ای قوم به حج رفته
Ay Qawme Ba Haj Rafta
“O People Who Have Gone on Pilgrimage”
Lyrics
Lyrics updated · July 2026English Translation
O you who have gone to hajj — where are you, where are you? The beloved is right here — come back, come back
Your beloved is a neighbor, wall to wall with you You wander bewildered in the desert — what are you thinking of?
If your purpose is to behold the house of the soul First polish the face of the mirror that is your own heart
Transliteration
Ay qawme ba haj rafta kojayed kojayed Mashooq haminjast beyayed beyayed
Mashooqe tu hamsayae dewar ba dewar Dar badeya sar gashta shoma dar che hawayed
Gar qasd shoma didane aan khanaye janast Awal rokhe ayeena ba saiqal bezad ayeed
متن اصلی
ای قوم بحج رفته کجاييد کجاييد معشوق همین جاست بياييد بياييد
معشوق تو همسایه ديوار به ديوار در باديه سر گشته شما در چه هواييد
گر قصد شما ديدن آن خانه جانست اول رخ آيينه بصيقل بزداييد
Rumi's famous challenge to the Hajj-pilgrims: the beloved is not in Mecca — she is wall-to-wall with you at home. The Sufi interior journey against the outward religious one.
About This Recording
This ghazal is one of Rumi's most direct provocations. The Hajj — the pilgrimage to Mecca, one of Islam's five pillars — is here treated as a category error: you have gone to find God in the wrong place. 'Your beloved is a neighbor, wall to wall with you / You wander bewildered in the desert — what are you thinking of?'
The Sufi argument behind the poem is consistent with the entire tradition: the exterior practice (pilgrimage, mosque, ritual) is only meaningful if it reflects an interior condition. If the heart is not already aligned with the divine, the journey to Mecca is simply tourism.
Ahmad Zahir's setting of this in a pop arrangement brought Rumi's critique of organized religion to a general audience. In the Kabul of the 1960s and 1970s, where religion and modernity existed in complicated negotiation, the song's argument had particular resonance.
Poetic Source & Adaptation
One of Rumi's most direct critiques of external religious observance versus inward spiritual reality. 'O you who have gone to Hajj — where are you, where are you? / The beloved is right here — come back, come back.' The house of the soul is not the Kaaba but the heart itself, which must be polished before it can reflect the divine.
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