إذا ذكرت الذي بالذكر يحجبني

إذا ذكرت الذي بالذكر يحجبني

عنه ويحصره ذكراه في خلدي

عنه ويحصره ذكراه في خلدي

When I remember the One who, through remembrance, veils me

When I mention the one whose mention hides me from him

from Himself, and whose remembrance confines Him within my mind,

And confines his remembrance within my mind

الذكر باللفظِ عينُ الذكر منه بنا

الذكر باللفظِ عينُ الذكر منه بنا

فنحن نذكره في حالة الرصدِ

فنحن نذكره في حالة الرصدِ

remembrance in words is the very remembrance proceeding from Him through us.

Mention with words is the essence of mention from him, verily

Thus we remember Him in a state of watchfulness.

So we mention him while observing

لولا تحوُّله في العينِ في صور

لولا تحوُّله في العينِ في صور

ما صحَّ ذكر على الوجهين من أحد

ما صحَّ ذكر على الوجهين من أحد

Were it not for His changing into forms before the eye,

If he had not transformed into images in the eye

no one's remembrance in either way would be valid.

No one’s mention in both ways would be correct

والذكر بالقلبِ ذكر لا حروفَ له

والذكر بالقلبِ ذكر لا حروفَ له

لأنه واحد من ساكني البلد

لأنه واحد من ساكني البلد

And remembrance in the heart is remembrance without letters,

And mention with the heart is a mention without letters

for it is one of the city's inhabitants.

Because it is one from the inhabitants of the town

إني أرى نشأة الديهور قائمة

إني أرى نشأة الديهور قائمة

وهي التي خُلقت بالطبع في كَبَدِ

وهي التي خُلقت بالطبع في كَبَدِ

Indeed, I see the Dayhur's formation standing,

I see the creation of eras standing

and it is that which was created by nature in hardship.

It is what was inherently created in the liver

هو النزيه الذي لا شيء يشبهه

هو النزيه الذي لا شيء يشبهه

وإن تقيّد لي بالجسمِ والجسد

وإن تقيّد لي بالجسمِ والجسد

He is the transcendent One whom nothing resembles,

He is the most pure, nothing resembles him

even if, for me, He is bounded by body and flesh.

Even if he was limited to me in body and physique

هو المقيد في الإطلاق صورته

هو المقيد في الإطلاق صورته

فهو الكثير بكثر ليس عن عدد

فهو الكثير بكثر ليس عن عدد

He is the One whose form is bounded within boundlessness.

He is the limited in absoluteness, his image

Thus He is manifold, with a multiplicity not arising from number.

So he is the many without being of number

لكنها نِسَبٌ والعين واحدة

لكنها نِسَبٌ والعين واحدة

هوية دُعيتْ بالواحد الصمد

هوية دُعيتْ بالواحد الصمد

But these are relations, and the essence is one:

But they are attributes and the essence is one

an identity called the One, the Self-Sufficient.

It is selfhood called the One, the Eternal

ألفيت أسماءه الحسنى بحضرتنا

ألفيت أسماءه الحسنى بحضرتنا

تسعاً وتسعين لم تنقصْ ولم تزد

تسعاً وتسعين لم تنقصْ ولم تزد

I found His most beautiful names in our presence,

I found his beautiful names in our presence

ninety-nine, neither diminished nor increased.

Ninety nine, neither decreased nor increased

فكلمتْ مائة فيها حقائقنا

فكلمتْ مائة فيها حقائقنا

وغبت فيه مغيب الشفع في الأحد

وغبت فيه مغيب الشفع في الأحد

Then our realities completed a hundred among them [probable intended reading],

So they became a hundred, in which are our realities

and I vanished in Him as the even number vanishes in the One.

And the even numbers disappeared in the One

الحقُّ توحيدٌ ولكنه

الحقُّ توحيدٌ ولكنه

كثره في بصري عينهْ

كثره في بصري عينهْ

The Real is oneness, yet He

The Truth is oneness, but

is made manifold in my sight by His own essence.

Its multiplicity appears in my vision

وعلة التكثير أحكامها

وعلة التكثير أحكامها

لأعيننا فكوننا كونه

لأعيننا فكوننا كونه

And the cause of multiplication is its determinations

And the cause of multiplicity, its rulings

for our eyes; thus our being is His being.

Are for our eyes, so we are its existence

لا كون للأعيان في ذاتها

لا كون للأعيان في ذاتها

وإنما الكونُ له بينه

وإنما الكونُ له بينه

Entities have no being in themselves;

No existence for essences in themselves

and being belongs only to Him—make it clear.

Rather, existence is His between them