On the path of tribulations laid my heart
Solely for Your sake, wedding party for my heart
Today Your fragrance on the breeze redolent
Offering my gratitude, threw my heart on the gales
Rumi only weds his heart to the Beloved and none else, simple. Throwing something on the wind means to get rid of it with disgust and loss.

How much more of these copious deceptions

How many more imaginations of Your renditions
Sobhan for Allah Your ways so bewildering
No trace of You but all these thoughts and imaging
Rumi by deceptions mean the term ‘Qoroor’ in Koran, which is the cardinal description of the life of this world. The poet wonders, if we cannot see Allah then why all this incredible imagination and guess work about It? What I love about the Sufi politeness is the fact that they STOP at some words and throw their shoulders up and confess not knowing. Rumi does not know why the last verse is true? In contrast to scholars and theologians who know everything about every subject.

O! The green for every tree, every garden and plant

O! The governor for all my destiny and affairs
O! The silence and O! The noise and the sincerity and the hypocrisy
Without Your Royal presence, all this but mania, just come to me
Rumi sees nothing but madness and mania unless the Creator is present in the midst of it all. He sees the Creator from the chlorophyll of the leaves to the hypocrisy of people i.e. in all things. The reason he gave one example after another is because in those things he saw the Beloved. He writes what he sees not what he knows. He does not write general.
With love on board sailed our vessel from non-existence
Perpetually illuminated our nights by the wine of re-union
That wine which is not forbidden in our religion
So You shall not find our lips parched on the dawn of non-existence
Amongst the Sufis there is an understanding of a world called ‘Adam’ which means exactly ‘non-existence’. This is universe with its own laws and Sufi’s lips must be wet with the wine of love in order to comprehend and later join this universe where there is nothing by Beloved.
Either the insomnia for being with Your loving
Or the insomnia for being afar sobs and weeping
Sobhan for Allah for both sleepless nights
Only You can tell the difference between these awaken times
Either Rumi is in worship close by Allah or neglected and left by himself thus heart broken and desolate. Either night he is sleepless. Sobhan is an Arabic/Koranic word that means Praise. Sobhan for Allah means Praise the Lord. But I did not use this Christian/American phrase for these reasons:
1.      Comedians use this term to make fun of God
2.      Dragged into the gutter by the TV evangelists
3.      Term praise is used for other than God
In contrast Sobhan is used and means:
  1. Perpetual praise
  2. Only for the Creator of Heavens and Earth
  3. All beings praise Allah knowingly or unknowingly
No offence or criticism was meant towards Christians.
How much longer away from our stares
We are yearning for assistance, miserable with love
Who is this love? Ambushing our infants at the cradle
Who is this heart? Our estranged vagabond one
For as long as the imagination of Beloved is with us, O! Heart
It Self, all our life gazing upon everyone, O! Heart
And when the yearning heart’s wishes came true, O! Heart
One thorn better than one thousand palm fruits, O! Heart
The heart’s wish is to be in love with Beloved and re-united with the Creator (Beloved). In doing so much trials and heartache might come to the lover (us). So Rumi says he prefers the thorns (trials) than the thousand dates (temporal happiness of this life). Palm tree has wicked thorns all over.
Beloved, Fight not to slaughter my self but come forth now!
Mix whatsoever colors You wish but come forth now!
Every place a different artifice has placed and come forth now!
Make up some scheme for me to trouble but come forth now!
Term mixing colors and dyes in Farsi means to cause complex tricky situations. Rumi knows that Allah places the tests for everyone in every time in every place. Therefore he gives up avoiding them, instead of thinking to pass or fail, the poet begs Allah to come forth!
Other than love no soothing comforter for I
No one at first, No one at last but love the Beginning for I
Love sings a song deep within for I
“O! The lazy on the path of love, open the door for I”
“No one at first, No…” means no one at all was there except love.

© 2003-2002,  Dara Shayda