ای نازنین از عشق تو
Ay Nazanin Az Ishqe Tu
“O Sweetheart, from Love of You”
Lyrics
Lyrics updated · July 2026English Translation
O darling, for love of you I am mad, mad And from all others at once I am a stranger, a stranger
In the old stories your place is beside me O better than treasure and gem — I am a ruin, a ruin
Every moment I shall play for you and sacrifice my soul for you You know that in love I am a soul-giver, a soul-giver
I have called you near me, I have remained waiting for you Why then do you knock? — it is my door, my home
Transliteration
Ay nazanin az ishqe tu, dewana-am, dewana-am Wa-az digaran yakbaragi, begaanah-am, begaanah-am
Dar dastanhaye kohan, jaye tu bashad nazde man Ay behtar az ganj o gohar, wairana-am, wairana-am
Har lahzaye benwazamat, w-az jan nesare sazamat Dani ke man dar ashiqi, janana-am, janana-am
Nazdike kheweshat khwand-am, dar intezarat mand-am Digar chura dar mezani, dar khana-am, dar khana-am
متن اصلی
ای نازنين از عشق تو، ديوانه ام، ديوانه ام وز ديگران يکبارگی، بيگانه ام، بيگانه ام
در داستانهای کهن، جای تو باشد نزد من ای بهتر از گنج و گهر، ويرانه ام، ويرانه ام
هر لحظه يی بنوازمت، وز جان نثاری سازمت دانی که من در عاشقی، جانانه ام، جانانه ام
نزديک خويشت خوانده ام، در انتظارت مانده ام ديگر چرا در ميزنی، در خانه ام، در خانه ام
For your love I am mad; from all others I have become a stranger; I sacrifice my soul each moment — yet you still knock, as if the door that is mine were not already yours.
About This Recording
Ay Nazanin Az Ishqe Tu is built on doubled end-words (radif) — mad/mad, stranger/stranger, ruin/ruin, soul-giver/soul-giver. This is a formal ghazal technique (takia) that creates a doubling effect: the statement is made once and then confirmed, as if the speaker cannot quite believe the extremity of their own condition. 'I am mad, mad' — the repetition signals that one utterance of it was insufficient.
The progression of the four doubled states traces a biography of love's effects. Madness (divana) is the initial condition — love has disordered the mind. Estrangement from others (gharib) follows — the lover becomes a stranger in the social world. Ruin (kharab) is the third stage — not just disordered but destroyed. And soul-giver (jan-bazan) is the final state — actively offering the thing most valued, life itself.
The final couplet shifts the dynamic entirely: 'I have called you near me, I have remained waiting for you / Why then do you knock? — it is my door, my home.' The beloved, who has been the distant object of the song's entire emotional cascade, arrives — but arrives as a guest knocking rather than as someone who belongs. The speaker's question is gently corrective: you have already been given the home, there is no need to knock.
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