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چه تد بیر ای مسلما نا ن که من خود را نمیدانم

نه ترسا نه یهود م من نه گبرم نه مسلما نم

نه شرقیّم نه غربیّم نه برّیم نه بحریّم

نه از کان طبیعیّم نه از افلا ک گردا نم

نه از خا کم نه ا ز آبم نه از با د م نه از آتش

نه از عرشم نه از فزشم نه از کوَنم نه از کا نم

نه از هندم نه از چینم نه از بلغا ر و سقسینم

نه از ملک عراقینم نه از خا ک خراسا نم

نه از د نیا نه از عقبی نه از جنّت نه از دوزخ

نه از آ د م نه از حوّا نه از فرد وس و رضوانم

مکا نم لا مکا ن باشد نشا نم بی نشا ن باشد

نه تن با شد نه جا ن با شد که من از جا ن ِ جا نا نم

دوئی از خود بد ر کرد م یکی د ید م د و عا لم را

یکی جویم یکی د ا نم یکی بینم یکی خوا نم

هوالاوّل هوالاخر هوالظاهر هوالبا طن

بجز یاهو و یا من هو کسی د یگر نمیدانم

ز جا م عشق سرمستم د و عا لم رفته از د ستم

بجز رند ی و قلّا شی نباشد هیچ سا ما نم

ا گر در عمر خود روزی د می بی تو برآورد م

از آن وقت و از آن ساعت ز عمر خو د پشیما نم

ا گر دستم رسد روزی د می با تو د ر این خلوت

د و عا لم زیر پای آرم همی د ستی بر افشا نم

الا ای شمس تبریزی چنین مستم د رین عا لم

که جز مستی و قلّا شی نباشد هیچ د ستا نم

– د رآن زمان د و شهر به ا سم سقسین وجود داشت. یکی د ر مرز چین و دیگری که در ا ینجا منظور مولانا ست در سرزمین خزرها.

سرزمین خزرها نا م تمام منطقه وسیع بین دریا ی خزر تا کریمه - وا قع در جنوب ا وکرا ئین وشما ل دریای سیا ه - بود.

عرا قین: عرا ق عجمی و عرا ق عربی—

عرا ق عجمی به تمام منطقه مرکزی ایران کنونی گفته می شد. مرزهای آن از شرق به خراسان از شمال به گیلان و مازند ران وآذربا یجان از غرب به اردلان و لرستان و از جنوب به خوزستان و فارس استان ختم می شد. بنظر من نام شهر اراک با زما نده این د وران است که احتمالأ هما ن لغت عرا ق است.

عرا ق عربی نیز به منطقه بین د جله وفرات تا مرز غربی آن درجوار دشت سوریه گفته می شد.

________________

This is a poem by Rumi (Mawlana Jalalu’ddin) in his book Divan-é Shams-é Tabrizi translated partly by Reynold A.Nicholson (1868- 1945) and first published in 1898 by Cambridge University Press.

Nicholson’s selection consists of 48 poems some of which -inc luding this one – I have not been able to find in the ‘kolliat-é divan-é Shams Tabrizi’ published in Tehran in 2536 (? For a decade or so before the ‘revolution’ the counting of the year starting from the date of Hijra was changed by the Shah regime in order to emphasize the importance of kingdom in Iran. This was probably because he was the second king of the Pahlavi dynasty and the son of a self appointed king needing to connect to the past while having a shaky present. I still have no idea what number to deduct in order to arrive at the Hijra year. And I don’t remember any Iranians living outside Iran either, who knew for sure what Persian year we were living in, during those days).

In the kolliat .. (complete) Mohammad Abbassi c laims to have inc luded all poems of the original copy with some ‘corrections’ (tass’hih).

I cannot say if he single-handedly dec ided to deprive Iranian readers of some of the most important poems in Divan. But perhaps as a result no other compiler has investigated this or has added the missing poems to the new editions. The fact is that the Divan became known to Iranians much later than Masnavi - only in mid 20^th century - and evoked, at least initially, a lot of embarrassment amongst the Iranian intellec tuals. After all this is the only book in which a great poet of the 13^th century dec lares his fearless and unconditional love for the controversial dervish of his time in every poem of this very large collection of work.

Since its publication every interpreter of divan has tried to explain Rumi’s love for Shams within an ‘acceptable’ framework of Sufi spiritual love.

But the fact is that Rumi in his rapture did not care to explain, causing a soc ial conflict in Konya amongst his followers and which ended in a tragedy. As a matter fact no Sufi has ever loved as intensely as Rumi did.

For me one thing is certain. Divan Shams Tabrizi is the deepest love ever expressed in Persian language (or most likely in any language). In comparison Leili and Majnoon or Romeo and Juliet are only an exerc ise in storytelling. In those you have to guess what the lovers went through, in Divan you plunge into Rumi’s world of feelings. One might even end up loving Shams as much as he did.

I believe the story of Rumi and Shams is the most tragic love story in the Persian literature. Many Rumi’s poems in Divan and also in Masnavi reflect and c rystallise this very fact.

For the translation c lick here and sc roll down to number X X X I

Footnotes to the poem:

– 2^nd line should read ‘I am neither…’

and Gabr means Zoroastrian

– For Bulgaria in the translation read Bulghar: This town was situated on the Volga 100 miles south of Kazan

– Iraqain (8^th line is mistyped Iraqian):

2 Iraqs. One Ajami Iraq and one Arabi Iraq. Ajami(Moslem non Arab) also called jibal and kuhistan was the larger area of west Persia and was bounded on the east by Khorasan on the north by Mazandaran, Gilan and Azerbaija n on the west by Ardalan and Luristan and on the south by Khuzistan and Farsistan. Iraq Arabi was between Tigris and Euphrates and stretching out westward to the borders of the Syrian Desert.