.
The rose rends its garment because of you, O you with whom the narcissus’ eye is intoxicated, of whom the branches are pregnant, O you my infinite garden.
One moment you brand me, the next you draw me into the garden; you draw me before the lamp so that my eyes may be opened.
O soul before all souls, O mine before all mines, O moment before all moments, O my very own, O my very own!
 Our resting place is not earth; though the body crumbles, it matters not. My thought is not the skies, O you, union with whom is my heaven.
The grave of mariners is the sea forevermore; in the water of life where is death, O you, my Sea, my Ocean?
O you whose scent is in my sigh, whose sigh is my fellow traveler, in the hope of my Emperor color and scent have become distraught with me.
My soul, since like a mote in the air it has become separated from all heaviness, why should it be without you, O origin of my four elements?
O my king Ṣalāh al-Dīn, you who know my way and see my way, you who are free of concern with my little dignity, loftier than my potentiality.

 

 

 

 

Original:
دزدیده چون جان می روی اندر میان جان من
سرو خرامان منی ای رونق بستان من
چون می روی بی‌من مرو ای جان جان بی‌تن مرو
وز چشم من بیرون مشو ای شعله تابان من
هفت آسمان را بردرم وز هفت دریا بگذرم
چون دلبرانه بنگری در جان سرگردان من
تا آمدی اندر برم شد کفر و ایمان چاکرم
ای دیدن تو دین من وی روی تو ایمان من
بی‌پا و سر کردی مرا بی‌خواب و خور کردی مرا
سرمست و خندان اندرآ ای یوسف کنعان من
از لطف تو چو جان شدم وز خویشتن پنهان شدم
ای هست تو پنهان شده در هستی پنهان من
گل جامه در از دست تو ای چشم نرگس مست تو
ای شاخ‌ها آبست تو ای باغ بی‌پایان من
یک لحظه داغم می کشی یک دم به باغم می کشی
پیش چراغم می کشی تا وا شود چشمان من
ای جان پیش از جان‌ها وی کان پیش از کان‌ها
ای آن پیش از آن‌ها ای آن من ای آن من
منزلگه ما خاک نی گر تن بریزد باک نی
اندیشه‌ام افلاک نی ای وصل تو کیوان من
مر اهل کشتی را لحد در بحر باشد تا ابد
در آب حیوان مرگ کو ای بحر من عمان من
ای بوی تو در آه من وی آه تو همراه من
بر بوی شاهنشاه من شد رنگ و بو حیران من
جانم چو ذره در هوا چون شد ز هر ثقلی جدا
بی‌تو چرا باشد چرا ای اصل چار ارکان من
ای شه صلاح الدین من ره دان من ره بین من
ای فارغ از تمکین من ای برتر از امکان من

 

 

Bright Night, Dark Day

namibdesert

Shabistari

The Rose Garden of Mystery (verses 122-130)

Reason’s light applied to the Essence of Lights
is like the eye of the head looking at the brilliance of the Sun
when the object seen is very close to the eye
The eye is darkened so that it cannot see it

This blackness, if you know it, is the very light of Being

in the land of darkness is the fountain of life
Since the darkness destroys the light of vision
Give up loooking, for this is no place for looking
What connection has dust with the pure world?
Its perception is the inability to perceive perception
What shall I say? since this saying is fine,
“A bright night in the midst of a dark day”
In this place of witnessing, which is the light of manifestation
 I have much to say, but silence is best.

 

Spain 2003 6 Alhambra Palace (4)

 

Original:

بود نور خرد در ذات انور              به سان چشم سر در چشمه خور
چو مبصر با بصر نزدیک گردد              بصر ز ادراک آن تاریک گردد
سیاهی گر بدانی نور ذات است              به تاریکی درون آب حیات است
سیه جز قابض نور بصر نیست               نظر بگذار کین جای نظر نیست
چه نسبت خاک را با عالم پاک        که ادراک است عجز از درک ادراک
سیه رویی ز ممکن در دو عالم                       جدا هرگز نشد والله اعلم
سواد الوجه فی الدارین درویش                 سواد اعظم آمد بی کم و بیش
چه می‌گویم که هست این نکته باریک              شب روشن میان روز تاریک
در این مشهد که انوار تجلی است           سخن دارم ولی نا گفتن اولی است

 

nasrmolkmosque

 

Ibn al-Fāriḍ

Translation:

If he should visit one day, o my heart, tear yourself to shreds in love for him
            and if he should leave, o eye, pour out tears
But there is no harm in distance, for the one I love is with me
             For if he be absent from the pupil of my eye, yet still he is in me

 

Original:

إنْ زارَ، يوماً ياحَشايَ تَقَطَّعي،     كَلَفاً بهِ، أو سارَ، يا عينُ اذرِفي
ما للنّوى ذّنْبٌ، ومَنْ أهوى مَعي،       إنْ غابَ عنْ إنسانِ عيني فهوَ في

 

namibdesert2

 

Shakespeare

Sonnet 43

When most I wink, then do mine eyes best see,
For all the day they view things unrespected;
But when I sleep, in dreams they look on thee,
And darkly bright, are bright in dark directed.
Then thou, whose shadow shadows doth make bright,
How would thy shadow’s form form happy show
To the clear day with thy much clearer light,
When to unseeing eyes thy shade shines so!
How would, I say, mine eyes be blessed made
By looking on thee in the living day,
When in dead night thy fair imperfect shade
Through heavy sleep on sightless eyes doth stay!
       All days are nights to see till I see thee,
       And nights bright days when dreams do show thee me.

 

mi'raj

Rumi and Bossa Nova

gdesign

Baden Powell and Vinicius de Moraes

Translation:

Me without you, there’s no reason
Because without you, I can’t even cry
I’m flame without light, garden without moonlight
Moonlight without love, love that’s not given

And without you I’m only lovelorn
A ship without sea, a field without flower
Sadness that goes, sadness that comes
Without you, my love, I’m no one

Ah, what longing
How I wish to see our life reborn
Come back, darling
My arms need yours
Your arms need mine

I’m so alone
My eyes weary of looking into the distance
Come see life
Without you, my love, I’m no one
Without you, my love, I’m no one

Original:

Eu sem você não tenho porquê
Porque sem você não sei nem chorar
Sou chama sem luz, jardim sem luar
Luar sem amor, amor sem se dar

Em sem você sou só desamor
Um barco sem mar, um campo sem flor
Tristeza que vai, tristeza que vem
Sem você, meu amor, eu não sou ninguém

Ah, que saudade
Que vontade de ver renascer nossa vida
Volta, querida
Os meus braços precisam dos teus
Teus braços precisam dos meus

Estou tão sozinho
Tenho os olhos cansados de olhar para o além
Vem ver a vida
Sem você, meu amor, eu não sou ninguém
Sem você, meu amor, eu não sou ninguém.

Lyrics From:

http://lyricstranslate.com/en/samba-em-preludio-samba-prelude.html#songtranslation#ixzz3yhazaGt5

More about the song here

 

 

biihamegan

Rumi

Translation:

I can be without anyone, but without you, I just can’t
My wand’ring heart bears your brand, go without you, it just can’t
Reason’s eye is drunk off you, Heaven’s wheel whirls under your thumb
Pleasure’s nose is in your hand, but without you, I just can’t
From you, the soul comes to a boil, and from you, the heart is fed
From you, reason starts to roar, but without you, I just can’t
You’re my wine and poison, my garden and spring
My sleep and my resting place, and without you, I just can’t
You’re my rank and my glory, dominion and wealth
You’re my crystal water, and without you, I just can’t
Sometimes you are faithful, and sometimes you’re untrue
Where are you going without me? For I just can’t, without you
They offer their hearts, you take it; they make repentance, you break it
All this and still more you do, but I just can’t, without you
If it were possible to be without you, the whole world would turn inside-out
The Garden of Eden would be a hell, for I just can’t, without you
If you’re the head, I’ll be the foot; if the hand, then I’m your flag
If you go, I’ll be nothing, for without you, I just can’t
You’ve bewitched me from my sleep, you’ve erased my own outline
You’ve cut me off from everything, for without you, I just can’t
If you won’t be my partner, all my work will lie in ruin
My companion and comfort—without you, I simply can’t
Without you, there’s no joy in life, nor is there relief in death
How can I kill my grief for you, when without you, I simply can’t?
Whatever I say, o my love, is not separate from my good and bad
From your sweet kindness, won’t you please say too:
That I simply cannot be without you

 

 

 

 

Original:

بی همگان به سر شود بی‌تو به سر نمی‌شود
داغ تو دارد این دلم جای دگر نمی‌شود
دیده عقل مست تو چرخه چرخ پست تو
گوش طرب به دست تو بی‌تو به سر نمی‌شود
جان ز تو جوش می‌کند دل ز تو نوش می‌کند
عقل خروش می‌کند بی‌تو به سر نمی‌شود
خمر من و خمار من باغ من و بهار من
خواب من و قرار من بی‌تو به سر نمی‌شود
جاه و جلال من تویی ملکت و مال من تویی
آب زلال من تویی بی‌تو به سر نمی‌شود
گاه سوی وفا روی گاه سوی جفا روی
آن منی کجا روی بی‌تو به سر نمی‌شود
دل بنهند برکنی توبه کنند بشکنی
این همه خود تو می‌کنی بی‌تو به سر نمی‌شود
بی تو اگر به سر شدی زیر جهان زبر شدی
باغ ارم سقر شدی بی‌تو به سر نمی‌شود
گر تو سری قدم شوم ور تو کفی علم شوم
ور بروی عدم شوم بی‌تو به سر نمی‌شود
خواب مرا ببسته‌ای نقش مرا بشسته‌ای
وز همه‌ام گسسته‌ای بی‌تو به سر نمی‌شود
گر تو نباشی یار من گشت خراب کار من
مونس و غمگسار من بی‌تو به سر نمی‌شود
بی تو نه زندگی خوشم بی‌تو نه مردگی خوشم
سر ز غم تو چون کشم بی‌تو به سر نمی‌شود
هر چه بگویم ای سند نیست جدا ز نیک و بد
هم تو بگو به لطف خود بی‌تو به سر نمی‌شود

 

 

 

 

 

 

Who am I?

 

 

Bulleh Shah

Translation:

Bulleh, what do I know about who I am?

I am not a believer in the mosques, nor do I follow the rites of unbelief. I am not among the pure or polluted. I am neither Moses nor Pharoah.

I am not in the Vedas or in the scriptures; I am neither in drugs nor alcohol. I am not among the drunks, neither in waking nor sleeping.

I am not in joy or sadness, neither pollution nor purity. I am not of water or of earth, nor am I of fire or air.

I am not an Arab nor from Lahore, nor an Indian from Nagaur. I am neither Hindu nor a Turk form Peshawar. Nor do I live in Nadaun.

I have not discovered the secret of religion; nor am I born of Adam and Eve. I have not given myself a name, nor am I found sitting still or moving around.

I know I am the First, I know I am Last, I do not recognize anyone else. None is wiser than I. Bulleh, who is the Lord standing here?

 

Original:

بلھا کی جاناں میں کون
نہ میں مومن وچ مسیت آں
نہ میں وچ کفر دی ریت آں
نہ میں پاکاں وچ پلیت آں
نہ میں موسٰی، نہ فرعون
بلھا کی جاناں میں کون
نہ میں اندر بید کتاباں
نہ وچ بھنگاں، نہ شراباں
نہ رہنا وچ خراباں
نہ وچ جاگن، نہ سون
بلھا کی جاناں میں کون
نہ وچ شادی نہ غمناکی
نہ میں وچ پلیتی پاکی
نہ میں آبی نہ میں خاکی
نہ میں آتش نہ میں پون
بلھا کی جاناں میں کون
نہ میں عربی، نہ لاہوری
نہ میں ہندی شہر رنگوری
نہ ہندو نہ ترک پشوری
نہ میں رہنا وچ ندون
بلھا کی جاناں میں کون
نہ میں بھیت مذہب دا پایاں
نہ میں آدم حوا جایا
نہ میں اپنا نام دھرایا
نہ وچ بھٹن، نہ وچ بھون
بلھا کی جاناں میں کون
اول آخر آپ نوں جاناں
نہ کوئی دوجا پچھاناں
میتھوں ہور نہ کوئی سیانا
بلھا! او کھڑا ہے کون؟
بلھا کی جاناں میں کون​

pseudo-Rumi

 

What is to be done, O Muslims? for I do not know myself.
I am neither Christian, nor Jew, nor Magian, nor Muslim.
I am not of the East, nor of the West, nor of the land, nor of the sea;
I am not of Nature’s quarry, nor of the heaven circling above.
I am not made of earth, nor of water, nor of wind, nor fire;
nor of the Divine Throne, nor the carpet, nor the cosmos, nor mineral.
I am not from India, nor China, nor Bulgaria, nor Turkestan;
I am not from the kingdom of the two Iraqs, nor from the earth of Khurasan.
Neither of this world, nor the next, I am, nor of Heaven, nor of Hell;
Nor from Adam, nor from Eve, nor from Eden nor Rizwan.
My place is the Placeless, my trace is the Traceless;
‘Tis neither body nor soul, for I myself am the Beloved.
I have cast aside duality, I have seen the two worlds as one;
One I seek, One I know, One I see, One I say.

He is the First, He is the Last, He is the Outward, He is the Inward;
I know no one other than He, none but he who is He
Drunk with Love’s cup, the two worlds have been lost to me;
I have no business save carouse and revelry.
If once in my life I spent a moment without you,
From that time and from that hour I repent of my life.
If once in this retreat I win a moment with you,
I will trample on both worlds, and dance in ecstasy
O Shams of Tabriz, I am so drunk in this world,
That except for drunkenness and revelry, I have no tale to tell.

Original:

چه تدبیر ای مسلمانان که من خود را نمیدانم
نه ترسا و یهودیم نه گبرم نه مسلمانم

نه شرقیم نه غربیم نه بریم نه بحریم
نه ارکان طبیعیم نه از افلاک گردانم

نه از خاکم نه از بادم نه از ابم نه از اتش
نه از عرشم نه از فرشم نه از کونم نه از کانم

نه از دنیی نه از عقبی نه از جنت نه از دوزخ
نه از ادم نه از حوا نه از فردوس رضوانم

مکانم لا مکان باشد نشانم بی نشان باشد
نه تن باشد نه جان باشد که من از جان جانانم

دویی از خود بیرون کردم یکی دیدم دو عالم را
یکی جویم یکی گویم یکی دانم یکی خوانم

ز جام عشق سرمستم دو عالم رفت از دستم
بجز رندی و قلاشی نباشد هیچ سامانم

اگر در عمر خود روزی دمی بی او بر اوردم
از ان وقت و از ان ساعت ز عمر خود پشیمانم

الا ای شمس تبریزی چنان مستم در ین عالم
که جز مستی و قلاشی نباشد هیچ درمانم

 

morocco_djellaba

Shushtari

After extinction I came out, and I
Eternal now am, though not as I
And who am I, O I, but I?
خرجت في حين بعد الفنا
ومن هنا بقيت بلا أنا
ومن أنا يا أنا إلا أنا

 

(Abul-l-Hassan ash-Shushtari of Andalusia; trans.by  Martin Lings)

‘Sufi Poems: A Mediaeval Anthology’ by Martin Lings 

Remove yourself, Hafez!

illumintob baysonqor
Hafez

 

Translation:

 

Come! For last night, the tavern’s unseen voice told me
to be pleased with the divine decree and not to flee from destiny
Between Lover and Beloved there is no barrier
You yourself are your own veil, Hafez. Remove yourself!

 

 

Original:

بیا که هاتف میخانه دوش با من گفت
که در مقام رضا باش و از قضا مگریز
میان عاشق و معشوق هیچ حائل نیست
تو خود حجاب خودی حافظ از میان برخیز

 

Layla-and-Majnun-Faint-on-Meeting (1)

Translation:

When the bubble fills its head with the air of arrogance
It blows its head off as it rises to the top of the wine
You are the obstacle on the road, Hafez, get out of the way!
Blessed is he who walks on this road without obstacle.

 

Original:

حباب را چو فتد باد نخوت اندر سر
کلاه داریش اندر سر شراب رود
حجاب راه تویی حافظ از میان برخیز
خوشا کسی که در این راه بی‌حجاب رود

 

nizamiblack

 

Full poems

Translation:
My heart is bound to that wild, coquettish gypsy
   who breaks promises, and kills, and is false
May a thousand robes of of virtue and cloaks of chastity
   be sacrificed for the patched frock of the moon-faced
Angels do not know what love is, O Saqi
   ask for a cup and pour rose water on Adam’s dust
I am the slave of those words that kindle fire
   not those words that pour cold water on the flames
I came to your door poor and tired. Have mercy!
   I have no excuse save my love for you
Don’t be proud of your cleverness, for as it is said,
   there are many reasons for the command that deposes as king
Tie a cup to my shroud, so that on the morn of resurrection
   I can wash away the terror of the day from my heart with wine
Come! For last night, the tavern’s unseen voice told me
   to be pleased with the divine decree and not to flee from destiny
Between Lover and Beloved there is no barrier
You yourself are your own veil, Hafez. Remove yourself from in between.

 

Original:
دلم رمیده لولی‌وشیست شورانگیز
دروغ وعده و قتال وضع و رنگ آمیز
فدای پیرهن چاک ماه رویان باد
هزار جامه تقوا و خرقه پرهیز
خیال خال تو با خود به خاک خواهم برد
که تا ز خال تو خاکم شود عبیرآمیز
فرشته عشق نداند که چیست ای ساقی
بخواه جام و گلابی به خاک آدم ریز
غلام آن كلماتم كه آتش انگيزد
نه آب سرد زند در سخن به آتش تيز
فقیر و خسته به درگاهت آمدم رحمی
که جز ولای توام نیست هیچ دست آویز
مباش غره به بازى خود كه در خبرست
هزار تعبيه در حكم پادشاه انگيز
پياله بر كفنم بند تا سحرگه حشر
به مى ز دل ببرم هول روز رستاخيز
بیا که هاتف میخانه دوش با من گفت
که در مقام رضا باش و از قضا مگریز
میان عاشق و معشوق هیچ حائل نیست
تو خود حجاب خودی حافظ از میان برخیز

 

laylamajnunpersianmin

 

Translation:

When I touch the tip of her tress, it upsets her
and If I apologize, she blames me
Like the new moon, with the corner of her eyebrow
she entices helpless bystanders and then hides behind a veil
On the night of wine, she ruins me with wakefulness
And if I complain by day, she goes to sleep
O heart, the way of love is full of trouble and tumult
He who hurries along this road stumbles
Do not trade begging at the beloved’s door for sovereignty
Does anyone go form the shade of this door to the sun?
When the blackness of hair is finished
it whiteness does not decrease even if a hundred choices are made
When the bubble fills its head with the air of arrogance
It blows its head off as it rises to the top of the wine
You are the obstacle on the road, Hafez, get out of the way!
Blessed is he who walks on this road without obstacle.

 

Original:

چو دست بر سر زلفش زنم به تاب رود
ور آشتی طلبم با سر عتاب رود
چو ماه نو ره بیچارگان نظاره
زند به گوشه ابرو و در نقاب رود
شب شراب خرابم کند به بیداری
وگر به روز شکایت کنم به خواب رود
طریق عشق پرآشوب و فتنه است ای دل
بیفتد آن که در این راه با شتاب رود
گدایی در جانان به سلطنت مفروش
کسی ز سایه این در به آفتاب رود
سواد نامه موی سیاه چون طی شد
بیاض کم نشود گر صد انتخاب رود
حباب را چو فتد باد نخوت اندر سر
کلاه داریش اندر سر شراب رود
حجاب راه تویی حافظ از میان برخیز
خوشا کسی که در این راه بی‌حجاب رود

illumintob

Persian Visual Poems

Hafez’s poetry and Persian Miniatures come to life:

 

Hafez:

Translation:
Love’s minstel has wonderful harmony and melody
Every song in his repertoire has a path to a place
May the world never be empty of the cry of lovers
Because it has a sweet and joyful voice
Although our dreg-draining Pir has neither gold nor force,
He has a sin-forgiving and fault-concealing God
My heart was honoured like this sugar-worshipping fly
Since he became Your desire, he has the splendor of the Huma
It is not far from justice, if the king asks around
about his neighbor the beggar
I showed my bloody tears to the physicians, they said:
“It’s love’s pain and the burning of the liver has the cure”
Avoid the tyranny of glances, for in Love’s way
 Each act has a recompense, and every deed, a reward
That idol of a Christian wine-seller said well:
“Enjoy the happiness on the face of a pure one”
O Great King!  Hafiz, a member of your court, recites the fatiha
And desires a prayer from your tongue

 

Original:
          مطرب عشق عجب ساز و نوایی دارد
 نقش هر نغمه که زد راه به جایی دارد
                    عالم از ناله عشاق مبادا خالی
که خوش آهنگ و فرح بخش صدايى دارد
     پیر دردی کش ما گر چه ندارد زر و زور
 خوش عطابخش و خطاپوش خدایی دارد
             محترم دار دلم کاین مگس قندپرست
 تا هواخواه تو شد فر همایی دارد
             از عدالت نبود دور گرش پرسد حال
 پادشاهی که به همسایه گدایی دارد
               اشک خونین بنمودم به طبیبان گفتند
 درد عشق است و جگرسوز دوایی دارد
         ستم از غمزه میاموز که در مذهب عشق
 هر عمل اجری و هر کرده جزایی دارد
           نغز گفت آن بت ترسابچه باده فروش
 شادی روی کسی خور که صفایی دارد
 خسروا حافظ درگاه نشین فاتحه خواند
 و از زبان تو تمنای دعایی دارد

 

 

The Peacock
Until your hair falls through the fingers of the breeze
My yearning heart lies torn apart with grief
 Black as sorcery, your magic eyes
Render this existence an illusion
 The dusky mole encircled by your curls
Is like the ink-drop falling in the curve of the jeem (ج)
 And wafting tresses in the perfect garden of your face,
Drop like a peacock falling into paradise
My soul searches for the comfort of a glance
Light as the dust arising from your path
Unlike the dust, this earthly body stumbles,
Falling at your threshold, falling fast
Your shadow falls across my frame
Like the breath of Jesus over withered bones
And those who turn to the Ka’aba as their sanctuary
Now with the knowledge of your lips, tumble at the tavern door
 O precious love, the suffering of your absence and lost Hafez
Fell and fused together with the ancient past

 

Original:

تا سر زلف تو در دست نسیم افتادست
دل سودازده از غصه دو نیم افتادست
چشم جادوی تو خود عین سواد سحر است
لیکن این هست که این نسخه سقیم افتادست
در خم زلف تو آن خال سیه دانی چیست
نقطه دوده که در حلقه جیم افتادست
زلف مشکین تو در گلشن فردوس عذار
چیست طاووس که در باغ نعیم افتادست
دل من در هوس روی تو ای مونس جان
خاک راهیست که در دست نسیم افتادست
همچو گرد این تن خاکی نتواند برخاست
از سر کوی تو زان رو که عظیم افتادست
سایه قد تو بر قالبم ای عیسی دم
عکس روحیست که بر عظم رمیم افتادست
آن که جز کعبه مقامش نبد از یاد لبت
بر در میکده دیدم که مقیم افتادست
حافظ گمشده را با غمت ای یار عزیز
اتحادیست که در عهد قدیم افتادست

 

 

The Fish
When my beloved offers the cup
Graven idols are crushed
 And those who gaze into that intoxicating eye
Cry out for the police
 I plunge into the ocean like a fish
Craving the beloved’s hook
 I fall pleading at those feet
In hope of a helping hand.
 Happy is the heart who like Hafez
Is drunk with the wine of pre-eternity

 

Original:
یارم چو قدح به دست گیرد
بازار بتان شکست گیرد
هر کس که بدید چشم او گفت
کو محتسبی که مست گیرد
در بحر فتاده‌ام چو ماهی
تا یار مرا به شست گیرد
در پاش فتاده‌ام به زاری
آیا بود آن که دست گیرد
خرم دل آن که همچو حافظ
جامی ز می الست گیرد

 

Tabriz_School_Shirin

translations modified from Jila Peacock’s Ten Poems form Hafez. Sylph Editions, 2006

Those who believe are more intense in love…

 

ashadduhubanliLlah

AL-BAQARA-2-165-White

Quran 2:165

وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ ۗ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ

 

“Translation”:

Among the people are some who take peers apart from God, loving them as if loving God. And those who believe are more intense in love for God. If only those who were unjust could see, they would see the punishment/sweetness: that all power is God’s and God is intense in punishment/sweetness.

 

Tafsir Maybudi 

They say that a man met a woman recognizer, and her beauty exercised its influence over his heart. He said, “’My all is busy with your all.’ O woman! I have lost myself in love for you.”

She said, “Why don’t you look at my sister, who is more beautiful and lovely than I?”

He said, “Where is your sister so that I may see her?”

She said, “Go, idler! Passion is not your work. If your claim to love me were true, you would not care about anyone else.”…

Shiblī said, “I learned Sufism from a dog that was sleeping at the door of a house. The owner came out and was driving the dog away, but the dog kept on coming back. I said to myself, ‘How base this dog is! He drives him away, and he keeps on coming back.’ The Exalted Lord brought that dog to speech and it said, ‘O Shaykh! Where should I go? He is my owner.’”

I will not leave the Friend at a hundred iniquities and cruelties.
Even if He increases them, I will not be troubled,
It is I who chose Him over everyone else;
if I complain about Him, I will have no excuse.

maghribcircle

 

Tafsir Kashani

But the believers love God more ardently, than any other, because they only love God. Their love for Him is not confounded with love of others and is not subject to change. They love things through [their] love of God and for God and in the measure that they find in these [things] a divine aspect…

or [it means that] they love [God] more than they love their deities because they love things in themselves for themselves and so inevitably their love changes [for these things] when they themselves change the accidents of their souls upon fear of perdition and the harm that the soul brings upon them. Believers love God through their spirits and their hearts, nay, through God and for God. Their love [for Him] does not change because it is selfless. They expend their spirits and their souls for the sake of His countenance and His approval, abandoning all of their desires for His desire, loving His acts even when they conflict with their caprices, as one of them said: “I desire to connect with Him while He desires to abandon me, so I abandon what I desire for what He desires.”

hb_1982.120.2

 

Tafsir Anon.

Nothing but God is loved, nothing but God is worshipped— Your Lord has decreed that you worship none but Him (17:23)— indeed nothing but God is. However, some limit their love of God to a particular form or forms of His, an idol of sorts.

Those who love God in a limited form, in idols or “peers,” love a limited form, and thus their love is limited. Those who love God, Who is beyond all limitation (and is even beyond the limitation of being beyond limitation) love Him in each and every form, without limitation. Thus their love is unlimited, and more intense. He loves them and they love Him (5:54). They love Him with His love. Those who love the “idols” of a particular form or forms only love “as if with the Love of God” (كحبّ الله), but those who believe, who love of God is not limited by these forms, love God with His own unlimited love—God loves Himself through them.

Those who wrong themselves by limiting their love to a particular form or forms, if they could only see, would know the intense sweetness of love unlimited, and the severe punishment of limited love, especially when compared to sweetness of unlimited love. The pain of regret and envy is severe punishment.

Sheikh Lutfollah Mosque is standing on the eastern side of Naghsh-i Jahan Square, Isfahan. Construction of the mosque started in 1603 and was finished in 1619.

Ibn ‘Arabi 

Faṣṣ Harūn:

Have you seen him who has taken desire for his God? (45:23)

The greatest and most exalted locus of self-disclosure wherein He is worshipped is that of desire. Remember that He has said, Have you seen him who has taken his desire for his God? It is the greatest object of worship since nothing is worshipped except through it, and it is only worshipped by itself. Concerning this I say:

The truth of desire is that desire is the cause of desire
If not for desire in the heart, desire would not be worshipped

و حق الهوى إن الهوى سبب الهوى         لو لا الهوى في القلب ما عُبِدَ الهوى

Do you not see how perfect God’s knowledge of things is, how He perfects one who worships is desire and takes it has his divinity?… He sees this worshipper worshipping only his his desire, complying with its command to worship the individual whom he worships. Even his worship of God comes from his desire. If one did not have desire for the Divine—which is a will based on love—one would not worship God, nor would one prefer Him to another. Likewise, anyone who worships some form of the world and makes it a divinity only does so because of desire. The worshipper is forever under the influence of his desire. Now, he sees the objects of worship diversified amongst the worshippers, and each one who worships something, denies one who worships something else. One who has the least bit of awareness will be bewildered at the unanimity of desire, nay by the oneness of desire, for it is the same essence in every worshipper. God led him astray, that is, bewildered him, out of knowledge that every worshipper only worships his own desire, and only seeks to worship his desire whether it coincides with the prescribed command or not.

The perfect Knower is he who sees every object of worship as a locus of self-disclosure of the Real wherein to worship Him.

Palacedoor-fes

This is why a human being does not become totally annihilated and enraptured by love except in love for His Lord or for someone who is the locus of disclosure for his Lord [that is, another human being, created in God’s image].

The entities of the cosmos are all lovers because of Him, whatever the beloved may be, since all created things are the pedestals for the Real’s self-disclosure. Their love is fixed, they are loving, and He is the Loving. The whole situation is concealed between the Real and creation through creation and the Real. That is why God brought the name Forgiving along with the name Loving [in the verse He is the Forgiving, the Loving, Lord of the Throne, the Glorious (85:14-15)]. After all, Forgiving means literally ‘curtaining’. Thus it is said that [the famous Arab lover] Qays loved Layla, since Layla derives from the locus of disclosure. In the same way, Bishr loved Hind, Kuthayr loved ‘Azza, Ibn al-Durayj loved Lubna, Tawba loved al-Akhyaliyya, and Jamil loved Buthayna. But all these women were pedestals through which the Real disclosed Himself to them.

The beloved is a pedestal even if the lover is ignorant of the names of what he loves. A man can see a woman and love her, without knowing who she is, what her name is, who her relatives are, and where she lives. Love, by its very essence, requires that he seek out her name and her home so that he may attend to her and know her in the state of her absence through the name and the relationship. Thus he will ask about her if he lacks the witnessing of her.

So also is our love for God. We love Him in His loci of self-disclosure and within the specific name, which is Layla, Lubna, or whatever, but we do not recognize that the object is identical with the Real. So here we love the name but we do not recognize that it is identical with the Real. Thus we love the name and do not recognize the entity.

In the case of the created thing, you know the entity and you love. It may be that the name is not known. However, love refuses anything but making the beloved known. Among us are those who know God in this world, and among us are those who do not know Him until they die while loving some specific thing. Then they will come to understand, when the covering is lifted, that they had loved only God, but they had been veiled by the name of the created thing.

 

—Futūḥāt IV 260.12; Trans. William Chittick “The Divine Roots of Human Love

Ibn al-Fāriḑ

If I say:  I have for you, each and every love
He says: Lovelieness is mine and every beauty is in me

 

إنْ قُلْتُ:عِندي فيكَ كل صَبابة ٍ؛       قالَ:المَلاحة ُ لي، وكُلُّ الحُسْنِ في

Turn your gaze to the beauties of his face,
Where all beauty has been gathered
If all beauty were perfected into one form
on seeing him, it would exclaim [in wonder],
“There is no god but God, and God is greater.”

 

فأَدِرْ لِحَاظَكَ في محاسنِ وجْهه            تَلْقَى جميعَ الحُسْنِ فيه مُصَوَّرا
لو أنّ كُلّ الحُسْنِ يكمُلُ صُورةً                    ورآهُ كان مُهَلِّلاً ومُكَبِّر

 

intricatepersianceiling

 

Shustarī
Her mystery flows through everything
so everything inclines towards her

 

Whoever witnesses the secret of her beauty says
that it is everywhere, but its fullness is hidden
Original:
كل  شِي   سرُها   فيه     سَرَى        فلذا   يثنى   عليها   كل      شيْ
قال  مَن  أشهدَ   معنى   حُسنها        إِنه     منتشرُ     والكل     طيْ

 

She is adorned with each and every kind of beauty
And the people of passion are mad with love for her, wherever she appears.

تحلّت بأنواع الجمال بأسرها                  فهام بها أهل الهوى حيثُ حلّت


Hafezieh_tomb_inside_ceiling

 

Hafez

Everyone, sober or drunk, seeks the beloved.
Every place, be it mosque or synagogue, is the house of love
همه كس طالب يارند چه هشيار و چه مست
همه جا خانه عشق است چه مسجد چه كنشت
Unknown
Various ways have those who love from (mere) passion
But I have a unique way,  in which I dwell alone.”

مذاهب شتى للمحبّين في الهوى            و لي مدهب فرد أعيش به وحدي

“Have you ever seen anything more lovely?”
I said, “is there anything else in existence?”

 

 

Original

We all long for her loveliness
on earth, in skies above
There is no other beauty
and nothing else to love

 

I said, “all my love is yours
all loves and for all time.”
She said, “it’s only fitting since
every beauty is mine.”

 

Love loves Love
and Love is One
that is all there is below
and all there is above

 

 

 

 

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