Sur Kalyan

Chapter I

1

To begin with, I begin in the name of Allah, the Omniscient, the Supreme and the Lord of the Universe; by His Divine powers He is the Omnipotent since infinity. He is Uncreated and Unchangeable. (He is the very first, before whom there was no first, and the very last) He is the provider of sustenance, He is the Fosterer and the Compassionate. Praise Him - the real Lord! Verily all praise is due to Him. He is the Sagacious. (His knowledge is all-Encompassing. It was His kindness that Allah, the Compassionate, perfected the universe by satisfying all its requirements in due measure.
Note: I have interpreted the word اوّل as ‘to begin with’, (being the first word of the Risalo) and as b) “Allah is the very first”.
Verily We have created everything proportionately. (49, Al-Qamar).
His is the sovereign of the skies and the earth; He gives life and He causes death; and He has power over all things . (2, Al-Hadid).
He is the First and the Last and the Manifest and the Hidden, and He knows all things fully well. (3, Al-Hadid).

2

When Allah created and perfected the universe, He particularly created Prophet Muhammad, (May Allah’s blessings be on him!) and sent him to this world (as His apostle). He clearly included him in the Kalima-e-Touhid; and further declared: “I am your Lord and you are My beloved”. He perfected both the worlds, and as per the Sayed, He then presented them to him (i.e. the Prophet).
باعث خلق دوجہاں، واقف رمز کن فکان
صدر نشین لا مکاں، صل علیٰ محمدٍ (ﷺ)
-He was the cause of creation of the two worlds, He knows the significance of “Be and it became”. He presides in the spaceless-ness. Peace be on Muhammad, the Prophet of Islam
Note: (1) The First part of the Kalima is the reality and the second part is the law, (2) خاوند means lord, here it means the apostle.

3

After harmonizing ideally the conditions in the universe Allah manifested Himself through the Prophet of Islam, the helper and the guide (to mankind), the scion of the illustrious tribe of Hashmites, and the leader of all Prophets, (who preached and glorified His Oneness and His Unique attributes). It fitted well with his position to be amidst his comrades in that auspicious mosque (at Madina). His four companions particularly were constantly with him:
Allah is well pleased with them (i.e. the Prophet’s companions and followers) and they were well pleased with Him. They constitute Allah’s party. (22, Mujadilah).
Note: Allah said: “I was a hidden treasure; I sought, that the treasure of loving kindness and beauty should be revealed”. Accordingly He created the ‘Vahdaniyat’ and everything has emanated from it. It is a manifestation of Ahdiyat. Both of them emanated from the Prime Himself as a Tajali (or manifestation) or the Nur-e-Muhammadi. It encompasses the Pen, the Book, Angels and the Prophets, and as a matter of that, the entire universe.
حق گفت ‘‘ای مرد زمان! خاوند گنجی بودم من درنہاں
جستم کہ تا پیدا شود آں گنج احسان و عطا’’
(Roomi)
Allah said to him (i.e. to Hazrat Daud) “O temporal man! I was a hidden treasure; I sought that the treasure of loving kindness and bounty should be revealed.

4

You should always recite and continue to recite: “Allah is One and without partners”. Do not forsake, much less abandon, any category of Namaz. Simultaneously offer repentence repeatedly on rosary. O naked (or ignorant man!) put your self on the straight path so that the flames of Hell may not approach you.
Say: Allah has guided me along the straight road”. (161, Al-Anam). And vie with each other (in the race) for forgiveness from your Lord, and for the Garden, as broad as the skies and the earth, prepared for the righteous .
(133, Al lmran).
TRADITION: Namaz is the pillar of faith
Note:(1)In this verse Shah has exhorted adoption of the Shariat. In the later verse No. 10 he has referred to Tariqat, Maarfat and Haqiqat. He has very correctly given precedence to Shariat over Tariqat which though essential by itself, is, as said by Hazrat Mujadid Alf Sani, mainly a hand maiden of the former. In fact Shariat consists of knowledge, faith and sincerity of devotion; and the other three methods complete its last ingredient and are complimentary to it in that connection.
کل حقیقۃ ردتہ الشریعت فھو زندقہ
Everything, which is rejected by Shariat, is forbidden.
Note: (1) Under verse No. 10, post should be read simultaneously. (2) In Islam the way of salvation lies in faith and righteous deeds. The idea of salvation by atonement, as in the Christian sense, is no where found in the Quran.

5

So long as you affirm the Oneness of Allah, you should sincerely and lovingly believe in the apostleship of Prophet Muhammad, (May blessings of Allah be on Him!). For his sake the world was created. You should not, under any circumstances, Prostrate before any object other than Allah.
Then I swear by your Lord that these persons shall not be true believers unless they refer all their disputes to you for arbitration (65, Al-N isa).
But Allah bears witness (to your apostleship) by what He has sent down to you (i.e. The Quran) . (164, Al-Nisa)
There is no doubt that the fundamental urge of human consciousness is to love the Creator and no body else. But a love is always, a system of loves; we love every object that brings us nearer to the Beloved. The love of the prophet is an indispensible condition for the birth and growth of the love of the Creator. As our love for the Creator grows, it will add further to our love for the Prophet”. (Ideology of the future).

6

Whoso reiterated their faith in The Oneness of Allah, they also heartily believed in the apostleship of Prophet Muhammad, (May Allah’s blessings be on him!) for whose sake the universe was created. No such believer would be pushed to an unfavourable landing place (i.e. sent to Hell).
And who believes in what has been sent down to you and what has been sent down before you, and you are convinced of the Hereafter, such believers steered safely to their goal. (4, AI-Baqarah).
محال است سعدی کہ راہ صفا
تواں رفت جز درپئی مصطفےٰ
(Saadi)
O Saadi! it is impossible for any person to proceed along the straight path without following the Prophet

7

Whoso faithfully admitted the Oneness of Allah, they also accepted the apostleship of Prophet Muhammad (May blessings of Allah be on him!) with their mind and tongue. They are always prominent in the execution of Allah’s orders. Such persons, shall not miss the proper ferry.
Verily you are (one) of the apostles . (252, Al-Baqarah).
Hence believe in Allah and His Apostle, the un-lettered Prophet, who believes in Allah and His discourses; and follow him so that you may be guided well (158, Al-Aaraf).
Note. Mere belief in the Oneness of Allah and the apostleship of the Prophet is not enough. A believer must affirm the same vocally i.e. by tongue.
Sarmad of Delhi used to utter لا اللهonly. When under the order of Emperor Aurangzeb he was asked to utter the full Kalima, he declined, saying that for the time being he was concerned with the fact that there was no Allah. He was, therefore, tried for disbelief and executed publicly. Faith is negatived by non-inclusion of the latter part in the Kalima, which is the reality and the law.

8

Those persons who had the (Divine) knowledge and who recognized the Oneness of Allah and the apostleship of the Prophet, became one with Allah even in this world. Such inestimable persons went straight to good ferries without being drifted to wrong places. (i.e. they were not misled by Satan). These inestimable friends (of Allah) were elevated to higher stations from the very start.
Tell them; if you love Allah, you should follow me, and then Allah will love you and He will forgive all your sins . (31, Al-lmran)

9

At the precreation stage Allah made him/them as embodiment of light. These truthfuls have no fear of interrogation on the Day of judgement nor remorse at what they left behind in this world. ln fact Allah had decreed their elevation before the world was created.
Note: This verse applies more fittingly to the Prophet. But its application to the friends of Allah also can not be ruled out.
O Prophet! We have truly sent you as a lamp that gives bright light.
(46, 47, AI-Ahzab).
They are the believers-in-truth. For them are (different) grades with their Lord (2, Anfal).
Behold! The friends of Allah shall certainly have no fear nor shall they grieve (62, Yunus).

10

Those seekers who fully support and ardently believe in the Oneness of Allah, affirm and identify themselves with the theory that there is no god except Allah. Their hearts are absorbed in the Reality; and thus placed, they practise self-abnegation. Very unobtrusively and uncommunicatively they visit remote places and delve deep spiritually in quest of the Divine knowledge. But they know no rest, nor do they settle down at a particular place as an evidence of inertia. Abdul Latif says: “these lovers cut themselves into two halves from their shoulders downwards, (i.e. they resort to extreme piety and austerity and are always ready to sacrifice their life. This results in self-abnegation.)
Note: (1) Verses No. 7 to 10 refer اولياءَ الله the friends of Allah who are prompt in the performance of their duties and who are ever ready to lay down their life for the sake of Allah.
The verse No. 8 seems common to the Prophet and the friends of Allah.
(2) Shariat means the knowledge of the Quran, tradition and ijma. Conformity of actions therewith is sine -qua- non for a Muslim.
Tariqat means self abnegation to the exclusion of all worldly desires. It aims at seeing with an inner light.
Maarfat means knowledge of the Divine mysteries and secrets.
Hakikat means knowledge: (a) about Allah that He is Matchless, lmmanent etc. (b) about Allah’s attributes that He hears and sees everything, and (c) about Allah’s potentialities that He creates, fosters and attends to every creature till his death.
The last three stages are complementary to the first stage of Shariat which can not be by-passed.

11

Whoso are deeply assimilated in the Oneness of Allah and have reached the state of complete self-effacement, they have fully recognized the Prophethood of Prophet Muhammad, (May Allah’s blessings be on him!), as the final apostle of Allah and submitted themselves totally to the orders of Allah and the Prophet. Thus they are de facto Muslims. They have done it out of love. In recognition thereof, Allah has absolved them of all earthly affiliations and impurities, more so because they are assimilated in the Oneness of Allah. This is what Abdul Latif says.
زانکہ در الاست اُو از لا گذشت
ہرکہ در اِلاست او فانی نہ گشت
(Roomi)
He has passed from the annihilation to the abiding existence and he who exists in the abiding existence is not mortal.
Note: (1) The last Prophet is the first Prophet also, as he satisfies completely the requirements of all people. He is the last Prophet as there shall be no Prophet after him. In fact no Prophet shall be needed after him. Accordingly he is the Prophet of the past, of the present and of the future at the same time. He is the Prophet complete in all respects. He combines all earlier prophets in himself.
(2) The person who reaches the stage of self-annihilation does not become a part of Allah or merge in Him. Allah is much too Holy for such association or absorption. The person maintains his individual entity, though he recedes into oblivision.
The highest is the position of those who attend to the Divine world and sink themselves in its ever lasting lights and in the branches of the Divine gnosis (knowledge) and are sometimes referred to in the Quran as the ‘foremost’. The Quran says: “the foremost in the race; these are they who would be brought nigh. (vide verses No.10-11 Al-Wakiah). (lmam Razi-lbn Al-lkhlaq).

12

Those seekers who are assimilated in the Oneness of Allah, very ardently advocate that there is none except Allah. In fact they are, as if, cut into two on the alter of the Unity of Allah. It is only unfortunate persons, who, noticing the above conditions of the seekers, give-up their desire for reunion with Allah.

13

These persons, particularly when they are in trance, feel uncertain about themselves whether they are without trunk or head and whether their hands, wrists and fingers have been truncated. (This is where self oblivision starts). In fact those seekers who sought union with Allah, had to efface their entity and be non-existant first.

14

O you deaf fellow! Did you not hear the fact that Allah is Unique and without a partner? Would you still remain apathetic to the perceivable promptings and exhortations of your soul in this connection? In that case, you shall be the sufferer on the Day of judgement, when witnesses shall be marshalled against you (to your detriment).
And do not set up another god along with Allah . (51-Zuriyat).
On that Day the earth shall disclose its experiences (because your Lord shall order it accordingly). (51, Al-Zilzal).
Today We shall apply seal to their mouths; We shall talk to their hands; and their feet shall give testimony, what they had earned (65, Al-Yasin).
در اندرون من خستہ دل ندانم کیست
کہ من خموشم و او درفعاں و درغوغاست
(Hafiz)
I do not know who is in my distressed heart. I am silent and he is raising hue and cry.

15

You must purchase merchandise of Oneness of Allah. Whether you gain or lose, you will make the future by your faith and deeds, in this world. This world is that of action and it paves way for your future life. In case you stick to your faith in the Oneness of Allah, you shall be called and rewarded with a cup-full of wine available in Paradise.
Do not obey any one except Allah . (3, AI-Airaf).
TRADITION: The testimony of Kalima is the key to Paradise.

16

He (i.e. Allah) is Unique and without a partner. It is His signiticant and unflinching claim in respect of Oneness. (That too is the basic fundamental of faith for the Muslims). Those persons who clung to their belief in duality or polytheism went astray without doubt.
And Allah has ordered not to have two gods for worship.” There is only one Allah for worship. Hence fear Me alone . (51, Al-Nihl)
Tell them that Allah is the Creator of everything and He is the Unique, the Dominant . (16, Al-Raad).

17

Do not call Him (Allah) the Lover nor the Beloved. O immature person! Do not address Him as the Creator nor as the creature. But this matter can only be explained alongwith the higher mysteries to those whose faith and record are without blemish.
Since the True, the Exalted and the Eulogized is a Necessary Being in His Essence, He is the Lover of His Essence. (lmam Razi - lbn aI Akhlaq).
After the identification of the Divine and the human spirit, it became self-evident for the Sufis to deny the fact of creation altogether so far as the soul is concerned; and with the denial of creation the denial of God as the Creator went hand in hand. In one of the lyrics of Roomi we find this utterance in a sharp and unambiguous manner.
می گفت در بیاباں رند دہن دریدہ
صوفی خدا ندارد او نیست آفریدہ

An outspoken fellow was saying in the desert: “Sufi has no God, he is not created”. (Metaphysics of Roomi by Dr. Khalifa)
مرغ خویشی صید خویشی دام خویش
صدر خویشی فرش خویشی بام خویش
(Roomi)
You yourself are the bird, the prey, and the trap. You yourself are the chair, the floor, and the balcony.

18

The plurality has emanated from the unity. The fact is that both of them originate from the Prime of everything- the Infinite, the Unique Allah. (The creatures implying plurality have emanated from the Creator, which signifies Unity. That is monism par excellence). Verily there is the One Transcedental Being. There is nothing outside or beside Him. Do not be misled in this connection. I swear by Allah that nothing else exists. All what you hear in this connection is a mere noise and speculation, originated by Him.
افلاک و عناصر و موائد اعضٗا
توحید ہمیں است دگرہا ہمہ فن
(Roomi)
The heavens and the elements are the limbs of the “Body of Allah”. This is the Unity, and all else is deception
ای روی کشیدہ ببازار آمدہ
خلقی بایں طلسم گرفتار آمدہ
(Sanai)
O you who have concealed your countenance but manifested yourself through your creatures in different forms! You have thus caught the mankind in this play of jugglery.
Life is but a walking shadow, a poor player, that struts and frets his hour on the stage. And then is heard no more. It is a tale told by an idiot, full of sound and fury, signifying nothing. (Shakespeare, Macbeth).

19

Allah is the possessor of Majesty. Simultaneously He is the sole essence of Beauty. He Himself is the Beloved and embodiment of Beauty. He Himself is the Pir (Guide), and simultaneously the follower also. He is His own manifestation. The seeker can know all this introspectively from within his heart.
خود کوزہ خود کوزہ گر و خود گل کوزہ
خود برسر آں کوزہ خریدار بر آمدہ
(Roomi)
He Himself is the jug, its Maker and the requisite clay for its production. On the top of it, He Himself comes as its purchaser.

20

He is the Lover of Himself and He is the Beloved of Himself. He creates handsomely, and then goes for His creatures lovingly.
Surely We have created the man in the best make (4, Al- Tin)
می دید حسن خودرا میگفت چشم بدرا
نبود نباید چوں من دریں زمانہ
(Roomi)
He viewed His own beauty and said to the evil eye: “there has not been nor shall there be in the universe another like Me
ہم بہ چشم خود جمال خود بدید
تہمتے بر چشم نابینا نہاد
(Iraqi)
He Himself saw His own beauty, and yet blamed the blind (human) eyes for it.
Note: The beloved always has the repercussions of a human self and life. But in fact Allah is both.

21

He is this and He is that. (He is the Beginning and He is the End). He is the Destroyer and He is the Creator. He is the Beloved and also the very breath of life. He is the Enemy and simultaneously the Guide as well.
پیش من آوازت آواز خداست
عاشق از معشوق حاشا کہ جداست
For me your voice is that of Allah. Nay, I made a mistake. The Lover and the Beloved are one and cannot be, separated entities.

22

If you can ascertain the stark truth, void of its intricacies, you will find that the sound and its echo are in reality one and the same thing. (You feel as if you hear two distinct voices, but the echo has no substance, and the originator of both is the same agency.)
Note: What is the echo? It is repetition of sound by reflexion of sound waves. The sound is a reality. It has existence. But the echo is artificial, It has no existence. The poet possibly means that the real actor is Allah, and the man does not count.
آں نداکش اصل بر بانگ نداست
خود ندا آنست و ایں باقی صداست۔
(Roomi)
He who raises the sound is really responsible for what is heard. He is the sound and the other is a mere echo.
Before the veil was lifted from me, I used to feel that I remembered You and thanked You. But when the light dawned on me, I realized that You alone were the adorer, the adoree and the adoration, all together (lbn e Arabi)

23

This universe is like a palace with a million doors and windows. Wherever I look I find Allah before me. (I find His manifestation in each one of His creatures).
Note: This verse tries to make out the following facts:
(a) That Allah is the Immanent and the Omnipresent.
(b) That He manifests Himself through His creatures though their physical forms are diverse.
(c) That the Unity leads to multiplicity. This is explained by the following illustration: “A mansion has a number of doors and windows. The sun’s light enters through these passages. But in the space between them the sun’s light is inexistant, and on that account what actually is outside the mansion appears multiple inside it.
To Allah belong the East and the West, so wheresoever you turn, there will be the face of Allah . (115, Al-Baqarah).
He is with you where ever you are . (4, Al-Hadid).
نکو رو تا بہ مستوری ندارد
چو در بندی سراز روزن بر آرد
A beautiful face can not be concealed (or veiled). If you close a door on it, it will show itself from a window

24

(O Allah!) Your manifestations are in millions of forms. Your essence is present in every human being, and yet human appearances and performances are dissimilar to each other. Your manifestations through them accordingly are different. My dear Lord! How can I describe your Attributes? (I simply can not do it).
So when I have fashioned him and have breathed into him of my spirit, fall you down in submission to Him (29, AI-Hijr)
جمع یک نورست لیکن رنگ ہای مختلف
اختلافی درمیانِ ایں و آں انداختہ
(Roomi)
The Divine light in totality is the same, but its hues are different. He Himself has cast differences between this and that.

vaayi

All persons worship the Beloved (i.e. Allah). The eyes (i.e. tears) express love for Him and His remembrance through them is considered a great virtue. (Whether the worship is open or secret is immaterial). He knows even whatever we harbour in our mind. Verily Latif’s talk about you is tantamount to a call from you.
He is ALLAH…the Knower of the unseen and the seen. (22, Al-Hashar)
The seven skies and the earth and those that are there -in extol His glory
(44, Bani-Israil)
Allah says: “call on Me, I shall accept your prayer” (60, Al-Momin).
Verily those who believe and do righteous deeds,Allah, shall love them.
(96, Maryam).
TRADITION:
(a) When a person becomes pious in this world, Allah makes him His beloved.
(b) Tell My bondmen that his remembering Me is an invitation from Me
گفت آں اللہ تو لبیک ماست
ایں نیاز و سوز دردت پیک ماست
(Roomi)
Allah said to him, “this is an invitation from Me. All this humility, heart burning and anguish on your part are messengers from Me.

Chapter II

1

My illness had the requisite effect. My Beloved was grieved on its account. After mounting the giblet (preceded by self-effacement) I got the full benefit. (i.e. union with the Beloved).
And Allah is the Friend of believers (68, AI-Imran)
And most certainly, Allah has pardoned them. Verily Allah is the Forgiving, the Forbearing. (155, Al-I mran)
حق همی گوید که آخر رنج و درد
مر ترا لابہ کنان و راست کرد
(Roomi)
Allah says: ‘the grief caused to you by Me eventually corrected you and made you prayerful.

2

O you perverse physician! Why do you brand my skin? I am already in bodily distress,and you force me to take the (bitter) potion! Whoso deem the gallows a bridal bed, death to them is the means (or prelude) to their union with Allah.
Note: What is مشاهدو or مشاهده? It is an Arabic word meaning in the dictionary sense, “the highest degree of perfection in contemplating the Divine Essence.”Amplified it means the manifestation of Allah or تجلي الذات. At this stage the union with Allah is attained. It is followed by مکاشفه and محاضره. These stages correspond to those of علم اليقين، عين اليقين and حق اليقين
از سر بالین من برخیز اے ناداں طبیب
درد مند عشق را دارو بجز دیدار نیست
(Khusro)
O stupid physician! Get away from my pillow. There is no remedy for a love affected person except the sight of the beloved
مرگ سازد مغز را صافی زپوست
تا رساند دوست را نزدیک دوست۔
(Roomi)
Death relieves essence from the shell so as to take a friend to his Friend.
Death is a message of joy rather than a source of fear for a self-conscious man. Death is sweet to him because it always brings him nearer to his goal, it is the successful end of a series of trials and struggles for a better life. (Ideology of the future)

3

The gibbet beckons. (I must obey the call.) Would any of my friends accompany me there? Only such persons will go there who claim to love (i.e. call themselves the lovers and know the implication of love).

4

The gibbet calls such lovers as are impatient to sacrifice themselves. If you really have pretensions to be in love, do not keep yourself away from it. You should be prepared first to surrender your head (i.e. annihilate yourself completely) before you think of. love.

5

The gibbet has always been primarily an embellishment for lovers. They are prominently present there for sacrifice and they would consider it an ignominy to turn aside or withdraw there from. They had in fact covenanted at the beginning of the creation to sacrifice their lives.

6

The gibbet as a matter of fact, adorns the lovers. Latif says: “they would never waver but would (boldly) offer themselves before the spears fixed in the gibbet for self-immolation. They are then called to its side and immolated on its spear”.

7

Why are the lovers so eager to be immolated on the gibbets? That is a explained by the fact that ever since they saw the Beloved, and their eyes met mutually, gibbet becomes a bridal bed for them.

8

It is the job of the lovers to mount the gibbet and consider it a bridal bed. They would never look behind or think of a retreat. On the contrary, these brave men will charge straight for the gibbet.
چوں مست ازل گشتی شمشیر ابد بستان
هندوبک هستی را ترکانہ تو یغما کن ۔
(Roomi)
When you are intoxicated about eternity, take the sword of eternity and like the Turk despoil the wretched Hindu life.

9

Even if you are put on the gibbets spears and immolated a hundred times a day, see that you do not cease yearning for the Beloved. Once the love is generated (in the heart), it should know no limitations. (It should continue to be fostered from its fountain head and the lover should be prepared for the greatest sacrifice.)

10

First surrender yourself completely and annihilate the self and then think of love. Your whole system should pulsate rhythmically like a musical instrument due to the travails of separation from Allah and the consequential worry to reunite with Him. If you think of love and claim to be a lover, you should be prepared for roasting your flesh on burning pikes in sacrifice.
تا تو در بند خویشتن باشی
عشق گوئی دروغ زن باشی۔
Till you close door on yourself, to talk of love would be tantamount to speaking false.
من چنگ توام برہر رگ من
تو زخم زنی من تن بنم
(Roomi)
I am your lute. In every vein of mine you strike the quill and I vibrate.

11

The fault does not lie with the knife. Its handle is in the hand of the killer, whose will dominates in the matter. Perceiving the will of the Wondrous Allah, the iron knife just shakes and does its job. The (poor) lover is all the time worried about the pleasure of the Beloved.
ما چوں شطرنجیم اندر برد و مات
برد و مات ما تست اے خوش صفات
(Roomi)
We are mere checkmates on the chess board of this world; and our activities are entirely due to you, O Possessor of good attributes!
All the world is a stage,
And all the men and women are merely players. (Shakespeare)
And We alone were the Operators. (79, AI-Anbiya)

12

May the knife not be sharp (to make short work of my body)! Let it be a blunt. That way the hands of my Beloved shall be touching me for a longer time.

13

The Beloved's knife, at the most, will affect the skin and affiliations. On the other hand the lovers have offered their life as sacrifice - for the sake of Allah.

14

If you are a true lover, do not groan when the knife is applied to you, (e.g. when a calamitous misfortune visits you). Stifle the pain caused to you by the Beloved and do not let it out to others. Nay, keep the anguish to yourself, consider it a blessing, and celebrate the occasion by offerings.

15

It is settled to behead you, (i.e. you are approved as a lover,) stay on, else go your way. This land belongs to Him who holds the knife in His hand; (and is ready to use it).

16

I Love Him who holds the knife (ready for use). I continue to advance along the path of love inspite of it. In fact I have already kept my head on the chopping block wishing the Beloved to behead me.
گردنک را پیش کردم گفتمش
ساجدی را سرببر از ذوالفقار
(Roomi)
(I offered my neck and said to him to sever the devotee’s head with Zulfiqar, (sword).
Note: Hazrat Ali’s sword was named “Zulfikar”.

17

The front liners stand ready at the chopping block and the rear ones hold themselves in readiness. Offer your head promptly so that you may be accepted. Else you are likely to be under rated. Think not of any lesser sacrifice. Do you not observe the fallen heads of the first liners lying on they ground? At this liquor shop you are offered a cup of wine in barter for your head.

18

If you have the desire to sip the wine, visit the liquor distillery. Latif says: “then offer your head as sacrifice near the jar of liquor. Drink deep of the thick liquid, O bridegroom! If you get the liquor, which intoxicates even veteran persons, in exchange for your head, it would be a good bargain you".

19

If you are keen to drink the wine, contact the wine shop. Latif says: “then disconnect your head and place it near the wine jar. Barter it for wine and enjoy quite a few of its cupfulls”.

20

If you are really interested in this wine, then proceed to its vendor's lane. You will always find hustle bustle there, implying acute demand for this hall mark wine approved by Shiv Maharaj, the Deity. Personally when I realized the significance of its brand, I at once offered my head for a blessed sip thereof.

21

If you long for a sip (of wine), go to its producer's house. His tradion (for a bargain) is first to tear into pieces the customer. Inspite of it if you can secure a cup of wine, consider it an economical bargain, says Sayed.

22

The wine is not available for cash transaction. Or is its value much too high so that none can afford it? The Sayed says: “Keep ready your head for sacrifice”. This is the place meant for those who lay down their life near the wine jars”.
ایں رہ سر زندان و سر مردانست
جانبا آننند تانبازی نآئی
(Khayam)
This path is reserved for the lofty hearted souls. Beware! you should not trespass on this risky lane unless you are prepared to bear the attendant risks

23

The Lovers are addicted to poison-taking. Hence when they see the poison, they become jubilant. They are always accustomed to the bitter and deadly wine. Latif says: “They have fallen in love, and separation from their Beloved has completely obliterated them. Even though they actually suffer from the wounds (of separation), they would never speak about it to any person.

24

Do not wish for, the wine if you can not bear a little bitter fruit like colocynth (i.e. a small discomfort). After taking it (wine) the life, as if, lies dormant in the nervous system. "Sacrifice your head (i.e. surrender completely by discarding all worldly thoughts) and then taste the wine". Latif suggests.

25

Why are the pseudo-lovers enquiring about this wine? They get scared at the sight of daggers of the wine producer and retreat. Only those shall sip the wine, who offer their heads in barter for it.
قدر گل و مل بارہ پرستان دانند
نے تنگدلاں و تنگ دستاں دانند
از بی خبری بے خبر معذور اند
ذوقیست در ایں بادہ کہ مستان دانند۔
(Khayam)
The forward lovers see His face and glow. But recalciterant doubters stand behind the show. The imbeciles know not what a trance is like. The taste of the wine and the cord, only mystics know.

26

Not only are heads severed from trunks, but the limbs too are boiled in a cauldron. Such persons may by all means think of wine who are ever ready for the sacrifice of their heads in payment of the fixed price of wine.
زخم جگر و خیال مرہم کفرست
درد دل و آرزوئے درمان غلط است۔
(Khayam)
It is the height of sin to plaster wounds of heart. A burning heart needs no balm. To wish for it would be wrong.

27

Their body-pieces are boiling in cauldrons, and still not even a whimper from them is audible. In these conditions the worldly physicians are ineffective, and they just leave the wounds of such persons bleeding.
بلبل نیم کہ نالہ کنم درد سر دہم
پروانہ ام کہ سوزم و دم بر نہ آورم
(Emperor Jahangir)
I am not a nightingale to cry and cause ‘headache’. I am a moth. I would rather burn and die, but not emit a single sigh.

28

The cup bearers demand of you your head (self-annihilation). So why would those who have prepared the wine ask for anything else? (Nothing less than that would be acceptable to them.)

29

At the other end lovers never think of safeguarding their heads. Latif says: "they are always ready to sever them and sacrifice their life along with it. In fact they cut off their heads right from their shoulders first and then request for love".

30

Primarily by tradition, the lovers have always believed in sacrifice of self (and worldly desires). For them, a moment with the Friend is by far better than possession of hundred lives. This body of flesh and bones is not worth a sip of the Beloved's wine.

31

If union with the Beloved could be had in exchange of life, everybody would have aspired for the honour. If the sacrifice of life were to conclude the bargain, all lovers would have offered themselves en masse. The most precious Beloved is priceless. He is attainable only as a matter of good luck irrespective of any efforts in that direction.

32

A drop of this wine is inestimable. (What to talk of a sip or a cup thereof!) Even a yearning for it is worth the sacrifice of life. Our function is to adore Him, and His general reaction is likely to be coquetish; (Our ‘prayer’ should be to worship His coquetish glance. Thus its pattern is different from that of the conventional prayer.)
Moosa said: “My Lord! show Yourself to me so that I may look at You”. He said: “you shall not see Me”. (143, AI-Aaraf).
Note: This is a singular instance of ‘coquetry’ as it implied a Command, and in addition, it carried a note of finality, forbidding repetition of the request. And yet Prophet Moosa continued his mission unabashed. Shah, however, was extremely humble in his approach to Allah.
چشم اگر اینست و ابرو ایں و ناز و عشوہ این
الوداع اے زہد و تقویٰ اے عشق و دین۔
(Muhammad Shirim Maghribi)
If this is the eye (i.e. Allah), this the eye brow (i.e. His veil) and this His Coquetry, then adieu to piety, love and religion.
عاشق ہمیشہ فکر رخ دوست کند
معشوقہ کرشمہ، کہ نکوست کند
(Khuwaja Ajmeri)
A lover always thinks about the Beloved’s face and the latter indulges in good coquetry.

vaayi

I saw and recognized the Beloved while I was taking the wine (of love). After I had taken a cupful thereof, I was fully initiated in the mysteries of love. Inwardly I am on the fire of love of the Beloved. The human life is not eternal, It is hardly worth the count, being barely two days. Abdul Latif says: “O Allah! You alone pervade the entire universe and you are Permanent”.

Chapter III

1

The Beloved has caused within me the all consuming turmoils of love and then left me. He has implanted in me the consequential suffering and restlessness. Any consultation with physicians for relief is fruitless. Nay, it seems grotesque to me.

2

I absolutely dislike any sort of contact with physicians. The Beloved is my Consultant and the Physician of my present ailment.
جان زتن بردی و درجانی ہنوز
دردہا دادی و درمانے ہنوز
(Amir Khusro)
You have taken away my heart from my body and established yourself in its place. You have caused me lots of pains and you are their only remedy.

3

My Beloved became my consultant guide and healer, He has, by forcefully curbing the malady uprooted it, and it has completely vanished. His method, no doubt, was harsh, but it has definitely cured me of all suffering.
Then whoso repents and believes in Allah, he has grasped the most firm hand-hold that never breaks (236, Al-Baqarah).

4

The malady becomes significantly unusual when the Guide is the Friend. The conventional physician would not in the least be effective in his treatment. Finally it is Allah, the Beloved, the Guide and the Preserver, who like the medicine of Sathar (which causes remedial boils after application), would restore me to health.
بیا بجانب دارالشفائی خالق خویش
کہ زاں طبیب ندارد گزیر بیمارے
(Roomi)
Come to the hospital of your Creator. No sick man can dispense with that Physician

5

The Beloved, like the ‘Sathar’ always means health, and not malady. To all and sundry generally He is kind in company. But He is ‘All-Powerful’. When He is particularly interested in you, He calls you to Himself. He then tests you in different cruel ways. He, repeatedly stabs you when He becomes friendly to you. But He is the Lord and the coverer of sins.
He covers up your deficiencies as He knows your vital arteries (i.e. your inner trends, and your weaknesses too.)
Do men think that they would be let alone because they say:’we believe’ and that they would not be tested. (2, Al-Ankabut).

6

My all veins vibrate constantly (due to the Beloved’s love), like the strings of a rebeck. I writhe but do not even moan and groan, and the Beloved too remains unconcerned and unresponsive. (Possibly He enjoys this scene watchfully) But it is my firm belief that He, Who has caused me so much torturous suffering, will cure and re-enliven me. If he causes acute suffering, He also grants relief and tranquility to the soul.
Note: The above test which has a benevolent climax seems to be deliberate and purposeful, and Allah’s apparent detachment is understandable in view of the Quranic verse No. 1, Al-Ankabut, reproduced under the verse No. 5 above.
Regard good and evil as two fruits from two branches of one single tree.
(Hazrat Ghous Azam, “Fatuhul Ghaib).

7

It is He who blocks the way (of guidance, health or elevation) and it is He who leads the way to it.
Verily You elevate whomso You wish and You abase whomso You wish.
(26, Al-Imran).
Note: Once Shah Abdul Latif, while in ecstasy, blessed a blind man and the latter regained his eye sight. When the poet returned to normalcy, he denied all contribution to his regaining the sight, but he cited the above verse.

8

In confidence He enquired from me about the causes and symptoms of (the disease of) love. Then He prescribed what was rather hard to take. Eventually He advised patience in the matter. Thereafter (after abiding by his prescription), I constantly yearn for an opportunity to do obeisance to Him.
And exhort one another to be patient . (3, AI-Asr).
And We shall try you with something of fear, and hunger, and loss of wealth and lives and fruits, but give glad tidings to the patient. (55, AI-Baqarah)

9

Why are you merely yearning for doing obeisance to Him? Why do you not take initiative in that respect and pay homage to Him? Those who know Him, discard all other sources and concentrate on Him. (All worldly media constantly are to be discarded as gratuitous and forbidden.)

10

When He speaks, every word of His is very melodious and a sheer blessing. There is no bitterness in His talk. But when He does not speak, even then His silence radiates peace.
ہرچہ از دوست می آید نکوست
Whatever comes from the friend is good.

11

All Divine directions are palatable and favourable to you. Only develop proper receptivity for them and try to know them in the correct perspective. You will then find that none of them is bitter or unfavourable.

12

He has deliberately subjected you to certain discomforts. (Actually they are not meant as a torture but as a favour in disguise). How could you, under the circumstances, discuss them with others (including your physician?).
Allah is the friend of those who believe. (257 Al- Baqarah)
And in Your (Allah’s) hand is all good (126, Al-Imran)
And your Lord does not harass His bondman. (46, Ha Min Sajida)
چوں صفا بیند بلا شیرین شود،
خوش شود دارو چو صحت‌بیں شود۔
(Roomi)
(When a man has his mind purified through a calamity, he views the latter as a blessing. When he becomes convalescent, he welcomes the medicine.)

13

Those whom you remember, they too remember you. Note and follow implications of the Quranic provisions: “Remember Me and I remember you”. Allah carries a knife in His hand and sweets in His mouth. (i.e. When He causes you a misfortune, He conveys the good news of reward in return too). That is the Beloved’s tradition. (Allah expects you to appreciate His policy of mixed favours).
Therefore remember Me and I remember you (152, Al-Baqarah).
TRADITION: (a) Allah says: “O son of Adam! If you advance one cubit to me, I advance two cubits to you. If you walk towards me, I run towards you.”
He treats them as His friends and they treat Him as their friend.
تشنگان گر آب جویند از جہان،
آب ہم جوید بہ عالم تشنگان۔
(Roomi)
If the thirsty persons seek water in this world, water too seeks the thirsty.

14

The Beloved had once beckoned me graciously. I harped on it for the rest of my life.

15

At one time the Beloved smilingly asked me: ”Am I not your Lord” The impact of His embrace has not yet ceased its effect on my body.
“Am I not your Lord” they said: “Yes, we bear witness”. (17, Al-Airaf).

16

Those persons (who were interrogated as above on the day of the covenant) enquire smilingly as to where the Beloved’s hand (holding the spear) is, so that they may offer themselves for sacrifice. They do not flinch a bit under the Beloved’s spear. In fact they come there for death with high heads without the least compunction (or fear). To those who hold acceptance of their life’s sacrifice by the Beloved as a matter of favour to them, death actually means an audience with the Beloved.
گر مرگ رسد چرا ہراسم
کآں راہ تست می شناسم
(Roomi)
If death comes, why should I be afraid? On the contrary I take it as a means to reach you.

17

Either he calls you to kill you or He kills you and thereby calls you immediately after your self-immolation or death in the cause of Allah. In any case do not keep away from the Beloved's spear, Proceed thither without self-consciousness or ego to meet your death, O lover!

18

The (seeming) rejection by the Beloved, (i.e. His causing you lots of discomforts) tantamounts to your acceptance by Him. This reverse or unusual procedure actually evokes more ardour. That is how love recoils. Never yield to frustration. The fact is that when He disrupts, He actually connects. (Or) It is solely His privilege to connect or disrupt connections. (It is definitely the privilege of Allah to guide or misguide you and to accept your good performances or to discard them. You must always obey His orders without argument and believe in their ultimate good).

19

When He kills you (i.e. subjects you to hardships), He in fact fosters you (i.e. He draws you to Himself). Similarly when He wants to nurse you i.e. to elevate you, He subjects you to some killing tests. O mother! His acts may harm me and at the same time they may benefit me ultimately. Verily it is His privilege to cause harm or to exhilerate the mind in turn.
تا نہ از عسری بینی خوف را،
کئے زِ سری باز یابی لطفہا۔
(Roomi)
So long you do not experience the dangers of hardship, how can you enjoy the pleasure of comforts?
Note:This may be illustrated by Prophet Moosa’s mother throwing the casket containing him in the river Nile and then getting united to him later under Divine manoeuvring.
And We will test you with somewhat of fear and of starvation and loss of property and lives and of fruits; and convey glad tidings to the patient

20

He who kills you, also fosters you: In either case He beckons you nearer to Himself. That has been His trait at all times. The surgeon who operates on you (to remove your trouble in the form of disbelief or sins) and uses the knife, also affords you healing and heart felt happiness thereby.
شاہ جان ہر جسم را ویراں کند
بعد ویرانش آباد آں کند
(Roomi)
The Ruler of heart lays waste the body and after its desolation He enlivens it.

21

To kill you or to call you near Himself has been the prominent feature of the Beloved's policy. He would put you on the gibbet (i.e. put you to the maximum test), and brand you daily (i.e. torture you) in addition. Thus does He apportion or distribute the love's tribulations. O you smitten by love! Come and purchase the same.

vaayi

I am confident that the Beloved, as the Specialist in human diseases, will successfully administer medicine to me for my disease.
My wondrous Lord will come to me and give me a potion of mercy for my malady. He will come and attend to me of His own accord.
The Expert Physician has actually come and attended to me and cured all sufferings in my body.
Abdul Latif says: “O sisters! My Beloved is indeed an expert physician”.

Note: The word ٻاجهہ is to be interpreted comprehensively. Its close synonym in Arabic is رحمت which included the following favours:
a) Belief in ‘Vahdat’ or Oneness of Allah, and ‘Risalat’ or apostleship of the Prophet of Islam;
b) cooperation of the limbs of body to worship Allah alone;
c) easy availability of the worldly means of relief and health;
d) relief from the rigours of death and the Day of Judgement; and
e) meeting and union with Allah.

Sur Yaman Kalyan

Chapter I

1

You are the Beloved! You are the Physician. You are the medicine for my trouble. O dear me! I have taken lots of maladies from which my body suffers. O Lord Physician! kindly cure my all diseased persons of their troubles.

2

You are the Beloved! You are the Physician! You constitute the sole medicine for my ailment. To remember you as well as to meditate on all your attributes, works as a healer to my heart. I beseech you earnestly for relief, because none else is competent to diagnose my malady and treat it
Understand well that the remembrance of Allah tranquils the mind.
(28, AI-Raad).

3

You are the Beloved! you are the Physician! You indeed constitute the medicine for the fallen (from health or innocence or guidance). It is your privilege to cause troubles (or misguidance) and also to remove them (or bestow guidance). You indeed are the real Guide and the real Lord. In view of these facts, it is really baffling to ascertain why you have created and maintained the human physicians and made us consult them.

4

You are the Beloved! You are the Physician! You alone can give treatment for all sufferings. You cause them, O Lord, and you alone can cure them. Medicines can work a change only when you order them accordingly.

5

While the physician is busy treating my troubles the Beloved summarily neutralizes the effect of his medicines.

6

O Beloved! By all means strike me with the knife forcefully with the raised hand. Kindly do not desist from doing it under the impression, that you would thereby oblige me. Actually it is the other way; the fact is that if I die of the wound caused by you, I shall be honoured on that account, my Beloved!

7

O Beloved! it is my heart’s silent prayer that you kindly strike me vigorously. I would never give way to an expression, much less a shriek as it would mean giving ‘publicity to my distress occasioned by your blow. Simultaneously I have not the fortitude to bear the blow with complete unconcern. However, I would never convey to others that the Beloved has struck me. How can I do it?

8

O Beloved! Please take your aim punctitiously and shoot the arrow from your bow with precision (I hope you would not miss the mark). I would then have the pretext to fall in your skirt or bag (where the killed birds are collected by sportsmen). In case I get that opportunity, I shall have an occasion to be with you, O Beloved!
Note: Mark the fine imagery of the poet. He knows that it is the privilege of the stricken people to come in contact with the Beloved.
نشود نصیب دشمن کہ شود ہلاک تیغت،
سر دوستاں سلامت کہ تو خنجر آزمائی

Let it not be to the good luck of your enemies that your sword should break. So long the heads of your friends are available; please try your sword on them.

9

When the Beloved shoots an arrow charged with love, and causes a wound, the physicians feel baffled and they admit their incompetency to treat the patient.

10

O Beloved! If you are pleased to wound me with the dart of love, I would certainly not consult a physician for treatment, but would prefer to live peacefully with the injuries.

11

The Beloved pulled at the cord, took aim, and released the arrow. I believe the shot has gone well as the target having been struck raised or straightened himself to signify that he has been struck, (it is the usual practice that the body straightens after being struck).

12

Those who are struck as above with iron arrows hardly groan, they just toss about on the field of love, red with blood. They dress their wounds and treat them themselves (without consulting any physician, lest there may be publicity). It is worth while passing a night with these wounded persons.

13

It is worth while passing a night with such persons, who suffer from ache in their bodies, (not because of the external injuries) but due to the internal injuries. (Poor chaps!) They keep their troubles secret and dress these themselves.

14

Today too there is an apparent restlessness in the cottage of the love-stricken persons. (But they do not treat their wounds during day time because people may see them). As soon as evening sets in, they are busy treating the same with the usual dressing (Prayers and patience).

15

What led to the shriek that was heard from the cottage of the love-smitten person? Possibly the physician had lifted the arm of the injured person to have a look at the wound. (Obviously Allah wants the latter not to heal up).
جوشید خونِ تازہ زِ داغِ کہن مرا
Fresh blood oozed out from the old wound.

16

The poor love-smitten persons are always thankfully reconciled with the suffering caused to them by the Beloved. They do not want a halfway in cure or relief. They are not interested in it. They constantly strive to reach their goal (i.e. union with the Beloved).

17

The love-stricken persons always smart under the restlessness caused to them due to the love-affiliation. They quietly bear it in their mind. They do not betray it or its cause to others. Whatever the diversions, they revert to the old story of their love and keep it fresh.

18

The healthy ones - those who have not been affected by the Divine love - know nothing about the pangs of love and the way the love-stricken persons live. The latter are so immersed in love, that they do not care to change sides while lying on the ground. In fact, even while lying on one side, they are in the grip of yearning for the Beloved, and they weep for union with Him. These persons remember Him constantly. They do not sleep but they pass the night in tears.

19

The healthy ones know nothing of the pain that is suffered by the love stricken persons, who on that account groan constantly. Their serious malady was ordered by Allah in the prescribed tablet and they endure it wherever they are under the sky. Latif says: they are the victims of love and they suffer from permanent pain. Those seekers whose love is perfect and all-engrossing, pass nights in tears. (Even the time factor has ceased to be of any count to them).

20

The love affected persons always groan due to the pain suffered by them. Those of them, who consulted others, (possibly physicians) got no relief in their suffering. The distressed persons have been recompensed in as much as their groans have brought them close to Allah. In fact, they have been united with Him.

21

O mother! I do not appreciate those persons who shed tears for publicity or demonstration. On the other hand those who constantly remember the Lord, do not weep publicly or complain to others.
تاتوانی پیش کس مکشاں راز،
برکسی ایں درمکن زنہار باز
(Roomi)
As far as possible do not disclose your secret. Never open that sort of door on any person.
این چہ استغناست و ایں چہ نادر حکمتست
کایں ہمہ زخم نھانست و مجال آہ نیست
(Hafiz)
O Allah! what is meant by this indifference and this singular philosophy that inspite of all these hidden injuries there should be no complaint?

vaayi

My heart is affected by the Divine love and the poor physicians have been confounded in its diagnosis. Accordingly O physicians! please clear out at once with your medicines. My heart suffers from the pain of separation from the Lord. The Lord, who had caused the pain, has now come and He would give me the merciful drug and enliven me.
لقد لسعت حَیّۃ الھدیٰ کبدی
فلا طبیب لھا ولا راقی
الا الحبیب الذی شغفت بہ
فعندہ رقبیتی و تریاقی

(From ‘Al Furqan’ by Allãma ibn Tayamah).
Verily the snake of love has bitten my heart; none can cure me of its poison except my Beloved, whom I madly love. He alone has the charm and the antidote for it.

Chapter II

1

They had an unnecessary controversy with their physicians (Prophets); and they did not abstain from what was forbidden to them. (They discarded the guidance and admonition given to them.) But those who accepted the advice (guidance), and acted accordingly, soon became healthy (i.e. reformed).
ایں طبیبانِ بدن دانشورند
برسقام تو ز تو واقف تراند
(Roomi)
These physicians of the body are quite clever. They diagnose the disease better than you do
“But for those (renegades) who repented of their prior faithlessness and performed good acts, verily Allah is the Forgiving, the Compassionate”!
(89, AI-Imran)

2

They had a controversy with the physicians (Prophets) and they did not avail of the guidance that was offered to them. Behold! On account of their recalcitrance the diseased persons languished in their ailment.
“And, if the believers of the Book had only believed and been righteous, We would indeed have absolved them of their sins and admitted them into the Gardens of bliss. (65, Al-N isa)
گر شود بیمار دشمن یا طبیب،
ور کند کودک عداوت با ادیب،
در حقیقت رہزن جانِ خود اند،
راہِ عقل و جان خود را زنند
(Roomi)
If the patient becomes hostile to his physician or a pupil falls out with his teacher, they, infact, spoil their health and affect their intelligence .

3

The physicians (Prophets) were very much interested per se in the cure of the diseased persons. They did their best to reclaim them. But their efforts proved abortive due to the persistent intemperance (i.e. delinquency) of the latter.
“What will Allah achieve by ordering your punishment, if you are thankful (to Him) and (also) a believer? And Allah is ever appreciative, knowing”.
(147, Al-Nisa)
“He (i.e. the Prophet) is ardently desirous of your welfare”
(187, Al-Touba).

4

The afflicted persons who did not care for the physicians in the least and who, instead indulged in controversy with them, paid no regard to their prescriptions. (The result was that) they drifted further from the cure. (Nay the contenders became worse in aberration or disbelief).

5

Some diseased persons associated with the physicians and patiently abided by what was suggested to them. The physicians felt compassionate towards them, treated them carefully, and gradually restored them to health.
ہرکجا دردی دوا آنجا رود
ہر کسی رنجی شفا آنجا رود
(Roomi)
The medicine works where there is pain; where there is some trouble, the cure shows itself there.

6

I had a physician in my vicinity (i.e. my own conscience). But I did not consult him in connection with my deeds. The result is that my eyes, which formerly could distinguish between right and wrong, ultimately suffered from cataract (and they could no more do the above job).

7

O stupid man! You persistently defaulted in maintaining abstinence and piety; and thereby you put yourself to a great suffering. Even now if you adopt abstinence and piety, you could be healthy (spiritually).
“And those who committed sins, then repented afterwards and revived faith, verily thereafter your Lord is the Forgiving, the Merciful”.
(153, Al-Aaraf).

8

If you want to meet the Beloved, develop the habits of thieves. They consider it a pleasure to keep awake. They have no rest during the entire night. When they return with full knowledge of their exploits, they keep mum. Even if they are tortured and led to gallows, they divulge nothing. No matter if they are tortured and put on gallows, they do not give out the factual story.
(1) It is said that Hazrat Junaid Baghdadi once saw a thief hanging from gallows. He went up to him and kissed his feet. On enquiry he said that the thief deserved thousands of credits for his manliness and successful technique, that despite the fact that he mounted the gallows and was hanged, he never broke down and betrayed his crime. (Safinatul Anbiya by Dara Shikoh)
آں راز کہ درسینہ نھان است نہ وعظ است
بر دار تواں گفت و بہ منبر نتواں گفت

The secret which lies buried in my heart, is not a piece of sermon to be delivered from the pulpit. It may, at last, be given out on the scaffold.
“False face must hide what the false heart knows”. (Shakespeare).

9

The local physicians, out of frustration, have turned out the wounded person. (They have ceased to treat him). The fact is that his wounds have opened up, and they show no sign of healing. They can be tranquilized and healed only if the Beloved shows Himself to the patient. The physicians are fed up with him. Accordingly he calls upon the Beloved to grace him with a visit so that he may shake off his illness.

10

The idiotic physicians, whom I had to contact, because the experts were not available, have worsened my condition. In fact they have almost killed me. The idiots branded me unnecessarily and thereby caused more pain to me.
ہرچہ کردند از علاج و از دوا،
گشت رنج افزون و حاجت ناروا۔
(Roomi)
Whatever medicine they administered to me, it merely aggravated my ailment and made it unbearable.

11

O you ignorant physician! you have practically killed me. You have not diagnosed my ailment or attended to it. You have not even enquired about my suffering. I will complain to my Beloved that the physicians have lost all sympathy for their patients, as seems obvious in your case.
“Doctors are men who prescribe medicine of which they know little, to cure diseases of which they know less, in human beings of whom they know nothing”. (Voltaire)

12

Accordingly O physician! I do not want you to treat me. O Allah! I wish to remain ailing, so that some day the Beloved may visit me to enquire about my health. (So long I am unwell there is a likelihood of the Beloved’s visit to me and His interest in me.

13

You are not an expert physician. You can not diagnose my disease. Better bury all your medicines in a pit. So far I am concerned I do not want you to use them on me, as I do not want a life separated from my Beloved.

14

Actually you keep the small tin boxes of medicines for the purpose of earning money. You are not the bonafide expert physician. I expect my wondrous Beloved to come to me today and impart to me the tidings of restoration of my health.

15

O sick man! If you learn to properly associate with the physicians, you will certainly be all right. In that connection you will have to discard your old habits (of having -controversies with your physicians and discarding abstinence). If you do accordingly, you will cease to be invalid.

16

You were an associate of the physicians. How is it then that your health deteriorated? Why did you not barter your head for the treatment? (i.e. why did you not take to self-annihilation?)

17

The physicians, whom I contacted, tried their medicines and resources on me, but in vain. On the other hand my Lord will merely feel my pulse and give me a merciful potion. Whosoever is attended to by the Beloved, he is sure to be relieved of his pain.
بیا بجانب دارالشفای خالق خویش،
کز آں طبیب ندارد گزیر بیماری
(Roomi)
Come to the hospital of your own Creator because no sick man can dispense with that Physician.

18

My Friend came in while the physicians were closeted with me. With his visit all my limbs felt relaxed and restored to health. With the visit of my wondrous Lord, the grinding pain, which I felt before, left me at once.
چوں آفتاب بر آید کجا بماند شب،
رسید عیش عنایت کجا بماند عنا
When the sun rises, where stays the night? When the joy of bounty came where lagged the affliction.

19

He who had wounded me, became my physician. He dressed my injuries immediately, and in one day He healed me completely. My heart! stay with Him so that you may not be wounded again.
جان زتن بردی و در جانی ہنوز
دردہا دادی و درمانی ہنوز
You have pilfered my heart and made it your citadel. You have caused me innumerable pains, and now you have come to relieve me

20

The diseased persons gathered today (and represented pitifully) their case to Allah, the Health-Giver, i.e. they sincerely repented Allah relented to them). Thereupon they asked the pains (i.e. the disbelief) to depart and leave them as the compassionate Beloved had showed Himself to them.
Note: (1) صحت may imply the personification of health, (i.e. Allah).
Note: (2) This verse may also be interpreted as under: صحت may also implyشفاعت All sinners approached the Intercessor (i.e. the Prophet), whose intercession with Allah on their behalf would earn them Divine pardon. They were relieved by the Prophet’s appearance and they asked their sufferings (due to sinfulness) to leave them and harass them no more.
“And We have sent you not but as mercy for the mankind”. (107, Al-Anbiya).

21

O Beloved! pray come and attend to me, as I am languishing on account of the pain of separation from you. If I die of it, please do not reproach me (of my instability). Pray take medicines in your hands and treat me quickly therewith, my Friend!

Chapter III

1

Alas for me! There is a continuous inaudible wail emanating from my soul for my Beloved. Its ardour, has, as if scorched my liver; and my kidneys are on fire. If you do not believe my statement, you have only to touch my head and feel it hot like a burning furnace.

2

Alas for me! There is a continuous inaudible wail in my mind for my Beloved. Its ardour has scorched my liver; and my kidneys have been burnt up. They emit a bad savour. You may come and verify my statement by having a look at me personally if you do not believe it otherwise.

3

I am helplessly roasting. The liver, lungs, and kidneys all are on spikes. They are set on highly combustible charcoal of Kandi and Babul wood. I am beyond the treatment of physicians. I am now at the mercy of the Beloved.

4

The arrow, which was shot at me forcefully by the Beloved based on his elbow, has pierced along with its feathers my spine, liver, lungs, kidneys and all ribs on both sides. I am beyond the treatment of physicians. I am now entirely at the mercy of the Beloved.
Note: The “feathers” may mean the ‘iron rings’ in the frame of an arrow.

5

The arrow, which the Beloved shot forcefully from the bow, pierced through my system with a rattle. Some one may kindly make it convenient to enquire from the Beloved if He is satisfied with His marksmanship and feels appeased.
Note: This is one of the very subtle verses expressing the lover’s anxiety to make sacrifice for the Beloved’s pleasure.
چومے کُشی رھاکن تا پاءِ تو ببوسم
باری بہ سینہ من ایں آرزو نماند

Since you seem keen to kill me, please release me for a moment so that I may kiss your feet, and that longing may not remain unsatisfied in mind.

6

The arrow which the Beloved shot so forcefully for the second time, flew at me jingling and vibrating with velocity and rattle. It has penetrated my liver, lungs, and kidneys and got embedded deep in my body, so much so that with all the force at my command, I could not pull it out.

7

The piercing (or the ringing) arrow which the Beloved shot at me from His horned bow, passed through my system, and flew outside. The Beloved had it seems, used all His skill in shooting it.

8

(O Beloved) kindle in my heart the flame (of love). Intensify it and then roast me in it. You should fan it to maintain its high intensity. A new spike of love has passed through my body. A view of the Beloved is responsible for it, and it has put me in the midst of the blaze.
جاں پروانہ ہمی دارد ندی،
کای دریغا صد ہزارم پر بدی
(Roomi)
The mind of the moth exclaims: ‘I wish I had a million wings to sacrifice’

9

Enquire from the moths as to what it means to burn. They simply rush and hurtle themselves in the fire. Obviously they have been hit by the spears of love.
در محبت تانہ سوزی بال و پر،
کی شوی ہمرنگ آتش سربسر۔
(Hazrat Bu-Ali Qalandar)
So long you do not burn your feathers (body) in the fire of love, how can you be completely one with fire?

10

If you call yourself a moth, come and extinguish the fire (of love that has been kindled in you) by complete self-annihilation. This fire has actually roasted many persons. Now you should try to burn out the fire itself. (As suggested by Vaughan: ‘walk upon the same and be more bright’). Get duly initiated in the higher mysteries and intensity of love first. You should then control the fire by means of them. But under no circumstances you should give out the secrets of love to others.
یکی خود را بسوزِ خویشتن بسوز
طوافِ آتش بیگانہ تا بہ کے
(Iqbal)
Burn yourself once for all in your own flame; How long this fluttering round the stranger’s fire?

11

If you call yourself a moth, put yourself deliberately in fire. Continue to proceed to the centre of the fire till your own fire of love gets extinguished through death and reunion with the Beloved. (The life is short and be sure that) it will soon terminate. Till then do not give out the secret of love to others.

12

If you call yourself a moth, do not retreat or fetter at the sight of the blaze. Take it as the Beloved’s Aurore and enter it to be accepted by Him. What a pity that you are still unbaked (i.e. immature) and you are not conversant with the tendencies of the oven!

13

The moths resolved to proceed to the blaze, and they assembled there. They entered it resolutely. They did not flinch at the burning warmth of the blaze. Immediately they burnt themselves to death for the sake of the Reality. Poor creatures! They lost their necks (i.e. their lives)
ہر کجا شمع بلا افروختند،
صد ہزاران جان عاشق کو فتند۔
(Roomi)
Wherever Allah kindled the lamp of test for the lovers, millions of the latter sacrificed themselves in it.

14

The moths assembled and approached the blaze. All of them rushed in it. They discarded all considerations (of life) and burnt themselves in the furnace.
گنجی ہست ملک وصل تو خلقی است منتظر،
ایں کار دولت است کنوں تاکرا رسد۔
The union with you is a great treasure. People are very anxious for it. They are impatient to acquire this wealth.

15

The moths assembled determined under the (shade of) aurora. They will have the Beloved’s view in the fire, and they shall enter it to meet Him.

16

The moths planned and met at the blaze. They felt its heat but they never wavered. They burnt themselves in it for the Reality. Poor moths! They lost their lives.

17

The moths hover in the atmosphere to detect a blaze; and having sighted it, they descend towards it. These lovers are very happy at its sight, and they become crazy like the yellow flowers of creepers. “You too, like the latter, entangle yourself in the midst of the furnace (of Divine love).”

18

If your body gets heated oven-like, cool it by means of your tears. Put up the fire of self-restraint-cum submission and consume yourself there in. You will thereby achieve self-effacement. Set fire to all artifices (of hypocrisy, disbelief etc.) which lurk secretly in your mind. (or - pass rigorously and secretly, through various spiritual exercises.) Latif says: “see that you do not betray the commotions of love within you to any person under any circumstances. Else it is likely that its betrayal to folks may checkmate your union with Allah”.

19

It was only yesterday that the Beloved had taken me out of the oven (of Divine love). But in order to enable me to complete the various phases of my journey to the ultimate goal, the Beloved raised the intensity of the fire, and again put me therein. The fact is that the fire never leaves the lovers. They always roast therein without respite.

20

They heated the stones (or the spurious metal) and made steel out of the same (i.e. the perfect man). They are the proper smiths (i.e. the Prophets), and they are well conversant with the requisite modus operandi.

21

Today too the Smiths seem at work and the fire is being fanned and intensified. The usual rhythmical sound connected with that operation is quite audible. They have set up a blaze of love and they feed it regularly with charcoal. “O beginner! Do not be remissed in your duty to intensify the fire; else the cast iron i.e. the baser self would disintegrate into bits and not be converted into steel (i.e. the perfect man).”

22

“O you beginner! You do not fan and intensify the fire. In fact you do not even approach it. Obviously you cannot bear the fire-sparks of love. Notwithstanding you readily claim that you are a smith (i.e. perfect inspite of your rank immaturity).
بسیار سفر باید تا پختہ شود خامی
It requires yet a lot of experience for the immature to become mature.

23

First prepare to hold your head on as the anvil ready to receive strokes from the smith’s hammer, and thus prepared, seek the abode of the smith. Possibly he might evolve you into pure steel (i.e. a perfect man) after subjecting you to hammer-strokes (i.e. tribulations).

24

Place your head as an anvil and bear patiently but successfully like it the successive hammer-strokes. In fact get annihilated in the current of strokes (of love), so that even the handle of hammer, noticing your responsiveness, may be spurred into quicker action.

25

Alas for the charcoal which burns twice - firstly in the furnace and secondly when the fire is fanned and intensified! Notwithstanding the smith has collected and stocked them for yet another blaze! (The result however would be that in the course of self-effacement, the charcoal will be purified and all its impurities shall be purged.)

26

The Beloved (like the expert smith) puts me in the fire (for purification), and then alternately He puts out the fire (to cool me in order to improve my standard). I am patiently bearing the spark-emitting strokes of the smith on my head which serves as the anvil.
العشق عيش و طيش
Love exhilerates you, and sometimes puts you beyond the mark.

27

Today the expert sharpeners (of weapons) have arrived with their whet stones. They will sharpen the swords, improve their temper (and make them more effective).
عاشق آئینہ باشد روء شد روءِ خوبِ،
صیقل جان آمد و تقویٰ القلوب
(The lover should be the mirror reflecting a beautiful face. He is the polisher of the soul and the purity of the heart.)

28

Today the expert smiths have come, all good men and well experienced. They will work on the ore, remove all its impurities and bring to the fore the best metal in it. (they will remove all traces of pestilence and polytheism from the human heart.)
“He sends down water from the sky so that streams flow according to their measure, and the flood leaves on its surface, the swelling foam. And from that which they heat in the fire, seeking to make ornaments or other valuables, comes out a foam similar to it. Thus does Allah illustrate truth and falsehood. Now as to the foam it goes away as rubbish, but as to that which benefits the man, it stays on the earth”. (19, Al-Rad).
تپش می کند زندہ تر زندگی را،
تپش می دہد بال پر زندگی را۔
(Iqbal)
It is the yearning that quickens the tempo of life, and endows it with wings to soar

29

When the blaze is fanned and intensified, the iron is heated and its rust is removed. The hammers spring into action and the anvils tremble under their strokes. Today there is assemblage of the smiths at the blaze. (Possibly the mass movement for purification of the sinners is on their agenda).

30

Those who know best how to use the anvil are quite at ease. Their swords will never be contaminated by rust.

(It means that the Prophets are expert in their missions and they would never be affected by the subterfuges and controversies of the pagans. They are not likely to violate their mission in any respect).

31

Pray enliven me! Enliven me! Do not cause me frustration; Indeed the rememberance of the Beloved and His kind interest have enlivened me.
My Beloved gave me a deep drink from the unfathomable sea of benevolence. He removed my ailment by a mere gesture.
The mercy of the Compassionate steered me out of my difficulties.
O Beloved with the Divine Light! kindly look straight at me (with kindness).
“The Prophet is a luminous lamp”. (47, Al-Ahzab)
Just as you call up the supplicants and accommodate them, in the same way kindly interest yourself in the sinners too and get them salvation.
الٰہی نیکاں را بوسیلہ نیکی سرفرازی بخشی،
بداں را بمقتضائی کرم دلنوازی کنی۔
(Abul Fazal)
O Allah! you forgive the righteous persons because of their good deeds, and you extend your patronage to the sinners because your mercy demands.
Note: The famous ‘munajat’ of Abual FazI, which is said to have been appreciated by the Prophet (in a dream), opens with the above couplet.

Chapter IV

1

The cup (of wine) is one. The aspirants to drink from it (the Lover and the Beloved) are two. (That would imply dualism). That is not what love approves. How can those who dabble in the contest of figures maintain separate individuality of the Creator and the creatures and believe in multiplicity, attain to union with Allah? Just see how this individualism has come in the way of their union with Allah.
1) The story of the lover who came to his friend’s house and sought admittance is relevant. “Who is there” “It is I” “Then begone”, after a year the lover returned and being asked the same question replied “It is thou that art at the door” whereupon his friend received him saying “there is no room for two ‘l’s’ in one house. (Diwan-e-Shams Tabrez).
2) How can people think of union of the two when inherently they are one? Whoso through ignorance assigns them duality, he infact denies the other (i.e. Allah) . (Hazrat Zunoon of Egypt).
3) The first stage of union with Allah is in self-abnegation. Similarly the first stage of separation from Him lies in cooperation with nafs (Samnun)
چندا برو ایں رہ کہ دوئی برخیزد،
گرہست دوئی ز رہبر روی برخیزد،
(Khayyam)
Walk you to the place where duals cannot be. The twains you see, by plying further plea; You cannot be the Lord; but if you try, you reach where you are nought and all is He
تو او نہ شوی ولی اگر جہد کنی،
جائے برسی کہ از تو توئی برخیزد
(Roomi)
The river water keeps afloat on itself a corpse. If it had him alive the water would have sunk it

2

One cup and two aspirants! Love does not approve it. Those who are immersed and struck up in love get dissolved into it. (They recede in their Beloved). The dagger of love completes the process and removes the duality from them and merges them in the Beloved.
خنجرش چوں بسوئی خود راغب بدید،
سر نھادن آں فرمان واجب بدید۔
(When the true lover saw the Beloved’s dagger tilted towards him, he considered it obligatory to lay down his head before it.)

3

One cup and two aspirants! Love does not aim at dividing it (i.e. the wine of love) into halves. (Love does not countenance multiplicity.) “O poet! That practice is favoured by you because you share (the cup of wine) with the singer.”
Note: Often times a poet or poetically minded man shares a cup of wine with a musician or wine server.

4

(The Divine) Love gazes dotingly in the direction of those who annihilate the multiplicity. (Such persons are approved by Allah). (or) the true lover always looks in the direction of (Allah), the Killer of millions with His love. Such true and approved lovers, who do not care for life, are in the quest of poison for a quick union with Allah.
ز ساغر گر دماغی ترنمی کردم چہ میکردم
What was the alternative to me but to take wine copiously from the goblet?

5

Love looks (approvingly) at those who have renounced all worldly connections, (or, the true lover focusses his gaze always in the direction of the Killer, The Prime.) Such hermits do not evaluate their life as worth the smallest possible drink from the cup of the Beloved’s love.
دمی با غم بہ سر بردن جہاں یکے سر نمی‌ارزد،
بہ می بفروش دلق ما کز این بہتر نمی‌ارزد۔
(Hafiz)
To pass one moment in the travails of separation from Allah is better than the entire world. Please barter my worldly possessions for a cup of wine because they are not worth more than that.

6

The renunciants labour hard in piety and abstinence and consider poison as honey. Associate and share with them some cup-fulls of the wine.
از خلاف طبع شمع دل منور کردہ ایم،
زہر باشد انگبین در کام استعمال ما۔
(Syed Janullah Shah)
By working against the natural course we have brightened our eyes. For our purpose the poison works as the honey.

7

Do not reserve and hide your stock of wine from its seekers. On the contrary offer plenty of it even to the casual seekers who may be passing by your shop. Thereby possibly some one will benefit at your shop, O wine seller! (or your wine will possibly become famous).
خوش وقت کسے کہ مئے دریں میخانہ،
از خم بہ سبو کشد نہ از پیمانہ
(Hazrat Jami)
(That indeed is the best time when in a tavern a person fills his cup of wine direct from the jar and not from a goblet.)

8

Do not conceal your stock of wine from its addicts. Give cupfulls thereof even to the passers by, and you will see that even the smallest measure of your wine will be worth a million to them to take (and they would pay it).
دل ما یافت ازیں بادہ عجائب بوئی
(Roomi)
(My heart got a strange fragrance from this particular liquor).

9

The true lovers eagerly gulp down many cupfulls of wine mixed with poison. “O cup bearer! start giving wine to the dear ones (i.e. aspirants of the Divine union). They are not likely to be content with small drinks. In fact they have fixed their eyes (longingly) on the jars of wine.
Goblet of silver would be filled with wine to a measure determined by them (i.e. in the inmates of Paradise). (16, AI-Dahar).
أنـا المسمومُ ما عندي بترياقٍ ولاراقي
أدِرْ کـأسـاً ونـاولْـها ألا يا أيها الساقي
(Yazid)
I am poisoned. I have near me neither the antidote nor the healer. Take care, O cup-bearer! Circulate the cup.
ساقیا برخیز دور دہ جام را،
خاک برسر کن غم ایام را۔
(Hafiz)
O cup bearer! Please get up and circulate the cup and bury the worldly sorrows

10

Coinciding with the northern wind the wine dealer has opened the wine jars for disposal. The stalwarts, by its (exhilerating) taste, come prepared to barter their life for it.

11

In the form of the morning dew let wine from the tavern be sprinkled on the passers-by. The early dawn seekers shall approach your premises, (O wine seller!) attracted by the wide spread news to the above effect, and there would he talk about your munificence.
ھان تان بخرابات خروشی بزنیم،
بر میکدہ بگزریم و نوشی بکنیم
(Khayam)
Now march with shouts to the havern for its door, then on to drink and drink and roll on floor.
بسوی میخانہ سفیران حرم می آیند،

The representatives from the holy Kaaba are visiting the tavern.
ساقی بہ بے نیازی یزدان کہ مئے بیار،
تابشنوی زصوت معنیٰ ‘‘ھو الغنی’’
(Hafiz)
O cup bearer! please serve wine liberally on the pattern of Allah, the Self-Sufficient, so that the wine takers may exclaim with one voice “the Self-Sufficient”.

12

When the stalwarts enter your premises, they will consume the entire stock of your wine. However, their thirst would not be quenched and they will persistently demand more wine.
Note: About the unquenchable thirst for the celestial wine, as referred to in this verse, I am reminded of the following incident in the life of Moulana Jalaluddin Roomi:
One day Moulana Shamsuddin Tabrezi, then a stranger in Qunia, seized reins of Moulana Roomi’s mule and halted him. A diaIogue ensued between them on the following lines:
M. Shams- O Imamul Musalmin! Please tell me who has higher spiritual status of the two - the Prophet of Islam or Hazrat Bayazid Bistami?
M.Roomi- I am completely shocked at your question. Surely there can be no comparison between the Prophet and any muslim saint, Bayazid included.
M. Shams- How is it then that the Prophet once exclaimed: “O Allah! I have not yet apprehended in full the Divine knowledge”, whereas Bayazid used to assert: “I am the Holy. My station is very high. Verily I am the King of Kings”.
M.Roomi- Bayazid’s capacity to take the Divine wine was much too small. It was satisfied by a mere sip, and that was responsible for his extravagant ecstatic exuberance. On the other hand the Prophet had an immeasurable large capacity for it - “Have We not widened for you your chest?” (1, AI-Inshira). Accordingly the Prophet could gulp down any quantity of the wine of Divine knowledge, and still he felt thirsty about it’. Infact he always sought more of it.
They shall be served with the quality wine sealed with musk. The greedy ones should be greedy of it. (25, Tatfif).
ساقی قدح بادہ گرنگ بیار،
دردم ز خمارست علاج زخم آر
(Khayam)
O cup bearer! Please circulate the red rose, coloured wine. I suffer from the discomfort of intoxication. Treat it with the wine from the pitcher.
شربت الحب کاسا بعد کاس
فما نفد الشراب ولا رویت
(B. Bistami)
I have gulped down cup full of wine of love in succession. Still my thirst is not quenched; nor is the stock of wine depleted.

13

A wine dealer can never be a good man. In fact his origin is low. (This is the Islamic view of a wine dealer). By giving excessive cup fulls of drinks he is responsible for the (Self)-annihilation of many stalwarts (in love).
Tradition: Cursed is the person who vends liquor.
Note: If the reference in the verse is to Allah, only a poet in ecstasy would express as above.

14

The veterans have died (i.e. they are self-annihilated). But O wine server! May you live long! O gracious person. How can you pass your time without your patrons?

15

The stalwarts have died. O wine seller! You too should die. In their absence who would bear your outbursts of anger?

16

Do not think that these stalwarts died due to the wine served by the dealer. In fact their death was due to some reproach from the wine dealer. It seems some hard expression of his had touched them to the quick and thereby caused their death, (i.e. self-annihilation).
Note:Sometimes Allah or the Guide uses a hard measure to reform a seeker.
گفتش آں عاشق بگو کہ آں اصل چیست
گفت اصلش مردنست ونیستیست
تو ہمہ کردی نمردی زنده‌ ای
ہیں بمیر ار یار جان ‌بازنده‌ ای۔
(Roomi)
The lover requested please tell me what is the origin of Iove?’ The Beloved replied “It is the death and non-existence. You have done all else but not died yet. You are still alive. You must die if you want to live with your Beloved.

17

Still there are good many jars - small and big - of wine at the distillery. Hence O Vendor! Do not despair of fresh stalwart clients. (They are sure to contact you).
Note: The verse means that the spiritual seekers, though reduced in number, are not yet completely extinct.

18

It is a convention with these veterans to offer their head to the dagger in barter for a cup of wine. Once they receive it, they take mouthfulls of it voraciously. Serve them with more wine O vendor! when they are tipsy and in ecstacy.

18-A

A snake crawled towards the jar of wine of the Vendor and fell in it. All that was the work of the fate. The Vendor is not to be blamed for it.

18-B

Thus there was poison in the wine jar of the Vendor. But the respectable (i.e. the mature) addicts did not feel any change in the taste while taking the wine. Infact they became tipsy due to intoxication. However one thing was definite. Whoso lost his head due to intoxication was sure to receive an additional cup of wine.
بر سر تربت من با مئے و مطرب بنشیں
تا بہ بویت ز لحد رقص کناں برخیزم
(Hafiz)
Please sit at my grave with wine and a flute so that at your fragrance I should come out dancing.
Note: In this verse as well as those following it in this chapter the poet has progressively assessed the barter value of the Divine wine as under:
a) A cup of wine for the seeker’s head.
b) A small cup of wine for his head;
c) A single sip of wine for his head;
d) A mere taste of wine for his head;
e) Its mere discussion requires readiness for sacrifice of life;
f) Yearning for it is worth martyrdom;
g) Its single drop is inestimable;
In (g) above the poet has reached the climax.
زاں مئی کہ عزیز جان مشتاق است،
یک جرع بصد ہزار جان نتواں یافت

One sip of that wine for which lovers are so keen, can not be had in barter for one thousand lives.
خراباتی شوم مستانہ جامی،
نمی دانم حلالی از حرامی
(Hazrat Bu-Ali Qalandar)
I am beside myself after taking the wine. I am not able to distinguish between what is authorised or prohibited.

19

The wine dealer does not wish to treat the stalwarts unbecomingly; nor are they adversely affected by the poisonous wine. The Sayad says: even for a sip of wine crowds of customers are always there. Those of them who got too much immersed in the Divine secrets, went beyond themselves and lost their lives. Their graves are in evidence beside the distilleries.
در شہریکی کس راہشیارنمی بینم،
ھر یک بتراز شورید و دیوانہ
(Roomi)
In this town I do not find even one person in his senses. Each one is more turbulent and mad than the other.

20

O Seeker! Somehow settle it with the wine dealer to accept your head in barter for wine. Offer yourself for sacrifice alongwith a knife, dagger or a saw. O you who are prepared for death! Do not turn away and flag because a cup of wine is definitely worth more than your life.

21

Every cup has a different taste and every jar has a different variety of wine (to suit different grades of seekers). Those who habitually take it, know well about its potency and appreciate it and its server. Inspite of the frenzy that is caused by it, the seekers go straight to the wine shop, offering their life for a cup of wine of this particular flavour. The Sayad says: ‘They gladly surrender their life first and then taste the wine”.
گونہ گونہ شربت و کوزہ یکی
تانماند در مئی غیبت شکی
(Roomi)
There are different varieties of wine but the pitcher is one so that there should be no doubt about its Divine nature.

22

Be reduced to cinders (i.e. complete annihilation) like or alongwith the approved purchasers of wine (i.e. the true lovers). Then you will meet great personalities with whom you had cupfulls of wine (i.e. from whom you had benefitted so much).

23

My heart! You do not learn any lesson from the wine producers! just as they shed tears while distilling wine, (you too should do the same during the entire night).
Note: A tearful prayer at night is appreciated by Allah.

vaayi

The lord has stepped in. I have had an occasion to meet him. It is after many days that I am meeting him with the grace of Allah.
Allah, the Unique, has done a good turn to me, and now separation has receded and given place to union.
He who was said to be remote has today come close to me. Abdul Latif says: “the Unique Personality has himself done this great favour to me”.
Note: This vai impliedly refers to the poet’s union with the Prophet.

40

Ahad (Allah) and Ahmed are identical, with the only distinction of “Mim” (m) letter between the two. The people are, however, groping in darkness in that connection.
Note: This verse is based on a tradition which is disclaimed as such by the non-sufi muslims.

Chapter V

1

Those sufis, who did not subscribe to multiplicity, reached their goal safely. They are mature lovers and they stake everything in love. Their prize is unforgetable to them. Their apparent waywardness has taken them to the Lord and made them His associates.
Note: The Sufis are alien to multiplicity.

2

Just as the soul pervades the human system as a symbol of life, similarly sufi symbolizes oneness in the universe. For him duality is non-existant. He does not disclose what is revealed to him in his reverie (as that would betray maturity on his part). In fact it would be a sin for him to betray anything.

3

The sufis are annoyed if something is offered to them. But they are happy if nothing is offered to them. Only those persons are the correct type of sufis who renounce every thing of the world. They do not carry any material desire.

4

The sufi does not believe in sectarianism. No one knows his creed. In his mind he is ever busy with war with his baser-self. His activities are absolutely secret and unobtrusive. Besides he betrays nothing. He is friendly to those who are hostile to him.

5

The Sufi has cleanly washed the parchment of his existence. (He has purged from his heart all material affiliations and ambitions. ln fact he has annihilated himself along with the ego and entity; and for all practical purposes he does not exist.) In that state he is qualified to have the Beloved’s manifestation during his life.
صوفی ابن الوقت آمد در مثال
لیک صوفی فارغ است از وقت وصال
(Roomi)
The sufi is subservient to the trance. But the sufi (who has reached the final stage of حق اليقين is independent of it. He has passed the stage of حال or trance.
چوں مرآۃ دل را دہی تو صفا
شودی صاف صوفی ببینی خدا

When you cleanse the mirror of your heart, you will be an unsullied Sufi and you will then see Allah

6

You call yourself a sufi and you are still stuck up in worldly desires! That is unlike a true sufi. Put off your (Sufi’s) head dress and put it into fire. (All external semblences should be liquidated.)
جُبہ و دستار و علم و قیل و قال
جملہ در آب رواں انداختیم
(Roomi)
We have totally discarded the mystic’s cloak, the scholar’s turban, all knowledge and all logic.

7

But if you want to retain the head dress of a sufi, then prove yourself to be a true sufi by securing a brimful cup of poison and drinking it off. The proper place for those who have acquired ecstacy is the wine distillery, (where the above type of wine is available.)

8

Pitch the tent of Allah, the Mighty, secretly in your system (so that your entire body should vibrate secretly with the remembrance of Allah during the night time.) However you may remember Him loudly at all times. Also find out and contemplate on the Great name of Allah as disclosed in the Quran. Abandon polytheism in all forms. If you achieve all this, you will surely obtain the priceless pearl (which for the true seeker is Allah. Infact according to Roomi, Allah has called Himself a treasure.)
So remember the name of your Lord and devote yourself to Him with full devotion (8-Al-Muzammil).
حق گفتش ای مرد زمان! گنجی بدم من درنہان
(Roomi)
Allah said to him: “O temporal man! I was a hidden treasure”.

9

The universe seems to rotate manifestly pivoted on individualism. (Every person seems conscious of his individuality as distinct and detached from that of Allah, being oblivious of his originality). Personally I have not the requisite knowledge. I cannot fathom or solve this enigma. Human intelligence is not helpful at all. The whole scene appears unreal as a magical illusion, particularly to the one who is void of the Divine knowledge.
“And the worldly life is a matter of deception”. (185, Al-Imran).
TRADITION: “Immerse your finger in a river and see what quantity of water it bears”. (That signifies the meagreness of human knowledge vis-a-vis the Divine knowledge)
“Out, out brief candle! Life is but a walking shadow, a poor player that struts and frets his hour on the stage, and then is heard no more (Shakespeare, Macbeth).

10

Moulana Roomi is of the view that Allah is the fountain head of the beauty. All of it emanates from Him. (He sought publicity for it. Accordingly He created multiplicity as against His unity.) It is worthwhile enquiring as to from where the human beings have originated. However, none can see through this magical feat set up by the Magician (i.e. Allah).
Note: In the verses No. 10 to 15 the words طالب ڪثرتmay also be translated as: Allah sought multiplicity because He wanted the human beings to publicise and adore Him.

11

According to Moulana Roomi, and that is a fundamental with him, the entire mankind seek Him. The fountain Head of all beauty is Allah, the Unique. Those who have attained to that stage and reached the realm of the Prime keep mum.
آمدی اندر جھاں اے ممتحن
ہیچ می بینی طریقہ آمدن
(Roomi)
O human being! you came to this world. Do you find therein any clue to the way you came here?

12

According to Moulana Roomi the mankind seek Allah who is the fountain- head of all beauty. (He sought multiplicity.) If people lay aside the veil of ignorance or materialism, they would find His manifestation within themselves.
Note: According to Moulana Roomi Allah displayed a mirror whose face was the human heart and whose back was the world. The heart is the citadel of spiritualism, and the world implies materialism, which acts as a veil against union with Allah.
آئینہ کر دم عیاں رویش دل و پستش جہاں،
پستش شود بہترز رو، گر توندانی روی را۔
(Roomi)
I displayed the mirror, its face was the heart and its back the world. Its back seems better if you fail to know its face (i.e. the heart which can receive the Divine manifestation.
جامۂ صد رنگ ازاں خم صفا،
سادہ ویک رنگ گشتی چوں ضیا۔
(Roomi)
Even as a multi-coloured garment, if you get into the jar of transparence, you will come out very plain and colourless like light.

13

It is stated by Moulana Roomi that the mankind seek Allah who is the fountain head of all beauty. He sought multiplicity as against His Unity. It is necessary to annihilate the human identity completely before expecting to see Allah.
قرب نی بالا نی پستی رفنی رفتن است
قرب حق از جنس ہستی رستن است
(Roomi)
The nearness to Allah is not attained by soaring high or diving low. It is attained by releasing from (or annihilating) the phenomenal existence

15

It is widely preached by (Moulana) Roomi that Mankind sought Allah who is the fountainhead of all beauty. If only people break open the door of separation (i.e. discard identity and multiplicity), they will witness Allah within themselves.
کہ چوں جزء را بسوئی خود کل کشد،
نشان ز کثرت بوحدت کشد۔
(Roomi)
When the Unity absorbs the particles, all traces of multiplicity get absorbed in Unity.

16

To all appearances they seemed debauchis; but the fact is that they were completely lost in meditation. They were hit by the dart of Divine knowledge in their heart. They were constantly reciting the name of Allah.
“It is from these two (Harut and Marut, the two fallen angels) that they learnt that by which they might separate a man from his wife.” (102, Al-Baqarah).
Note: It is possible that the poet may not be referring here to any specific individuals. He may be referring to the sect of ‘malamatyan’ whose policy is to conceal their devotion and piety to avoid to parade their good deeds and to hide nothing bad. Through ignorant people generally misjudge and reproach them. The latter draw inspiration from Hazrat Bayazid Bistami.

17

Those persons who suffer from constant pain of separation, console themselves by reciting the relevant covenant (with Allah). They bear the tablet (of the enquiry of Allah from their souls and the latter’s reply to Him) in their mind and they ponder over it in silence. They are busy reading only that page or part of it which leads them to union with Allah.
عاشقان را شد مدرس حسِ دوست
(Roomi)
The beauty or the sight of the Beloved gave the necessary tuition to the lover

18

They always recited that sentence which commenced with Alif. (They reminded themselves of their concern with Allah). They also reiterated the tradition that “they had no other ambition in both worlds except to meet Allah. They had prepared themselves to travel along the narrow (and more difficult) path of Tariqat. (They have met the Lord) and they are happy with Him.
Note: (1) The verses No. 2 and 3, Anzal are relevant.
(2) According to the poet the aim of education should be to know Allah, to dissipate polytheistic thoughts and to be firmly posted on the road to Allah without sophistication.
(3) In reply to a question by Hazrat Shibli as to what was the prime of all knowledges, Hazrat Junaid of Baghdad replied as under:
ذات اللہ ہست اصل ہر علوم
نیست صرف و نحو و طب و نجوم
(Begham)
Divine Essence is the Prime of all knowledges and not the grammar, medicine or astronomy.

19

Those who prefer the above difficult path have joined Allah. They have received the good news and are highly satisfied about their union with Him.
“Then those who believe in Allah and hold fast to Him, He will soon admit them to His mercy and grace, and will guide them to Himself by the straight path.” (176, Al-Nisa)

20

Persons other than the above are not particularly mindful of the sentence commencing with AIif. They look in vain at what is written on other pages. That would certainly not help them for union with the Beloved.
علم کز تو ترا نہ بنستاند
جہل از آں علم بہ بود صد بار
(Sanai)
Ignorance is far better than the knowledge which does not take you away from your self.
TRADITION: “O Allah! Verily I seek your protection against unprofitable learning.

21

O you unfortunate man! How can you be Kazi merely because of the theoretical knowledge? You seem to be extremely presumptuous because you are lost in wayward thinking and egoism. That surely is not the way to proceed along the path of love. (You will have to discard both). Incidentally you may consult Azazil (or Satan) about the taste of the sip that he had taken.
a) And whoso do not believe in the Book, they are those who are the losers.(121, Al-Baqarah).
b) Knowledge should not be acquired in order to impress others or to indulge in controvertial debates (Ghazali)
Note: (1) It is a great pleasure to note that the poet has not supported the quietism of some of the sufis who have tried to establish the supermacy of love over legal precept, and they tried to rehabilitate lblis as the lover of Allah.
(2) Azazil’s devotion and service to Allah were graciously appreciated by Allah and he was raised to the status of angels. But eventually that developed ego in him. Due to a misconception he misjudged his position vis-a-vis the man and vehemently criticised Allah’s order to him to prostrate before Adam; and he disobeyed it. That accounted for his downfall. In this verse the poet has found fault with his arrogance to sit in judgement over Allah’s order. In this connection the following extract from the “Wisdom of Quran is relevant:
Man, whom the Quran defines as the representative on earth of Immanent Divinity, possesses the faculties necessary for guiding and acting on his own account. Many are the verses which treat of this subject and the Quran frequently returns to the scene of the creation of man in order to make quite clear his supreme rank in the creation scheme. The Quran teaches that God first created man from terrestrial matter and then completed and perfected him and breathed His own spirit in him. God thus opened the way for him to attainment of understanding, feeling and judgement. A distinct human personality complete and independant was to be born. This superior being is defined by the Quran as the vicar of God on earth. As such the angels were commanded to prostrate themselves before him. One of them, Satan, disobeyed this order of God, alleging that man was a mere product of the earth and thus only a simple animal endowed with intelligence, while he himself had a superior origin as the issue of smokeless fire. It was this misconception regarding the Divine origin of man which was to give rise to what we call Evil.
علم چوں بر دل زنی یارشود
علم چوں برتن زنی مار شود
(Roomi)
The knowledge suitable to the heart is an asset. But if it suits materialism, it acts like an enemy a snake.

22

Azazil was an exemplary lover. (He was the symbol of love and devotion.) The others claiming to be lovers are merely poseurs. But in the wake of his extreme love and yearning for Allah, the fellow became argumentative and arrogant, (i.e. he developed amour propre and arrogance;) and he, who was so eminent, became accursed.
Angels are bright still, though the brightest fell; (Shakespeare, Macbeth).
باز آں ابلیس بحث آغاز کرد،
کہ بُدم من سرخرو کردیم ذرد۔
(Roomi)
Then Satan became argumentative and he said: “You were cognizant of my devotion to you, and you had honoured me in view thereof; and now by this controvertial test you have dishonoured and cursed me!”
Note: By referring to Satan as an ideal lover of Allah, The poet has run counter to the theory of Moulana Roomi that the intellect, as opposed to love, is of the Devil.
زیرکی از ابلیس، عشق از آدم است۔

Reason or argument is from Satan and love from Adam.

23

It is tragic that I have forgotten the convenant with Allah, or as a matter of fact even its first line (or its context), which I had ratified on the day of Allah’s contact with my soul and His address to it. The pity is that I have not even cared to read the relevant tablet. (This reflects supercillous ignorance and indifference on the part of man), (or) I have had no time to read fully the page of union with Allah.

24

Eventually when I read the tablet of my union with Allah I found therein absolutely nothing else except Him.

25

When I read for my benefit the earliest convenant itself, I came to know, for the first time, the precious affiliations of my soul, (as a dweller of Paradise). There the souls, (without physical encumbrance,) daily used to remember and know Allah personally. Then came the page referring to my separation from Allah. But that page too was turned over, and (by my repentance attracting the Divine mercy) I bridged up the gulf (between Allah and myself.)
من ملک بودم و فردوس بریں جایم بود،
آدم آور دریں دیر خرابات آ بادم
(Hafiz)
I was an angel and the upper paradise was my abode. It was Adam who brought us to this barren land and settled us here.

26

To understand this simple story one word is enough. But they refuse to understand it even when elaborated. (Obviously they are given to disbelief and they engage in unnecessary controversies). It is no use narrating to them the whole story in extenso.
And those who are without knowledge say!” Why does not Allah speak to us or a sign come to us?” Likewise said those before them a similar saying. Their hearts are alike. We have surely manifested (all) the signs for a people who would (wish to) be convinced (118, AI-Baqarah).
Hazrat Ali’s sayings: “Belief and wisdom are twin brothers. Allah does not accept the one without the other”

27

These egoists are busy in reading literature but they do not follow or think over it. The result is that with more reading they commit more sins (by presumptuous and arbitrary interpretations, disbelief and wrong acts).
Will they not then ponder over the Quran, or is it that on their hearts are locks? (24, Muhamad)
TRADITION: Wisdsom is like the lost she-camel of the true believer; he should recover it wherever he finds it.
Sometimes knowledge infuses pride in a man. Sometimes he is inclined to believe that Allah shall forgive him due to his learning. In such cases knowledge does more harm than good . (lman Ghazali).
We do not derive any benefit from our life-long discussions except that we collect a number of controversies. (Imam Ghazali)

28

Read constantly the all absorbing covenant (with Allah). But simultaneously bear in mind the names of Allah and Prophet Muhammad (may the blessing of Allah. be on him!) These you should recite with your heart (i.e. believe in them and remember them sincerely). This is what Abdul Latif suggests.
چنان کن اسم رادر جسم پنھان
کہ میگردد الف در بسم پنھان

Keep the name (of Allah) in your body as secretly absorbing as الف is quiescent in بسم الله

29

Confine yourself to the study of Alif and forget all else. You should purge your mind of all unholy and unchaste thoughts and keep it clean like a mirror. So long you do not do it, it is useless to read and pass over pages.
دل گفت کہ مرا علم لدنی ہوس است،
تعلیم بکن اگر ترا دسترس است،
گفتم کہ الف، گفت دگر، ہیچ مگو،
درخانہ اگر کس ست یک حرف بست است۔
(Khayam)
My heart desired to know the mystic love,
It bade me teach it, as if I know more;
I said ‘Alif’; cried heart: stop further speech,
If there is wit, the word will eat the core
Note: In this verse the poet does not preach the denial of education, which is very much favoured in Islam. What he exhorts is that we should concentrate on the knowledge of Allah and His approved religion, whose study will certainly please Him and simultaneously benefit us.
TRADITION: Pursuit of knowledge is the incumbent duty of every muslim, man and woman; and so you must seek it even though it were in China.

30

By merely turning over pages without studying or understanding the contents, or without implementing them in action, you commit more sins. Of what avail are your professions, when by acts you alienate the Beloved, i.e. Allah? (The professions and actions should go hand in hand).
Note: Hazrat Abdul Qadir Jilani has observed: “We should seek protection of Allah from being blind after receiving sight, from being separated after being united, from being evicted after being admitted to His nearness’. (Fatuhul Ghaib).

31

“O Scribe! Just as by joining (Alif) with (L (Lam) you make لا (La), similarly my beloved is joined to me in my heart indessolutely.
صد کتاب و صد ورق در نارکن
روئی دل را جانب دلدار کن
(Roomi)
Set fire to hundreds of books and pages. You should merely set your heart towards the beloved.

32

Why this manuscript writing? Why this wastage of ink? Seek directly your way to Allah, the Originator and the primary Compositor!

33

Not are the forty days of abstinent detachment, even when added to by another forty, worth a meeting with the Beloved. (If you get it thus, it would be a good bargain.) Accordingly O scribe! why are you writing pages after pages of manuscript? If you were to go through twenty pages you will find only one letter “A” (of Allah) as the fountain head and mainstay of everything.
Note: The reference here may possibly be to the command of Allah to Hazrat Moosa to observe fast for forty days to qualify himself for a meeting with Him. In Islam there are only thirty compulsory fasts of Ramazan.

34

Please assume your body as the mosque and your heart as the retiring chamber for contemplation of Allah. But that should not be for the conventional abstinence and meditation for forty days only. That is meaningless. Better take to adoring the Invisible (Allah) at all times. If you look within yourself introspectively, you will know your identity or self and you will find Allah. He is surely in front of every person.
O you who believe! Remember Allah with much remembrance; and glorify Him (every) morning and evening . (41,42, AI-Ahzab)
TRADITION: He who recognizes his heart properly will be able to find Allah in it and recognize him. Knowledge of human heart is the key to ‘Maarfat’.
Note: According to Moulana Roomi a human heart is the door to Allah.

35

Verily He (Allah) is in front of every person as He is Immanent. No place is void of Him. Of what use are those imbeciles who are not cognizant of Allah, the Unique? As an unsophisticated person I discovered the Beloved within myself.
He is the Manifest. (3, AI-Hadid)
TRADITION: None can encompass Me (i.e. Allah) - neither My sky nor My ‘earth. But my slave Momin’s heart is capable of encompassing Me.

36

If you draw the figure of ‘Alif’ in your mind, it will enlighten you as much as innumerable books would do, (nay, even more than that).

38

The Mullas bore and confuse by their demagogic dialogues which have no correct bearing on the Beloved. Infact by their tedious discussions they get further away from Allah. The latter is closer than our jugular vein but they are unable to locate Him. They do not know well their hearts or the very breath of life is charged with Him, and they just cry like wretched persons.
از درون خویشتن جو چشمہ را،
تارہی از منت ہر ناسزا

Search for the fountain head within yourself so that you may need nothing from an undeserving person.

39

O mother! the priests (the pseudo learned men) act as self destructively as does a gall bladder which bursts inside the abdomen. They know Allah well and yet they wallow in dust (in unprofitable controversies).

41

VAI-1
My Lord is being taken away. I try to restrain myself (against demonstration of grief), but my heart fights against it.
I very much desire that I should not be unacceptable to my Lord to whom I belong. Avaunt more than once with the favourable attention paid to me by others!
I welcome death (at His hands.) Let Him kill me and shatter me to pieces.
No matter if I die. Only that I should meet the Beloved

42

Do not forget my warning that the youth hardly lasts for 2 or 3 days. (Hence remain upright and spiritually alert, particularly during night).
The sinner women bear reproaches of public at dawn time (for their misdeeds of the night).
The Beloveds of the really indifferent women abandon them while they are asleep. My friends! follow my advice and do not accustom your eyes to sleep.
I would like to have as my relatives those who keep vigil at night.
You should get up at mid night and break away from sleep.
Prostrate before Allah for a part of night . (26, Al-Daha)

Chapter VI

1

The Beloved is demonstrating His wonderful horsemanship like that of (Prophet) Daud against we ineffective weak persons in the background. Like one possessed He tramples His fore running bondmen under the hoofs of His horse.
سلطان خوبان می رود و گیرد، ہجوم عاشقان،
چابک سواراں یک طرف مسکین گدایاں یکطرف
(Amir Khusro)
The sovereign of the beautiful has come but He would mercilessly deal with the crowd of His lovers, the equestrains on one side and the poor folk on the other.

2

The Beloved is displaying His horsemanship like that of Daud. The poor people in the background have already their entity absolutely annihilated. (Hence they are not conscious of the harm to be caused to them.) Like an autocrat He tramples under His horse’s hoofs these fore running bondmen who are still in their senses (so as to obliterate them in totality.)
عشق خونی چوں کند زہ برکمان،
صد ہزاراں سر بسولی آں زمان
(Roomi)
When the murderous love (i.e. Beloved) mounts the bow with an arrow, millions of lives are sacrificed in a moment on the gibbet.

3

“O Kabil (like killer)! You have heavy and irresistible darts in your eyes. You are ever aggressive, and you hit the reckless (lovers) at their places. My Beloved! Verily you cause so much havoc with your eyes!”
Note: Kabil was a son of Adam. He had killed his brother Habil. (Vide 27-32, Al-Maidah).
یکی چشمان سیاہ داری دگر سرمہ چرا کردی،
برای کشتن عاشق بلا اندر بلا کردی

You have already a pair of black eyes. Then why did you use antimony? You have thereby maintained one reptile within another to slay your lovers.

4

“O Kabil! (like killer) you carry piercing darts in your eyes. My Beloved! You have wounded many a poor man with (darts from) your bow. My Lord! Do not take aim for the second time. Your first arrow has gone home.”
درونِ سینۂ من زخم بے نشان زدۂ،
بہ حیرتم کہ عجب تیرے بے کمان زدۂ

You have caused a latent wound in my heart. I am bewildered at the nature of the arrow, which does not seem to have been shot from a bow.

5

“O Kabil! you have sharp (pointed) arrows in your eyes. My Beloved! No one else knows the pain (caused by your arrow) to me”. Latif says: “indeed you take aim at me with an arrow, whose point is mounted with iron.

6

“O Kabil! You have shot the arrow from your eyes. In case you have missed the aim for the first time, try it again.”

7

“O Lover! if the Beloved sets the arrow in the bow, hold your chest like a shield, ready to receive it. You should receive and relish the cuts on your face from Him. If you are a true lover, stand firm and entertain no doubt about the gallows to be the terminus (and also the means for re-union with the Beloved). You shall thereby attain glory.”

8

If He sets the arrow in the bow, preparatory to shooting it, hold ready your chest like a shield to receive it. Also be firm to receive the arrows of the Beloved on your face (and enjoy the wounds thereby caused.) Never contemplate retreat. Stand firm as a true lover, and you would be successful and honoured.

9

If He sets the arrow in the bow to shoot it, offer your chest in all humility. It is not becoming to display niggardliness (or weak mindedness) at the door step of the Beloved.
Let them fight in the cause of Allah who would barter the worldly life for the Hereafter. And whoso fights in the cause of Allah, be he slain or victorious, We shall soon give him a great reward (74, Al-N isa)

10

O Lord! Do not aim at me the arrow in your bow so as to kill me. You are (citadeled) within me. Hence your arrow may strike you (rather than me alone, as we both are one).
داند او کآں تیغ برخود میزند
من ویم اندر حقیقت او منم
(Roomi)
Allah knows that He used the sword against Himself. The fact is that I am He and He is me.

11

The pseudo lovers do not offer themselves as targets for the Beloved’s arrow. Actually they avoid doing it. On the other hand those who offer themselves as the target, get the first arrow and are finished off by it.

12

(Personally) I stand firm at the site where I received the first arrow. My Beloved is chivalrous. Possibly He may be kind enough to aim against me again. (That is my hope.)

13

On the arena of love, O Lover! offer yourself as the target. The Sayed says: “you should receive the arrows from your front and they would make a seive of you. Do not utter a word lest it may alienate you from the Beloved”.
ایں ہمہ میکند ولی از بیم
مرد را زہرہ کہ آہ کند
زانک رویش مثال آئینہ است
آہ آئینہ را تباہ کند

The beloved does all this but the lover does not sigh, because the former’s face is like a mirror and a sigh would spoil its quality.

14

The true lovers have set their foot on the arena of love. It is decorative for them to be beheaded and dismembered there. I saw them actually offering themselves in sacrifice to the Beloved.

15

On the arena of love neutralize the echo by your absolute silence! just as there is no echo on a plane, similarly offer ungrudgingly and quietly your life. Let your head be on the gallows and trunk on battlements. Verily love is a terrible snake. Only those, who are bitten by it, realize its poisonous effects.

16

Do not care for your life on the arena of love. Latif says: “better if you cut off your head and place it before the Beloved. Love is a terrible snake. Only those bitten by it, are conscious of its poisonous effects.”
And if We had prescribed for them to slay themselves or to go forth from their homes, they would not have complied, except a few of them and if they do what they are exhorted to do, it would be better for them, and it would reinforce their faith . (66, Al-Nisa)
ما بہا و خون بہا را یافتیم
جانب جان باختن بشتافتیم
(Roomi)
I have been duly requited with regard to my price and blood money. Accordingly I have hastened to surrender my life.

17

Do not have any concern for your life on the field of love. Mount the Beloved’s gallows so that you may be approved as a brave lover. is a snake. Only those bitten by it realize its poisonous (total) effects.

18

Rush precipitately to the arena of love. O ideal lovers! Discard all worldly ambitions and attachments. Verily love is a snake. Only those bitten by it, realize its poisonous effects.
Note: There are 4 spiritual stages for a seeker as under: Shariat, Tariqat, Maarfat and Hakikat. Shariat is co-extensive with the other stages. Corresponding to these stages there are 4 spiritual regions: Mulk, Maharut, Malakut and Lahut. Hakikat and Lahut mean total self-effacement and assimilation in the Prime. This stage is generally achieved by Prophets and selected saints.

19

Love is definitely not a pastime wherein the immatures may indulge. It will disunite and break up the body, and soul and the life. Throw your head on the spear-point of the gibbet, so that it may break up in two there-on.
ایں رہ سر رندان و سر مردانست
جانباز آن نند نبازی تا نہ آئی

This road is meant for lofty hearted persons. Beware lest you enter this risky land unless you are so minded.

20

VAI
My friendly folks! I have immense love for the Beloved, but simultaneously I am subjected to proportionate travails of separation, with the result that I am utterly wretched.
I am lying on a bridal couch but sleep is absolutely denied to my eyes.
To keep vigil during nights and look for and remember the Lord is the job of poor seekers.
They are the bondmen of Rahman. They offer prayer to Allah during night.
(64, Al-I mran).
Where intelligence is baffled, love steps in as the guide.
آزمودم عقل دور اندیش را،
بعد ازاں دیوانہ ساز خویش را۔

I tried the far-seeing reason, but it availed me not. Then I made myself mad (with love).

Chapter VII

1

The lovers entertain love of Allah in their mind. Even vocally they remember the Beloved.

2

The lovers remember Allah at all times. They know well and they completely rely on the Quranic verse: Remember Me and I will remember you (152, Al-Baqarah). They know no respite. They remember the Beloved at all times.
TRADITION: The best performance, which is very holy in the sight of your Creator, is His remembrance.

3

The lovers constantly remember Allah. Someday they will surrender the soul while sighing in its wake.
Those who believe and whose hearts find comfort in the rememberance of Allah. (28, Al-Rad)

4

The true lovers know no rest. One single reproach of the Beloved has finished them off. (It has deprived them of rest and sleep.)
Note: The reproach is Possibly what is contained in the couplet reproduced under the verse No. 16 of chapter iv.

5

Unlike you the lovers do not possess sound body, because they are at the Beloved’s door daily, shedding torrents of tears (and praying for reunion). They think of nothing else. They are wholly absorbed in the Beloved, (or) they would not be approved by the Beloved if they adopt any other course.

6

So long the ‘Lover’ is in sound health with full blood, he can not make pretension for love. For a title to the latter a pale face, absence of handsomeliness and presence of yearning are pre-requisites. Since he has no money in his loin cloth to make transactions, he offers his life in barter.
زردأ روے بہترین رنگہاست،
زانکہ اندر انتظار آں لقاست
(Roomi)
Pale face has the best colour because it is due to the anxiety for meeting Allah.

7

At present you bleed when a thorn pricks you. How would you then bear the stabs from the Beloved in your face? Why then do you aspire (for the love of the) Beloved? (This means that the seeker should be prepared to bear severe tests before he expects to meet Allah).
سرمد! غم عشق بوالہوس را ندہند،
سوز دل پروانہ مگس را ندہند۔
(Sarmad)
O Sarmad! The anguish caused by love does not go to the lot of an immature person. The heart burning of a moth is not assigned to a fly.

8

To love and yearn for the Beloved is not an easy job. Measure your step in that behalf carefully. Who can yearn for and love the Beloved unless he is prepared to sacrifice his life? (Cautious consistency is prerequisite for loving Allah).

9

To peep stealthily at the Beloved is not the way to love Him. Why do you not cut yourself in two in the premises of the Beloved? It would be a false pretension to love if you indulge in pleasure, food and sleep. (This means that so long as you entertain the claims of the self, you can not qualify yourself for loving Allah).

10

Solicitude and scaffold both commence with the same letter. It is essential for a lover to wait for the Beloved on His different routes; the climax, however, being the sacrifice of life in both cases, (you should be prepared for it).

11

Either learn the tradition of love and yearning or go personally and watch the true lovers. Do not, however, associate with those who know not what the real love is.

12

O Lover! Go and squat in the lane of the Beloved. Never turn away from His door under any circumstances. He would be pleased to give you the requisite medicine of grace, and thereby make you completely happy and cured of your wounds. Since we can not remain apathetic to you, how can you; O Beloved (who are all compassion) be so towards us?

13

O Lover! Squat on the usual route of the Beloved. He will walk upto you and enquire from you out of solicitude. He is definitely the fountain head of all kindness and He will guide you on the way (to Him).

14

O Lover! Squat at the Beloved’s door step. (He is the Omni-potent.) He will enquire from you and take care of you. He is the nucleus of all kindness and He will guide you on the way (to Him).
بیا بیا کہ نیابی چو ما دگر یادی
چو ما بجملہ جھانِ خود کجاست دلداری
(Roomi)
Come! Come! you shall not find another friend like Me. Where indeed is a Beloved like me anywhere in this world?

15

O Lover! squat at the shop of the Beloved. Surrender yourself to Him with a collar of submission fastened round your neck, so that you may then live with Him with honour.

16

O Lover! squat at the entrance to the street of the Beloved. Please see that you do not leave behind any wine in the wine-producer’s jar due to satiation. (You must consume the entire stock thereof.) You must gulp down from it several cup-fulls (at a stretch) even at the cost of your life.
مسعود زیک بادہ چنان مست نہ گشتی
آن جام دلآویز تو ساغر نہ شدی گر۔
(Masood)
O Masaood! You would not have become so much intoxicated with one cupful of wine unless that cup of your Beloved is of the size of a pitcher

17

O Lover! squat on the usual track of the Beloved. He will himself offer you wine from His tavern. Do not say “No” to Him. Get close to Him.
ساقی بہ ہمہ بادہ زیک خم دہد آقا،
در مجلس اوز مستی ہر کس شرابی ست

The cup bearer Lord serves wine to all from the same pitcher. In his company every one is intoxicated with the same wine

18

(VAI)
The tales about the beauty of the Beloved are always current everywhere. They can not be forgotten. The lover should better be at His door to put himself on the scaffold. The bonafide lovers would naturally do so vis-a-vis the others (i.e. poseurs), who would get scared of it. Keep ready your head first before you talk of love. The intellectuals are completely baffled by the mysteries of the Divine love, which can not be probed by them.

Chapter VIII

1

To visit door of the Beloved, now and again would certainly reflect immaturity and impropriety. O ignorant man! it would not befit you at all to visit the Beloved’s locality aimlessly. Do not, like the immature lovers, communicate to passers-by the Divine love secrets or consult them with regard to the travails of separation. According to Abdul Latif, the Beloved will automatically convert your sorrows into happiness (after testing you.) Your policy should be to talk to Him secretly and have mutual exchange of love with Him within yourself.
آخر ہر گرییھٔ ماخندہ است،
مرد آخر بین مبارک بندہ است
(Roomi)
Tears are prelude to joy, and a far-sighted person is indeed auspicious.
Note: This verse has been reproduced in sur Sindhi Barvo. I have expunged it from there.

2

So long there is no need; the physician is not called for. But when there is malady, a physician may have to be requisitioned.
Note: In the case of the Divine love a guide is sine qua non.

3

Those persons who have been affected by the shooting pains have infact got health. It is, therefore, that a mishap is always welcome to the lovers:
از محبت تلخھا شیریں شوند

(Due to love even bitter things taste sweet).

4

Those very pains which affected the system and betrayed my sufferings, became the healer (from sins etc.) Abdul Latif says: “Allah puts into effect what He has already ordained in the Loh Mahfuz. The medicine cures only those patients whom their (predestined) luck favours”. (Guidance and reformation are in the hands of Allah). -
Allah guides whom He places to the right path (46, Al-Noor)

5

When He (Allah) Himself offers you the drink, avail of it copiously like a camel. No one dares approach the cistern without His prior permission. (None can take liberties with Him or anticipate Him).

6

So long the Divine mystery is not communicated, it remains a secret; and when it is divulged, it is not understood properly by any person. The fact is that it is genuine like gold, but people fail to appreciate it.

7

What is not stated remains undisclosed, and when it is stated, it is not followed properly. The gold-like genuine enunciation (of Divine Love) will guide those alone who are so destined (by Allah).

8

Whatever He gave to me I took it as an unalloyed favour. Infact He had sounded me already about my favourable reaction in that respect.

9

My heart! Bear humbly even if it requires sacrifice of life. Never say that He has detached Himself from you (or ceased to be kind). lnfact consider it from Him as an approach to union. (This means that tests ordered by Allah should be considered as favours because eventually they bring you nearer to Him).
تو مگو مارا بداں شہباز نیست،
باکریماں کارہا دشوار نیست۔
(Roomi)
Do not say that you have no contact with the King. He is extremely kind and the dealings with Him are not difficult

11

If He snaps the relations with you, reunite the thread (of connection) and restore the relations with Him. If He causes any unpleasantness, O ignorant person! take it as a favour from Him. You should hold the beggar’s bowl for alms, when you are in His august company.
And for the sake of your Lord do endure patiently (7, AI-Mudasir).
TRADITION: Whoso breaks off with you, restore the connection with

12

Look (at others) with humility and restraint. Loss of temper eventually ends in considerable remorse and regrets. On the other hand restrain and patience yield happiness. Only if you - on the right track - were to understand it.
گفت زان خشم خدا چہ بود امان
گفت ترک خشم خویش اندر نھان
(Roomi)
A person enquired (from Hazrat lssa) how to be secure from Allah’s wrath. The latter said! “Abstain from ventilating your anger and suppress it within yourself.”

13

Adopt humility and restraint because passions cause mental disturbance. You will definitely acquire wisdom and maturity, and proceed along the scheduled path discreetly, if you stand on the above principles.

14

Anger is an ally of remorse. On the other hand patience and forbearance are akin to musk in beneficience. The Lord has said (in the Quran) Allah is with the patients.
O You who believe! Seek help through patience and prayer. Verily Allah is with the patient. (153, Al-Baqarah)
ہر نبی زو بیاوردہ برات،
واستعینوا بالصبر والصلواۃ
(Roomi)
Every prophet brought the document from Him to the effect that we should seek His help through patience and prayer.)

15

Observe patience! because the patients have won and the obstinates have lost. The controvertists or the aggressors deny themselves the happiness which the patients invariably enjoy.
Those who suppress their anger and are forbearing with people, Allah loves such righteous persons. (134, Al-Imran)
Anger gradually erodes respectability. The more you heat water, the more it would be reduced in quantity.

16

Felicity reigns in the houses of the patients whereas the aggressors (or critics) are not well off. Criticism invariably ends in loss of cordiality, and surely nothing is achieved thereby.

17

If they insinuate anything against you, do not retort. He who starts aggression, will come to grief. The cynic invariably achieves nothing.
Repel evil with what is best. We are well acquainted with what they allege.
(96, Al~Mominun)

18

Even when they reproach you, do not return the reproach. Sayed says: “be very humble and soft like wax with every person. Whereas self-restraint is a very good treat, malice yields nothing”.
Repel evil with what is best. (96, Al-Mumnun)
So turn away from them in a comely manner. (55, Al-Hijr)
TRADITION: Be the friend of him who desires you, give to him, who has deprived you, and forgive him who has wronged you.
بیش طلبی زہیچ کس بیش مباش
چوں مرہم و موم باش چوں تیش مباش
(Roomi)
Do not excessively expect your return from any person, nor be inflated. Be like antidote and wax and not like a hatchet.

19

None has ever benefited from malice. If they overstrain the bow-string, the danger of the chord being snapped is always there.

20

Even if you hear filthy language addressed to you, do not return it. That is the crux of the Guide’s admonition. Those who annihilate the self (by observing restraint) would be rewarded (by Allah) with a complete set of ornaments. (in Paradise).
And say to My bondmen that they should speak what is best
( 53, Bani lsrail).
If you do a good act openly or secretly, or forgive an evil (done to you), Allah is certainly the Forgiver of sins and is All Powerful. (149, AI-Nisa)
And do not revile those whom they invoke beside Allah (108, Al-Anam).

21

Do not return cynicism of the cynics. In fact each day you should give a precious advice to your temper to this effect. In order to have felicitous time in all respects one should not use sarcasm even in return.
And speak kindly to the mankind (83, AI-Baqarah)
TRADITION: Speak good words and solve difficulties.
خواہی کہ زہچ کس بتو بد نرسد،
بدگوئی و بدآموز و بداندیش مباش
(Roomi)
If you want that no evil may come to you from any person, do not talk evil, teach evil and think evil.

23

Do not be aggressive with those who have not said a word to you. Simultaneously forget what some aggressors have expressed against you. Adopt this policy of respectful restraint for all times. Live unpretentiously with your face placed low between your knees (so as not to be interested in worldly affairs). Consult your mufti (i.e. your conscience or soul) and obey his mandates. You will then not have to receive a reproach for anything from the Kazi (i.e. Allah).
Pardon others for excesses against yourself
Seek refuge with Allah if Satan makes evil suggestions to you
(199-200, Al-Airaf)
TRADITION: “Do you want from me guidance about distinction between good and bad? Consult your conscience for a verdict. If it is satisfied with your act, then it is a good act. But if it is dissatisfied with it, assume that there is something wrong with your act”.

24

Better go to those who always reply meekly in affirmative despite various taunts that they receive; and put up a hut near theirs for your residence.

25

When association with certain persons causes you mental distress, you must quit that society, even if you are likely to receive considerable material benefit from them.
And it has (already) been revealed to you in the Book that when you hear the revelations of Allah being disbelieved and mocked at, do not sit with them until they change the discourse, (else) you would certainly be like them (140, Al-Nisa)
ہیں غذائی دل بدہ از ہمدلی
رو بجُو اقبال از مُقبلی
(Roomi)
Feed your heart from the like-minded people and associate with them. Go! seek fortune from the fortunate.

26

(On the other hand) if association with some persons alleviates your suffering, you, O man! should go and live with them by putting up a cottage nearby.
Company of the righteous persons shall facilitate the journey to your goal (lmam Ghazali)
According to Hazrat Khawaja Moinuddin Chishti, association with righteous persons is even better than performance of a righteous deed (Dara Shikooh)
یک زمانۂ صحبتے با اولیا،
بہتر از صد سال طاعت بے ریا۔
(Roomi)
Association with saints for some time is better than sincere devotion for hundreds of years.

vaayi

O friends! I am suffering agony due to separation from the Beloved. Lots of love loin persons like me are bound to be hovering round the Beloved’s abode to see Him.
The Beloved is famous every where for His beauty and people talk about it.
کوثر کے تقاضے ہیں تسنیم کے وعدے،
ہر روز یہی چرچے ہر رات یہی باتیں۔
(Moulana Muhammad Ali)
Every day and night the Muslims refer to Kausar and Tasnim.
Discriminate well and treat the Beloved’s footprints’ dust as the special antimony for your eyes.
Abdul Latif says: “My Beloved is always very beautiful”.
And you do surely possess high moral excellences . (4, Al-Qalam)
Note: Since the Quran is true for all time, the above praise of the Prophet naturally holds good permanently.
This Vai refers to the Prophet of Islam.

Sur Pirbhati

Chapter I

VAI-28

You would not go to another door anywhere else for what you should beg from the King, O bard! Do not turn your face or heart from Him. All your requirements shall be served here.
The Lord of Las Bella would grant to you gems and other treasures.
Do not be disgusted with and do not forsake the morning hymn due to frustration (or any other reason). O blind fellow! Go to the door of the Donor. O bard! stay there and beg from Him.
O you the brave seeker! see that you do not foresake the unity of Allah, the Unique. (Do not attribute partners to Him. He is the sole Lord) in truth.
TRADITION: The seeker of the world is female, the seeker of the Hereafter is eunuch and the seeker of Allah is male.
Abandon all the (deities etc) to others. For yourself you should cling to the Lord, who is the Munificent.
(According to a tradition:) ‘Allah is indeed the One and He likes Oneness’. He has prescribed the reins of Oneness, (i.e. He is definitely One and He has made belief in it mandatory.)
All prayer and it should be sincere, is meant for Allah alone (4, AI-Zumur).
He calls all supplicants of His own accord. Discriminatingly He calls His impassioned and keen lovers and kills them. He subjects the other lovers to various forms of discomforts as a test of their love.
O minstrel! You should play the fiddle with love. Allah also will sustain you with love.
(According to a tradition:) Allah has said: The man knows my secrets and I know his.
He disclosed all secrets without reservation (to the Prophet) just behold how He Himself puts alms in the bowls of the ministrels!
Abdul Latif says: “O sisters! He showed great mercy to me.”

VAI-29

He dispensed liberal gifts and donations. He undertook to lift them where withal of the unworthy persons. This may mean that Allah imparted knowledge to Adam and thereby maintained his superiority over the angels. It may also mean that the Prophet took over the load of sins from the sinners to get them salvation.
The Lord gave golden (i.e. costly) gifts to them i.e. blockheads and thereby made them important. He proclaimed mass distribution of alms (i.e. amnesty). Accordingly the disabled persons (i.e. heinous sinners) also approached Him for it.
What? Would you not praise the Lord who has raised you from nothing? He has already asserted (in the Quran) that ‘He alone elevates and debases whom He wills’ The man inherently is nothing - a mere drop of semen and yet Allah has elevated him.
He shattered completely the stratagems of the contenders (i.e. of the angels against Adam’s appointment as His vicegerent).
All rivals were put to frustration. So far the (Chief) plaintiff or opponent (i.e. Satan) was concerned, Allah neutralized him personally, Abdul Latif says: “O sisters! The Lord likes to do what pleases Him” (or) He likes Himself (and His praise).
TRADITION: Allah very much likes to hear His own praise.
Note: This Vai briefly refers to the early history of the man, that:
a) as a mould of ‘ringing” clay or product of a ‘despicable fluid’, the man was ‘nothing’ - an absolutely insignificant objoct not worthy of any notice;
(b) Allah elevated him and appointed him - His vicegerent on earth;
(c) The angels mildly protested against it, but Allah silenced them because He established the man’s suitability for the high office by imparting knowledge of earthly objects to him;
(d) Satan emphatically repudiated the man - having an inferior origin and he disobeyed the Divine command to prostrate before him; and finally
(e) Allah took swift action against this Chief Opponent. He cursed him for all time and expelled him from Paradise at once.

1

It is not conventional with bards to hang their instrument by a peg on a wall (and then to sit inert, nor does it behove them to do so). Obviously you have had an unfavourable conception of the auspicious morning and therefore ignored it. Who would address you as a bard when you play no instrument and give no music.
خفتہ بختان را نبا شد دولت دیدار صبح
دیدۂ بیدار دل بیند در گلزار صبح
(Sanai)
The unlucky fellows are denied the treasure of early mornings, which a wakeful heart finds in the meadow of the early morning.

2

Wherefore do you lie down and sleep? Please get up and shed tears and pass the night thus. ‘Tomorrow’ your musical instruments shall be lying neglected on the ground, (and you will be no more alive to keep and use them).
Note: Rewrote the verse as under as per Mr. Kazi’s edition:

4

You lie down stretched and sleep for the entire night! You do not hold any communion with Sapar at mid-night! Sapar, the Roonjho, had opened last night his boxes containing gems, and the bards had picked therefrom and filled jars with the gems.
TRADITION: Allah says: If any person gets up at night and makes a request to Me, I become happy at it.
سوز دل و اشک رواں، آہ سحر نالہ شب،
ایں ہمہ از نظر لطفِ شما می بینم
(Hafiz)
Heart burning, flowing tears, sighs at dawn and cries during night - I consider all of them as evidences of favour from You.

5

They alone are entitled to be called ministrels who know no rest. They roam about in wilderness with their instruments suspended from their shoulders and enquiring about pathways.
کاری باد بودی یار بدین مبتلا رسان،
در چشم من زخاک رہش توتیان رسان،
ماچوں نمی رسیم بداں آرزوئ دل،
یا رب آرزوئ دل ما بما رسان
(Khayam)
O wind! Waft the fragrance of my friend to this afflicted person. Bring to my eyes the dust of his pathway as copper sulphate. Since I can not reach the ambition of my heart, O Allah! You kindly send to me the object of my heart

6

(Like the old bards - your illustrious predecessors -) you should plead before that symbol of generosity that the ministrel was a cripple, that the distance to be covered was long and tedious and as such the alms may kindly be bestowed on him here.
Note: With چوٽاڻي signifying Allah, the verse may mean that the seeker was crippled by his sins.and the Divine commandments were of a sizeable number. These facts had made his spiritual evolution well nigh impossible. He should therefore repent of his sins and seek forgiveness of Allah which may be granted before he dies and crosses the border. But if چوٽاڻي is interpreted as the Prophet, then the verse would mean that due to age, infirmity and distance the supplicant would not reach him to seek his aIms personally.

7

If the experts were to know even partly what Allah gives in secret to the pedestrians who are ignorant of their professions, they would consider it futile to maintain their musical instruments, and they would directly break them into bits.
بنادان آں چنیں روزی رساند،
کہ دانا اندر آں حسیران بماند۔
(Roomi)
Allah grants livelihood to the ignorant to such an extent that it leaves the learned in amazement.

8

Seek alms as a blockhead. Forget all about your learning and proficiency. Last night Sapar, King of Las Bella had kept ready Arab steeds for you. He is particularly kind to those persons who know not how to sing.
آزمودم عقل دور اندیش را،
بعد ازاں دیوانہ سازم خویش را۔
(Roomi)
I tasted my intelligence and learning but found them unavailing. Then I took to madness.

9

Even if you were learned, assume ignorance as He particularly patronizes unsophisticated persons. Those persons who have divested themselves of all ego, are approved by Him. The merciful Sovereign is pleased with the unsophisticated persons.
خسیز بلقیا بجاہ کود مناز،
اندریں درگہ نیاز آور نہ ناز۔
(Roomi)
O Bilkis! Bestir yourself and do not be conquetish about your status. Bring humility rather than vanity in His court
Note: Queen Bilquis of Yemen after being challenged byProphet Suleman, had yielded to him.

9-A

O bard! Do not betray avarice before him. In that case he would just give you a few gems and then throw you out.

Whoso desires the present life, We hasten for him there in what We will . . . Then have We appointed Hell for him. (15, Bani lsrail).

9-B

The bard should declare himself a block head and a cripple. None has hoarded any (worldly ) property or taken it with himself after death. In the case of destitute cripples, Sapar would call them and beseat them with Himself in the palanquine.
Note: The destitute cripple possibly implies a renuncient or a thorough sinner.

10

I understand that He the compassionate, the Sovereign of Las BelIa (i.e. of the universe) is all compassion. He is the Omniscient. He knows the secrets of the ministrel’s mind.
Your Lord knows best what is in your minds . (25, Bani lsrail).

10-A

Do not be unduly outspoken with Him, particularly when He knows and understands everything, major or minor. How is it then that you prattle before such a Personality?

11

Pedigree does not sway the grant of spiritual elevation. It goes by merit based on hard work put in. However the Lord often times bears with the coquetry of the unsophisticated person in the form of unusual behaviour on their part. He who passes the night with the Lord (worship Him all night), shall encounter noperil or be caused harm.
Verily the most honourable among you in the sight of Allah is he who is the most righteous among you . (13, Al-Hijarat).
TRADITION: He who is slowed down by his actions, can not be quickened by his pedigree.
بندہ عشق شدی ترک نسب کن جامی،
کہ دریں فلاں ابن فلاں چیزی نست۔
(Jami)
When you choose to become a slave of love, abandon your pedigree. O Jami! On the road of love lineage does not count.

12

The unsophisticated but enthusiastic seeker lies on one side on the ground and prays to Allah in his Lassi dialect (i.e. in an unrestrained prattle). That he does till dawn while the people at large are locked in sleep. The poor chap knows that way of approach only and none else.
These folk remember Allah while standing, sitting or lying on sides
(191, Al-Imran).

13

Such a person expressed piteously his devotion to Allah in his native Lassi dialect while lying on one side on the ground. Luckily Allah became tremendously pleased with him, and giving him a lift in His palaquine. He bore him away. The Sayed says: the Lord was happy with him and during the same night He elevated him.
Allah answers the distressed person who applies to Him, and He relieves him of his trouble . (62, Al-Naml).

15

O bard! You seem to roam about aimlessly today. By the way where were you yesterday? Latif says: “O bard! abandon the nomadic (or the polytheistic) ways. Supplicate at the door of Sapar , so that you too may receive a costly article in charity.

16

O imbeciles! Arise, Sapar has called you. The king is pleased with you, more particularly, because you are not good at playing the instrument. He is pleased to express: “Submit your supplications to me. I am yours”.
Go ahead to seek forgiveness of your Lord. (21, Al-Hadid).
TRADITION: The angels visit the universe at the fag end of each night and call out: “is there a supplicant whose supplication may be accepted?”

17

The pre-morning star Venus has risen. Please get up and sing to Allah the morning hymn (i.e. offer prayers). The Lord Sapar is very punctilious. He particularly keeps in view the inner thoughts of a ministrel, (i.e. He gives main consideration to the intents of the devotee.)
TRADITION: Allah says: I do not look at your outward forms, but at your hearts only.
حافظا در کنج فقر و خلوت شبهای تار،
تا بود وردت دعا و درس قرآن غم مخور۔

O Hafiz’ Resort to seclusion and austerity; during dark nights you should offer prayer and recite the Quran. You will then have no need to worry.

18

The Lord noticed the ministrels’ unclean and poor condition. Accordingly He called them. Those of them who were enlightened and evolved, heard the call and responded. The others, who were not so evolved, hoped to receive it (again).
And Allah calls you to the Abode of peace, and guides, whom He wills, to the straight road. (25, Younus).

19

O bard! Beg of Him who gives daily. O ministrel! Your worldly resources, on which you depend are unreal, or at the most rudimental. The fact is that your patrons of today will revile or discard you tomorrow.
We see not with you your intercessors whom you used to assert as partners with Allah in your affairs! Now you have been cut off from one another and what presumed as helper has failed you. (94, Al-Anam)
TRADITION: All of you should apply to Allah for satisfaction of your needs even to the extent of a shoe-lace.
Note: This verse may mean that the deities and demi gods, whom the polytheists worship in this world, will not be with them on the Day of judgement.

19-A

(But) where are the fiddlers who had pleased the Royalty? Poor fellows! They left with the fiddles on their shoulders a long time ago.

19-B

Today the warblings of the fiddlers are not there as before. They seem to have closed their resorts and gone somewhere else.
Note: The above two verses refer to the mortality of the man.

20

As a matter of fact Allah, the Munificent, Himself made a grievance against the supplicants. He was pleased to observe: “Why do you forsake Me and seek favours from others? lnfact it is on that account that you have difficult days to face”.
Verily those whom you worship beside Allah are not the masters of sustenance for you, hence seek sustenance from Allah and worship and thank Him. (18, Ankabut).
TRADITION: Allah becomes annoyed with him who does not apply to Him for satisfaction of his needs.

21

You should weep bitterly and neutralize yourself daily at the door of Allah, the Generous. O bard! Never take off your lips from His thresh-hold even for a moment. Your only source of appeal to Him is through the musical performance.
Note: This verse possibly is a personal advice to the poet.
O you who believe! Fear Allah and seek nearness to Him (35, AI-Maidah)

22

O ministrel! please see that you do not forget Sapar (i.e. Allah) even for a moment. Remove the rusted and useless cords (of polytheism and materialism) from your fiddle and replace them with duly soldered silver cords (i.e. your mind should be firm and absolutely clean and pure). O bard! Approach Him and appeal to Him with atmost submission and tenderness.
یک چشم زدن غافل ازاں شاہ مباشی،
شاید کہ نگاہی کند و آگاہ نباشی۔
(Roomi)
Do not remain indifferent to the King even for a moment. Possibly He may glance at you, and you may miss it.

23

There are lots of expert ministrels (in the court of Allah). Hence where is the necessity of displaying or posing efficiency as a musician there? Besides what a human being does is never without a flaw because of his limitations. Hence we should better say: “O Allah! You are like the proverbial philosopher’s miraculous stone, and I am merely an iron core to benefit from its touch. If only You condescend to look at me, I would be transmuted into gold.
گنہ اگرچہ نبود اختیار ما حافظ،
(Hafiz) تو در طریقہ ادب کوش و گناہ من است۔

O Hafiz! Even when we have no control over sinfulness, show reverence and admit that you have sinned.

ز عشق ناتمام ماجمال یار مستغنی است،
(Hafiz) بآب ورنگ خال و خط چہ حاجت روی زیبا را

The beauty of Our beloved is independent of our imperfect love. A beautiful face needs no cosmetics.

24

You are the Sapar (the King), I am the supplicant; You are the Lord and I am your dog. After knowing your benevolence I set out for you with my fiddle on my shoulder.
And verily your Lord is gracious to the mankind . (73, AI-NamI)

25

You are the Sapar and I am a mere supplicant. You are the Donor and I am a block head. (I do not know how to approach you for a donation.) I heard your call and in response to it, I set out for you with the fiddle on my shoulder.
Note: There is a tradition that Allah manifests Himself on the first sky after every midnight and an angel proclaims: “Is there any supplicant for the Divine forgiveness or for livelihood, so that Allah may grant his request?”

26

You are the Sapar and I am a supplicant. You are the Donor and I am a sinner, (and therefore unworthy of your donation). You are the miraculous stone and I am an iron core. If you see me (i.e. touch me), I would be transmuted into gold.
Note: The last stanza is the same as that of the previous verse No. 23.
Verily my Lord is near and He is the Acceptor of supplications. (61, Hood).

27

(My Lord!) You alone are the (Self-Sufficient) Donor. All others are mere beggars (at your door). Rain is seasonal and its benefit too is occasional. But you are munificent all the year round. If you condescend to visit my house, I would be honoured inspite of my dirtiness (i.e. if you graciously forgive my sins, I would be honoured as sinless).
Verily Allah is very kind and Compassionate to the mankind
(143, AI-Baqarah).
Allah is Self-Sufficient and you are needy . (38, Muhammed).

Sur Asa

Chapter I

VAI-18

After the Beloved had left me I had no peace of mind. O Allah, the Mighty! Why did you inflict separation on this poor beggar? My Beloved climbed on high mountains and had no consideration (for my weakness).
O Prophet! May you kindly get near me (to pull me up)! I belong to your Caravan (or family).
I am anxiously looking for you on the high way in the hope that you would be pleased to oblige me by your visit. Abdul Latif says: “O sisters! The Beloved would condescend to come and meet me soon”.
Note: Madina, the resting place of the Prophet is situated in a large valley.

1

I strive to search for Him in spacelessness where no space exists. The difficulty, however, is that the Guiding Lord’s station can not be particularized or fixed. (To fix Him would be to limit the illimitable.) The Beloved’s beauty too cannot be contained. (It is indescribable. To describe His beauty would be to picture the unpicturable). (Strangely enough and as a matter of fact) at our end we yearn most for Him; but at His end He is remarkably unconcerned, nay, even apathetic.
TRADITIONS:
(a) We have not known You as We should know You.
(b) Allah has 70,000 veils of light and darkness. Were He to withdraw them the splendour of His countenance would consume the universe.

بی جہت دان عالمِ امر ای صنم،
بی جہت تر باشد آمر ازجرم
(Roomi)
O my friend! The realm of the command is spaceless. Hence the commander is more free from space.

نی عقل بغایت جلال تو رسد،
نی فکر بکنہ لایزال تو رسد۔
ورکنہ کمالت نرسد ہیچ کس،
کو غیر تو بکنہ کمال تو رسد۔
(Khayam)
No understanding can reach your height sublime, for thoughts can move only in space or time

2

None encumbered with ego has so far succeeded in transcending the human limitations to contact Allah. (There is the tradition:” Veri!y Allah is One and He likes Oneness.” Hence banish and burn duality in all forms. Let the ego flow out of you through the medium of tears at the alter of His Oneness).
تا توئی کے یار گرود یارِ تو،
چوں نہ باشی یار باشد تو یار تو۔
(Hazrat Bu-Ali)
So long you are self-centered, how can the Friend be your friend? When your ‘self’ does not exist, He will be your friend.
فکر خود ورائی خود در عالم رندی نیست،
کفرست درین مذہب خودی و خود رائی۔

It is not conventional with the Sufis to think of themselves or to have their views on any matter. To them the ‘self’ or the ego or the self-opinionatedness is tantamount to disbelief in Him. -

3

O Beloved! I banish the theory of plurality. Kindly keep me away from ego. Pray see that it does not reach or affect me. The fact is that all pride is your prerogative and it should be with you alone. Kindly keep it away from me.
Allah, the One, the most Supreme (39, AI-Yosuf)

4

O Allah! All sublimity belongs to you. Indeed there can be no other opinion on this point. If only you were to abandon your doubts, O polytheist, you too would feel similarly.
ہر آں کس کہ اندر دل شکنی نیست،
یقیں داند کہ ہستی جزیکی نیست۔
(Roomi)
The person, who has no misgivings in his mind, knows for certain that the Reality is One only.

5

O Allah, the Forbearer! kindly keep the ego away from me. I have abandoned thinking in the terms of ‘self’. (It is a pity that) vis-a-vis the Compassionate I have already passed a long period of my life in polytheism.
برمن نیست من وما عدمم بے سرو بے بہا،
سر بدل ز آں بنہادم کہ سراز یارم برآرم
(Roomi)
In me are not ‘I’ and ‘We’, I am naught, without head and feet. I have sacrificed head and soul to gain the Beloved;

6

To think that you are free from polytheism is in itself a sort of polytheism, (because it smells of ego). Neutralize the ‘self’ and detach yourself from it. The man does not constitute a separate entity, (as he is a part of the Divinity); and Allah too does not exist detached from the man.
حق جان جہاں است وجہاں جملہ بدن،
ارواح و ملائک حواسِ ایں تن۔
(Roomi)
Allah is the life of the universe and the universe is His body. The spirit and the angels are the senses of this body
تو در او گم شو کہ توحید ایں بود،
گم شدن گم کن کہ تغرید ایں بود۔

Transform yourself in Him completely and that is unitarianism. Even sink the self-abandonment: That is unitarianism par excellence

7

Allah is not detached from the man and the vice versa. There is a tradition to the effect that the man is the bearer of the secrets of Allah and Allah is the bearer of human secrets. That should be borne in mind. In fact all gnostics and saints have always harped on it.
عاشق و معشوق گردند ہردویک،
ہم توئی معشوق و عاشق نیست شک۔
(Hazrat Bu-Ali Qalandar)
The Lover and the Beloved are in fact one. You are the Beloved and the lover simultaneously.
چوں الانسان سری راشنیدی
درونِ خویش اسراری ندیدی
(Bedil)
(When you heard about the tradition that the man is the bearer of Divine secrets, why did you not look for them within yourself?)

8

There is no beginning nor end to the man. Those persons who recognized the oneness of Allah went a very long way forever.
Note: (1) عبد “A” in the verse may either mean ‘Nur-e-Muhammadi’ or the soul of the man. The former formed part of the Divine light. It was constituted before creation of the angels, pen and the universe. The exact time of its constitution can not therefore be fixed. Since it is a part of the Divinity it has no beginning nor end. The following tradition is relevant:
“Allah created my ‘nur’ before everything else”.
But if “عبد” identified with the human soul, the following verse of the Quran seems relevant:
Then He completed him (i.e. Adam) and breathed into him of His spirit
(9, AI-Sajdah)
Being part of Allah’s spirit the human soul too is imperishable and co-extensive with Allah.

9

They abandoned the formal obeisance and also forsook the prescribed prayers and supplications. In fact they have reached the Realm of Reality which is illimitable, where formalities do not exist.
Note: The Prophet was received and treated informally by Allah on the night of his ascension. It is a doctrine of faith with the sufis of a particular order that at a particular stage of advancement the religious canons do not apply. The men who have thus been initiated in the Divine knowledge, become immortal unlike other persons. He is free from identity and conventions. He does not recognize Paradise and Hell.
شیخ گر شارب خمر، ای مرغ خاک،
بحر قلزم را ز مرداری چہ باک۔
(Roomi)
If the Shaikh takes wine there is no harm. O earthly bird! The sea can not be polluted because of a carcase being in it.
عجباً نماز مستانِ تو بگو درست ہست آں
کہ نداند او زمانی و نشناسد او مکانی
(Roomi)
Strange is the prayer of your mad lover. Tell me, is that correct! Because he is oblivious of time and place.

9-A

Namaz and fasts are indeed a good job to do. But in order to see the Beloved you have to think of something else in addition.
The man should fear Allah, believe and do good deeds (93, Al-Maidah)
TRADITIONS:
(a) The Prophet asked: “May I tell you about such an act which is better than namaz, fasts and charity? That is securing amicable settlement of disputes among different persons.”
(b) The Prophet said to Abu Ayub: “Come! I would tell you a good business. It is to bring about amicable settlement among disputants.”
(c) “If you love Allah’s creatures, Allah would love you”.

10

Verily I am your bondman and You alone are to be worshipped. Allah shall remain Allah and a human being despite his evolution shall remain His bondman. This position is uncontroverted. (It is the basis of faith). Remembrance of Allah or reference to Him is always a matter of exhileration and propriety to His lovers. Whatever leads to the view of the Beloved is necessary and justified.
Note: The first stanza repeats what the Prophet had expressed before Allah on the night of Ascension.

11

So long your ego is with you, your namaz is wasted. First divest yourself of all worldly preoccupations, affiliations and then commence your prayers.
And when they stand up for prayer, they stand lazily and to be seen of men, and they remember Allah but little. (142, Al-N isa)
آن نماز تو شود آخر تباہ،
فکر باطلھا کند روحت سیاہ۔
(H. Bu-Ali Qalandar)
That namaz of yours is wasted wherein malafide worldly thoughts over shadow you soil

12

So long you are conscious of and interested in ‘self’, your prostration (prayer) to Allah is gratuitous. It would be better if you annihilate your ego before you commence your prayers.

12-A

The daily supplementary worship has been forgotten. Even the compulsory daily prayer has been ignored. The fact is that my heart has been stealthily seized by the sea-falcon in his talous……….. (Kazi)

12-B

You prostrate your head properly, but you lack humility and submission. You do not joyfully remember the mind’s gem. O liar! You will have no benefit out of your fanning the fire (i.e. observance of mere physical formalities.).
CaIl upon your Lord in humility and in secret (55-Al-Airaf)
A man who offers regular prayers but does not submit to strict ethical discipline is like a man who travels for two hours in one direction and for ten hours in the opposite direction. He must ever recede further and further from his destination . (Ideology of the Future).

13

Self-annihilation contributes to the spiritual elevation of the human bondman. At that stage (of transformation) he and Allah inherently appear to have the same form though this resemblance is hidden from the physical eyes. It is indeed too difficult for me to describe the Divine mysteries.
از روئی تو شاد شود دل غمگینم
چوں روئی ترا بر دیگری نگرینم،
ور تو نگرم صورت خود را بینم،
ور خود نگرم ہم ترامی بینم
(Khayam)
Thy light has filled my heart with glee, No other face would I care to see,
I glance at you and there I see my face. I look within myself and there I find thee
Note: In this verse, Shah has relied on the important tradition that Allah created the man as per His own image. This tradition has a strange fascination for Sufis in general.

14

All facts about the Beloved (the Infinite Being or the Reality) are much too mysterious to be elucidated easily or in detail. Hence O heart! go ahead, do not get involved in this discussion lest you may drift away from the Beloved.
ایں سبب فرمود ما را مصطفی،
بحث کم جوئید در ذات خدا
(Roomi)
Due to this reason the Prophet has directed us not to discuss the form of Allah

15

Do not discuss the form of the Beloved. You seem interested in it. My advice to you in that connection is: “You would not call it conversation when one party is not face to face with you. On the same analogy when you can not visualize Allah it would be preposterous to attempt to describe His form; (or) according to the (Divine) word. He can not be matched and is incomparable and indescribable.
There is none like unto Him . (11, Al-Shura; 4, AI-Akhlas)
Note: The person who feels confident that he knows Allah deceives himself. Thought is a creature and a creature canot be identified with the Creator. As such a lover of God loves a picture of his imagination. The fact is that Allah is Inconceivable and Unpicturable.
آنان کہ حسن روی تو تفسیر میکنند
خوابی ندیدہ را تعبیر میکنند
(Hafiz)
Those persons who try to describe the beauty of your face, as if, explain or interpret a dream which they have not dreamt

16

Allah can not be identified without conceiving His form. Simultaneously you should not get into conjuring the latter. Annihilate the ‘self’ first and then be as unsophisticated and ignorant as a child (You shall then know Allah).

17

Those persons who succeed in self abnegation become merged in Allah. They do not observe the prescribed method of prayers of standing, genuflexion and prostration. (For them the rigidity of Sharah is relaxed). Since their ‘self’ exists no more, they have met the Reality and attained the eternal life (even before death).
عجبا دو رکعت است عجباً چہارم است،
عجباً چوں سورہ خواندم چوں نداشتم زبان
(Roomi)
Strange are these two rakats and stranger still the fourth one. How strange I recited a Sura without a tongue
مائیم و ذوقِ سجدہ چہ مسجد چہ بتکدہ
در عشق نیست کفر ز ایمان شناختن۔
(Ghalib)
We are --- I and my will to prostrate, no matter whether it is a mosque or temple. When in love it is indeed difficult to distinguish between a faith and disbelief.

Chapter II

VAI-25

My friends! Even my personal management does not rest with me. O Allah! Kindly take care of me. Wherever my Beloved sets me, I shall set foot in that direction.
بندہ آزادی طبع دارد ز حد،
عاشقی آزادی نخواہد تا ابد۔
(Roomi)
It is only the slave who longs for emancipation. The lover never craves for it.
The pen is in the hands of the Writer (Allah). How can I lessen to the least extent, what He is pleased to prescribe for me?
The reins are held by my Master, Allah. Where can I drive my camel (i.e. direct my body?)
I am constantly waiting for the Beloved. I send out crows to bring his tidings (i.e. I eagerly yearn for Him).
Abdul Latif says: “the Beloved shall come to me. Hence I should not give way to despondency”‘
“The whole movement starts from an impersonal element and by a series of necessary steps, ending in an action. But what is the role of the person in whom this drama is enacted? Ghazali’s reply is that he is only the stage, and the only Actor on the stage is God”.
(The Metaphysics of Roomi by Doctor Khalifa A.H.).

VAI-26

My noble Beloved! How can my eyes retain normalcy in your absence? You are their ward, You are their patron.
I am humble and submissive like the earth.
Even if you were beyond the sun rise and set, I must go to you, using my eyes as feet.

1

If your eyes do not behold the Beloved the first thing at sunrise, they deserve to be plucked out and served to crows.

2

If my eyes do not behold the Beloved the first thing at sunrise, they should be taken out and served as morsels (or food) to crows.

3

If my eyes were to look at something other than the Beloved, I would take them out and serve them to crows as food.

4

Better offer your eyes to the Beloved before breakfast. As for me to see the Beloved’s face is better than to take seventy courses of meals.

5

If my eyes were to behold the Beloved in the early morning that would be tantamount to their having their breakfast. Nay, it would mean as if the entire body performed Hajj with perceptible view of Allah.
Note: Huzuri is a peculiar term of sufis. It means the manifestation of Allah. This stage has several grades.

6

Early morning the eyes came to see (or they looked for) the Beloved. They could merely plead their case prayerfully and not express anything else. Without being administered any dye, they would automatically become red (due to tears,) and then they would be accepted by the Beloved, who would get reconciled to them.
لطف حق جوشد ز درد و زاریش
می شود از آہ و غم در باریش
(Roomi)
The Divine mercy gets into commotion at the tears and entreaties of a supplicant. The latter is invited by Him due to his pathos.

7

My eyes have in fact laid me under a great obligation. When I open them, I see the Beloved alone even though some evil persons may be standing before me.

8

My eyes seem to have seen something somewhere. (They seem to be missing it now and) they are earnestly searching for it and straining themselves for it automatically.

9

Now that my eyes have seen something somewhere, they have become frenzied inwardly due to the very intense love for it. As per Sayed, the fact is that they never slept soundly afterwards.

10

My eyes went and beheld the Beloved today. The latter responded to my love as per Latif, “And that made the eyes crimson coloured and sparkle like precious stones.”

11

Yesterday my eyes seem to have gone and seen the Beloved. The latter’s (dazzling) beauty, as per Latif, made them sparkling. They became very happy after seeing the Darling.

12

It is the daily routine for my eyes to weep for the Beloved in His absence, and to smile happily in His presence. The more they see the Beloved, the more ecstatic they become with His love.

13

Daily my eyes shed tears to see the Beloved, and they smile at His sight. Even after seeing Him a number of times they still hanker after Him. They never get satiated with His view.

14

Even though my eyes behold the Beloved daily, they long lingeringly for Him at all times. They have registered a thorough view of Him and recognized Him as the Beloved.

14-A

These rakish eyes say nothing but they do not stop weeping. The fact is that they are much too affected to keep normal without seeing the Beloved.

15

Howsoever much I restrain my eyes, but they break loose; and while the people are generally asleep (with closed eyes), they look for and succeed in beholding the Beloved. They become friendly with those of the Beloved, but I suffer in the bargain.

16

The eyes have lots of ways to carry on a scuffle. When they pick up a quarrel, they persist in it and are not in a mood to settle it soon. Like the clouds high above, they are laden with water. Just as the monsoon rains hardly cease at any time, my eyes too shed tears unintermittently.

17

My eyes and those of the Beloved sometimes exchange angry rebukes. Since the former have already undergone hard training to long for the Beloved, they sometimes become impatient or presumptuous in their pretensions or demand, with the result that they laugh and fall out often with each other in turn. Sometimes they become cross but the next moment they get reconciled.
گہ گریہ و گہ خندان و گہ آہ جگر سوز،
ای اشراقی از وضع تو جانان گلہ دارو۔
(Ishrati)
Sometimes I weep, sometimes I laugh, and sometimes I give way to self-consuming sighs. O lshrati! The beloved complains of your inconsistencies.

18

These eyes have indeed strange habits. They purchase pains for the sake of (or for association with) others. They entangle themselves in love with those eyes which are Omnipotent and need no conventional weapons to be effective in their operations.

19

The eyes have personally chalked out this particular course of conduct. (They never took me in confidence.) They have got entangled at a place which is very hazardous to life. This embroilment brooks no bargaining. Life has to be surrendered for its settlement. (There is no alternative.)

21

My eyes had no prior consultation with me before making love. They have now been entangled where there is no scope for argument or remedy. Poor heart of mine! it pines along the path of the Beloved (to see Him).

22

Train the eyes to maintain an uncommon attitude; and you too conduct yourself in a manner different from the routine, If the people in general go current wise, you should proceed current ward. Look for the Beloved and proceed to Him reverentially. Have your eyes fixed on Him. Do not withdraw your gaze from Him.

23

You should foster such eyes which may enable you to behold the Beloved alone. Never look at another object because the Darling is very envious in that respect.
شاہ را غیرت بود برھر کہ او،
بوگزیند بعد از آں کہ دید او۔
(Roomi)
Allah is very envious. He does not appreciate any person even smelling anything after seeing Him

24

Till the Beloved turns His face to me, His backward posture is pleasing. (His irresponsiveness too is exhilerating). But when He turns His face to me (i.e. when He responds to my love), all my veins turn red (with quick circulation of blood) and my body acquires freshness.
اجزاءِ وجود ھمگی دوست گرفت
(Khayam)
My friend has occupied all limbs of my body in totality. I have but name merely.

Chapter III

VAI-34

You have the appearance of a saintly person like Prophet lbrahim, Friend of Allah, but in your heart you are an infidel like Azar, (father of the above said apostle).
You are still (spiritually) sick. Do not claim to be healthy.
Where the Exalted Lord is concerned, there is no room for controversy in favour of duality or disbelief.
Exalted is Allah above all which they associate with Him. (43, Al-Tur).
Say: He is Allah, the One, (1, Al-lkhlas).
You look like a Muslim, but in your heart you are very little of it.
You can not attain to union with Allah with your rootings in plurality.
Abdul Latif says: “O Allah! Kindly safeguard my attachment and fidelity (unto you)”.

VAI-35

There is no particular season for death (to come). Be early repentant. Hurry up and offer repentence before death. Please delay it not. (That is what the tradition directs).
Be quick and keep yourself prepared for meeting with the Beloved.
TRADITION: Prepare yourself for the Day of judgement.
When (the Angel of) death comes, he uses a stick to take out those (souls) who are neglectful (of their eventual journey). He has already introduced the handle in the eye of his hatchet to cut you down. (Additional stanza Mr. Advani)
He simply demolishes (and dashes to ground) mansions (worldly plans) of those blind persons, (who did not think of the Hereafter.)
And if you could see when the angels withdraw the souls of the disbelievers smiting their faces and their backs saying: “taste the punishment of the burning. (50, Anfal).
The Angel of death contacts you uninvited, unheralded and on schedule; and his visit is not far off; (the human life itself being short). Abdul Latif says: ‘‘You are then produced before the Lord naked (without coffin), you shall be clothed later”.
Nighs has drawn for men their reckoning, but they turn away in heedlessness. (1,Anbiya).
Note: (1) According to a tradition all persons shall be resurrected and produced before Allah naked.
(2) Added the following stanza as per Mr. Advani’s edition:
وڌائين وڍڻ لئي، ڳن ڪهاڙيءَ پاهي.

VAI-36

O Allah, my Lord! would that I am not placed far from my beloved (the Prophet), since he alone is my mainstay.
Note: ‘placed’ may mean ‘buried’ or made to stand on the Day of judgement”
How can the residence of my Friend be far from me?
O mother! My eyes have already been there (introspectively and have seen him at his place).
He who holds the pen in His hand is my kind Benefactor. Would that He may not write anything adverse on the tablet of this bondwoman of His!
سر نوشت ما بدستِ خود نوشت،
خوش نویس است و نخواہد بدنوشت۔
(Saadi)
Allah has written our tablets personally. He is a fine calligraphist. He would not write anything unseemly.

1

With every breath that I take I identify the Beloved; and with every respiration I perceive Him. These are the too gins which are maintained by my heart for the purpose. (New Kazi).

2

Do not try to look for or behold (the Beloved) by means of the physical eyes, which are meant and used for seeing worldly objects, because that would be in vain. Even though they look for Him, they would simply not be able to comprehend Him. Such persons alone shall be able to identify or behold Him who close their both eyes (against attractions of both worlds and then successfully peep within their heart).
TRADITION: Allah knows the treachery of the eyes.
چشم باید تا ببیند روی یار،
جلوہ کردست ورہبر شی نگار۔
(Hazrat Bu-Ali Qalandar)
You require (particular) eyes so that they may behold the Beloved who is manifested in every thing.

3

Materialism will way lay and deceive you some day. O Imbecile! Do not let go the falcon of the Reality from your hands. (New Kazi).

7

O mother! What the carder does to cotton, the materialism has done to me. My hands have been incapacitated to work, and my organs are devitalized.

8

The acquisition of Divine knowledge and contact has completely changed the tone of my life. (It has made me absolutely ecstatic). To take one breath without Him is impossible. (I can not live for a moment without Him). There is nothing else in my mind except Him and His remembrance.
آنچہ آید در دلم غیری تو نیست
یا توئی یا بوئی یا خوئی تو
Nothing but You enter my mind. Either it is You Yourself or Your flavour or Your attributes.
جان بی جمالِ جانان میل جہاں ندارد
(Hafiz)
My heart has no inclination for any worldly object without the Beloved

9

The straight path (of Sharah) is a guide line for all, but I find it confounding and tedious. Longing for and acquisition of the Divine contact are a mere half way halt and I have left them behind. Actually I have fixed, as my goal, that station where Allah is found to be Nothing of Nothing (or where the contraries of this world do not exist. Allah has no opposite to prove His existance; and now I am in direct contact with Him, (the phenomenal existance being only a negative reality.
Note: There are two ways of contacting Allah. One is that of Shariat which is long and tedious, and the other is of Tariqat which is short but difficult. But Shariat must continue in Tariqat too.

10

It is a mere human reasoning that in the Realm of Divinity Nothing of Nothing exists, and it is reached on the basis of the argument that since Allah has no opposite, it is impossible to conjure His form. The fact is that Allah is so Beautiful, that it is impossible to look at Him.

11

It is the human theory that at Divine level Nothing exists and Allah is Nothing of Nothing. This sort of theory has in fact no basis. The fact is that He is Immanent and Transcendant and His form is inconceivable and incomprehensible.
Eyes can not reach Him, but He reaches the eyes . (103, Al-I nam)
Allah is the light of heavens and the earth . (35, AI-Nur).
ای بروں از وہم و قال و قیل من،
خاک برفرق من و تمثیل من۔
(Roomi)
O you who are beyond our imagination and discussion! Avaunt our contrasts and comparisons!.

12

It is He who strikes pegs of love through His looks. Let life and entire body be sacrificed at His altar. Latif says: “every limb of the body may be offered to Him in sacrifice”. I am prepared to sacrifice my life including my heart for my Friend. My mind and eyes are on the scaffold (i.e. they have been sacrificed) for the sake of the Beloved.

15

So long you do not make your bodies more slender than the needle, how can you expect the Beloved to insert you in His eyes (as antimony)?
Note: In this verse the poet advises the seeker to reduce himself to the form more slender than that of the needle, (i.e. annihilate his ‘self’ complete by thorough self abnegation) and then expect the Beloved to appreciate him and transform him in Himself.

16

O Beloved! Pray sit in my eyes so that I may close them and shut you up therein. The obvious result would be two fold and that is what I actually desire to wit, that the others shall not see you and I shall see none else.
Note: In this verse Shah has aimed at the following three things:
(a) He offers his eyes - the most precious part of the human system- for the Beloved’s “stay” with him.
(b) He expresses his jealousy against another person seeing his Beloved.
(c) He expresses his anxiety not to be able to see any object other than the Beloved.
ای زاہد ظاہر بین از قرب چہ میپرسی
او درمن و در وی چو بُو گلاب اندر
(H. Nasiruddin Chiragh)
O pietist who are swayed by what you see! Why are you asking me about my nearness (to Allah)? The fact is that He is within me and I am within Him - like the fragrance in rose
غیرت از چشم برم روی تو دیدن ندہم۔
I am jealous of my own eyes. I do not want them to see you.

17

Pray make your abode in my eye balls or in my pupils. O Beloved! Do enter my eyes so that I may make them leather bags for you.
سر اشکم رفتہ رفتہ بی تو جیحون شدند تماشا کن
بیا در کشتی چشم نشین و سیر دریا کن
(Nawab Allahdad Khan)
Due to separation from you my tears slowly formed a river. Pray come and sit in the boat of my eye and sail on the rivers.

18

O Beloved! Do not take into confidence the malevolent in my case lest the short period of the night of union may be unpleasantly absorbed by my elaborate amplifications and explanations.
بامدعی مگوئید اسرار عشق و مستی،
بگزار تا بمیرد در رنج خود پرستی
Do not disclose the mysteries of love and ecstacy to a controversialist. By pass him. Let him die in his ego
اسرار تو با زاھد و ملان نتواں گفت،
باکور دلان نور تجلیٰ نتواں گفت
(Hafiz)
Your secrets should not be divulged to pious persons and ‘mullas’. Nothing should be said about the Divine manifestation to blind hearted persons.

19

O Seeker! Since yearning is not an easy job, You must yearn with an intensified symbolic yearning. You must maintain secret of love even from the secrecy itself, so that the evil person may not know the least about it.

20

But even if the evil persons were to know the secret of my love, what can they do to me? It is certainly no offence to look at and love the Beloved. The fact is that I am already pierced by the Cupid’s dart, and I generally weep bitterly on that account.

21

The evil minded person had dug up a pit for the Beloved to fall in it. But the calumniator fell in it himself and perished therein, (or went to perdition).
Note: (1) In this verse there is possibly a reference to Abu Jahal, the inveterate enemy of Islam, who forced a war on the Muslims at Badr. But instead of causing them any harm, he lost the battle and was also killed in it. Alternately the verse may refer to Satan’s manoeuvers to prove Adam to be inferior to him, and therefore not worthy of Divine favour. In the bargain he himself was cursed and expelled from Paradise permanently. Allah ordered him “Get down from here. You have no right to stay here and indulge in vanity”.

22

O Allah! Let the evil persons live even though they bear me ill! Let them witness my union with the Beloved and thereafter die of the agony of that experience.
If good occurs to you it grieves them, “But if a misfortune befalls you, they say: “We had indeed taken our precaution before hand: and they turn away rejoicing”.(49, Al-Tauba)

23

The evil minded person (Satan) can seduce such persons alone whose love is shallow. But those persons, who are consumed by the latter’s intensity or flame, would crush him.
Surely He has no power over those who believe and who put their trust in their Lord. His power is over those only who make friends with him and who set up partners to Him. (99-100, AI-NahI)
Verily you (i.e. Satan) shall not be able to influence those of My bondmen who are on the straight path leading to Me. (42 and 43, Al-H ijr).

24

May the poisonous reptile or the highly venomous royal cobra come out and bite the evil person! He has been there trying to eavesdrop on the Beloved.

25

O evil person! May you come to an evil end! O sinful soul! You have put up obstructions on all sides against the Beloved to come out. O black faced fellow! May you perish in your agony (caused by your failure)!
Note: Possibly the reference is (a) to the seige of the Prophet’s house on the night of his migration to Madina. It was organised by Abu Jahal. It was, however, abortive; (or) (b) the allusion may be to Abu Lahab who used to harass the Prophet - his own nephew in a number of ways. His behaviour with the Prophet was so scandalously bad that even Allah cursed him:
Perished be the two hands of Abu Lahab, and he will perish. (1, Al-Lahab).
or (c) the reference may be to the expression of Satan as reproduced in the following Quranic verse:
Satan said: Since you (Allah) have adjudged me as lost, I hereby swear to you that I shall sit on the straight road against them (i.e. the human beings) and then I shall assail them from their front, from their rear, from their right and from their left”. (16, and 17, AI-Siraf).

26

The Beloved’s favours are often misconstrued as hitches or even as disfavours. It is, indeed, difficult to fathom (or scrutinise correctly) the ways of the Beloved’
Verily my Lord is subtle in respect of what He plans (100-Yusuf)
Much waste for the sake of a precious gain seems to be a characteristic of evolution. Sometimes we misinterpret it as cruelty or purposeless-ness in nature; but the fact is that in this case the end justifies the means. (Ideology of the Future)

28

Transcending all physical limitations like the length and breadth, and the human form with the face and frame, the Beloved is a paradox; and it is definitely impossible for the blind or uninitiated persons to comprehend this phenomenon.
آنکہ او بی نقش و سادہ سینہ شد،
نقشہائی غیب را آئینہ شد۔
(Roomi)
He who has an impressionless and clear mind, becomes mirror to receive the Divine impressions.

29

The human perceptive faculty is baffled. It is unable to comprehend or encompass the Divinity. The blind or the uninitiated person shall not be able to appreciate properly the Divine Attributes and potentialities.
ہچ کس را تا نگردد او فنا،
نیست راہ در بارگاہ کبریا۔
(Roomi)
So long a seeker does not annihilate himself, he can not get admission in the Divine court.
Note: (1) Logical knowledge of Allah is impossible to acquire because of the human limitations.
(2) (a) What is حيرت? In the ordinary parlance it means amazement. The sufis interpret it as “comprehending and yet unable to comprehend, or having the Divine knowledge and yet be ignorant of it”. It is the Final Stage of evolution the primary stage being توبه.
(b) الا دراک مع العجز عن درکھ What isادرک It means the comprehendig faculty which distinguishes the man from the animals. It is of two kinds as under:
i) that by which the man distinguishes between belief and doubt or disbelief; and
ii) that by which the man distinguishes between joy and sorrow, patience and passions etc

30

The human sense of comprehension is helplessly torn to bits, and is ineffective to understand the scene. (It is merely reduced to bits of speculation.) The uninitiated persons can not follow the love signals or gestures.
میان عاشق و معشوق رمزیست،
کراماً کاتبین راھم خبر نیست۔
(Jami)
The signs that are exchanged by the lover and the beloved are not understandable even to the angels posted to record their deeds.

31

The human sense of understanding is baffled and is ashamed of itself. Poor imbecile! Its potentiality has been affected by the immeasurable vastness of the Divine Transcendance and Immanance. It is unable to stand its sight.
ذہن میں جو گھر گیا لا انتہا کیونکر ہوا،
جو سمجھ میں آ گیا پھر وہ خدا کیونکر ہوا۔
What is encompassed by reason can not be deemed limitless. What could be comprehended can never be Allah.
Note: The man does not apprehend correctly the attributes of Allah. Sometimes he erroneously thinks that he knows Allah. Whatever he can think about Him is of the worldly pattern and perishable; and nothing perishable can be identified with Allah. The human thought is a creature and a creature is definitely different from the Creator who is Imperishable.

32

The fact is that a plebeian lacks the proper sense of understanding, and being uninitiated, he shall not be able to apprehend the mysteries of the Divine love.

33

Their case is analogous to that of the blind men who started a controversy on the carcass of an elephant. They could not see it with their eyes, (being blind). Hence they fumbled with their hands, pressing on different parts of the skeleton. Candidly speaking, the person with spiritual eyes only can identify the elephant’s parts. It is only their spiritual leaders who can improve their vision, (and then they shall be able to know the objects correctly) - (The disbelievers are like blind men.)
Reason examines only the parts of the whole that we feel, appreciate or apprehend by direct vision but it can not grasp the whole, which is always more than the sum total of its parts examined by reason.
They are deaf, dumb and blind, so they will not return. (18, Al-Baqarah).
In the Quran there is allusion to the hands, eyes and face of Allah. The Amtazalite, Jahanyas and Khawarij interpreted them in a queer manner. lmam Hambal, however, stated as under: We confess that Allah has two hands without asking how. . . . We confess that Allah has two eyes without asking how. . . . We confess that Allah has face without asking how. . We affirm hearing and sight and do not deny that as some others do. (Revelation and Reason by Averry).
با محمدؐ ہوشیار باش و باخدا دیوانہ،
باعشق آشنا باش و باعقل بیگانہ
Be punctilious with regard to Sharah. You may be a rake with Allah. Be seasoned in love and indifferent to the intellectual subtilities.

Chapter IV

VAI-49

There is definitely something in the background of what appears as the old huts. The fact is that only the dwellers of these huts are approved by Allah even though they do not count with the general public. The latter, who are not initiated and evolved, consider them as mere aliens or different folks. The fact is that they consume their entity and are one with him (i.e. the Prophet).
Note: The poet seems to refer here to the Prophet’s companions and saints in general.
There is a tradition that “All my proteges and friends are wrapped in my cloak”, and he covers them up. (They are extremely near him and he looks after them). Except Allah and his Prophet, the general public do not know their identity nor does He disclose it to them. Please discard your ego or self-opinionated-ness and follow the guidance and advice of these persons in every matter.
You should serve public very humbly and meekly. Abdul Latif says: “O Sisters! There is definitely something in this public service (or) something definitely can be acquired at these old places of humility.”
Note: I have given above the literal translation of the last stanza of the Vai. But it seems pregnant with a peculiar meaning, which the poet has considered fit to keep ambiguous. Possibly he may have meant what Moulana Roomi, his muse, had expressed in his following couplet:
مکر کن در راہ نیکو خدمتی
تا نبوت یابی اندر اُمتی۔
Strive in good service so that you may become a Prophet out of the followers.

1

Even after seeing the Absolute Being, (or His manifestation) they have failed to realize that He alone exists to the absolute exclusion of the phenomenal existance. (The human personality does not exist at all). While the pedigree horses are available in the stable, one has only to lift their covering and identify them. Their covering however, serves as an obstruction to their correct appreciation. (Similarly the phenomenal existance is only a covering, a sort of veil). (Poor fellows!) They were really the people of merit but their conventional calculations thwarted their progress in this behalf.
Note: A philosopher is sometimes defined as a blind man searching in a dark room for a black cap which is not there.

2

How could they, even after seeing His manifestation, fail to identify the One, the Absolute? It is tragic that they could not make any progress in that connection. In fact they got confused in their appreciation of the Beloved. They became frustrated persons.
اے از تو حقیقت تو بس ناپیدا،
با آں کہ توی زہرچہ پیدا پیدا
(Roomi)
O You whose reality is completely hidden from You, not withstanding that you are more obvious than all that appears..
گر نبیند بروز شپرہ چشم،
چشمۂ آفتاب را چہ گناہ
If the owls’ eye can not see the sun during the day time, none should find fault with the sun for it.

3

The persons who did not conceive Allah to be everything and Nothing of Nothing, died not as experts but as frustrated persons. Like a sparrow they just picked up a few grains in their beak from a stack. (The knowledge acquired by them with regard to the Divine mysteries was inestimably rudimental and shallow). They were mere bubbles in the ocean of existance (and they soon blew up into nothingness).
TRADITION: Hazrat Khizr had told Prophet Moosa that the aggregate knowledge of all persons on earth vis-a-vis that of Allah was like the drop of water picked up by a sparrow in her beak from a river.
از خودی سر مست گشتہ بی شراب،
ذرۂ خود راشمردہ آفتاب
(Roomi)
He was beside himself with ego, even though he had not taken wine. Though a mere particle, he considered himself as the sun.

4

Negate your individuality in totality and renounce the world to the stage of self-annihilation. At that stage identify yourself with Allah and die unto Him before death. These are the broad guide lines along which you should proceed and also guide others to follow suite.
ہستی ات درہست آن، ہستی نواز،
ہمچومس در کیمیا اندر گداز۔
(Roomi)
Your existance in the Being of the Nourisher of all beings is like the base metal being transformed through alchemy.

5

Cover the full stretch and reach the stage of complete self-annihilation and loss of identity in the Infinite Being. Do all this secretly, nay, with the utmost secrecy, not only from the public but even from the secrecy itself.
از قید خویشین برھانیدہ خویش را،
عنقا صفت زویدۂ مردم نہاں شوید۔
(Mohammad Ali)
Totally release yourself from the fetters of ‘self’. Conceal yourself from others like the fabulous ‘Unka’ bird which has no existence.

6

Every body tries to hide his performances from the general public. But none does it from what is itself hidden (i.e. from Allah, and from your heart or conscience). Every person manifestly is worried every moment about the public exposure but not about his conscience.
Verily Allah does not like such a person who is dishonest (and deceiver) and a sinner. Such persons try to conceal their deeds from public but they do not blush before Allah though He is with them at the time. (108, Al-N isa).
چنان شرم دار خداوند خویش،
کہ شرمت زبیگانگانست خویش۔
(Saadi)
Be as circumspect in respect of Allah as you are in respect of the Public

7

By all means work with your hands, but simultaneously you should look for the Beloved, who is readily available in your house (i.e. in your mind).
Note: (1) In this verse the poet stresses the desirability of work but simultaneously he advises that even when we are busy with it, we should be mindful of Allah, who in fact is always with us.
Aye! It is in the remembrance of Allah that hearts can find comforts
(28, AI-Raad).
TRADITION: (a) ‘When my servant remembers Me, I am present near him.
(b) Islam is synonymous with work and effort, vide the following tradition: “Earning of legitimate livelihood is a duty only next in importance to the duty (of prayer).
دست بکار دل بیار
Let your hand be busy with some work; but your mind should remember Allah.

9

ln fact I am He Himself for whom I yearn. Get unto Him (inside your mind), who “neither begets nor is begotten”. “O connoisseur (or seeker)! You shall find the Reality within your mind”.
Allah, the Independent and Besought of all He begets not nor is He begotten. (2,3, AI-lkhlas).
Note: The Mystics think that Allah is nothing of nothing and that He has no separate existance particularly because He neither begets not is begotten. He is alligned with His creatures. Sachal’s poem, reproduced above, is relevant.
وہم مخلوق و ہم مولود آمدست،
حق زایرست و او لم یلدست
(Roomi)
He shows Himself as one who is created and generated. The Reality does not beget and He is not born.
زادہ گفتم و حقیقت زاد نیست
(Roomi)
We said ‘created’ but Reality is not created.

9-A

Drop ‘I’, ‘You’, ‘he’ and ‘We’ from your mind. The fire of Hell will not then touch you.
من و ما و تو و اوہست یک چیز
کہ در وحدت نبا شد، ہیچ تمیز
(Roomi)
I, We, You and He are the One, because in Unity there is no distinction.

10

If you could only see things in their correct perspective, (with the spiritual eyes and divest yourself of the obstructive prejudicial views,) you would directly acclaim that every thing in the universe is the Absolute Reality, (and that nothing else exists beside Him). O blind disbeliever! Abandon your doubts in this connection.
عجب نبود گر از قرآن نصیبت نیست جز نقشی،
کہ از خورشید جز گرمی نیابد چشم نابینا
(Sinai)
No wonder that the only use that he makes of the Quran is to make amulets on the analogy that a blind fellow merely gets warmth from the Sun.

12

Eschew all doubts about Oneness of Allah. They would otherwise completely obstruct your views of the Reality. Also affirm that nothing else exists beside Allah. There is nothing like the negation that nothing else exists but Him.
ہم چنین جو پائی درگاہ خدا،
چوں خدا آید شود جویندہ نا۔
(Roomi)
Similar is the case with the seeker of the Presence of Allah. When He appears, the seeker sinks into nothingness.
Note: The following dialogue between Shaikh Najmuddin Al-Kabir and lmam Razi elucidates the verse:
Al-Kabir: The first category of knowledge is to know the Almighty. How do you know Allah?
Razi: By hundred proofs.
Al-Kabir: Proof is adduced to remove doubt. Can there be any doubt concerning Allah, the Creator of the heavens and the earth? Allah has favoured His bondmen with a light which allows no doubt to affect their hearts, and they feel no need of proof. (lmam Razi’s lbn Al-Akhlaq).

13

Duality is the greatest possible handicap in the correct appreciation of the Reality. Light is the opposite of darkness. Similarly Oneness of the Infinite Being is the opposite of duality or plurality. You have only to use the spiritually clear glasses to see every thing in the correct perspective.
Where with Allah guides those, who seek His good will, to the paths of safety and He leads them, by His will, out of darkness into light, and guides them to the straight path. (16, Maida).
All praise is due to Allah who has created the skies and the earth as well as the darkness and the light; and yet the infidels boost up equals for Allah.
(1, Al-Anam).
جناب حضرت حق را دوئی نیست،
در آں حضرت من وما وتوئی نیست۔
(Roomi)
The personality of Allah brooks no duality. There I, we and you do not exist.

14

Faith does not mean mere recitation of the Kalima. Your mind is still polluted by hypocrisy, disbelief and Satan’s activities. You have no doubt the appearances of a Muslim, but in your mind you are still Azar, (the idol worshipper).
بت پرستی میکنی و بت گری،
شد دلت رشکِ بتان آذری۔
(H. Bu-Ali Qalandar)
You worship idols and you make them too; your heart is as hard as the idols of Azar.
In their hearts was a disease. (10, Al-Baqarah)
Do these people think that they would be let off by a mere affirmation of the faith?’ (2, Ankabut).
Note: In Islam moral and social evolution is as religious as the religion itself. Notwithstanding it, no progressive pursuit divorced from the spiritual ends, is hardly worthwhile. The principles and the practice together must form a common connotation at bottom.

15

You are faithless even to your disbelief! You do not conform to it. Hence (in fairness to yourself) you should not call yourself an infidel. Simultaneously you are definitely not a Hindu (according to its religious conceptions,) and as such you do not deserve to wear the religious thread. As a matter of policy only those persons should bear the colour mark (on their forehead), who atleast are faithful to their disbelief (in the Oneness of Allah).
گہی بت شکنم گاہ بہ مسجد زنم آتش،
از مذہب من گبر و مسلمان گلہ دارد۔
(Ishrati)
Sometimes I break the idols and sometimes I set fire to the mosque. The result is that the fire-worshippers (i.e. the non-Muslims) and momins find fault with my religion.

16

You have the face of Prophet Musa but the habits of Satan. Why do you not throw out such a crude rogue (from your mind)?
گر بصورت آدمی انسان بُدی،
احمدؐ و بوجہل یکسان بُدی۔
(Roomi)
If face of a man alone had implied humanness, (Prophet) Ahmad and Abu Jahal would have been equal.
دو رنگی چھوڑدے ایک رنگ ہوجا،
یا سراسر موم ہو یا سنگ ہوجا۔
Abandon hypocrisy and be straight. Either be wax or be stone,

17

You have the face of Prophet Musa but the disposition of Satan. Why do you not discard this meaningless frivolity or deceipt (and reconcile your demeanour to your appearance).
“O You, who believe! Accept Islam without any reservations (and observe all its provisions) and do not follow in the foot steps of Satan. Verily he is your open enemy”. (258, Al-Baqarah).
Note: The above four verses relate to hypocrisy. The verse No. 14 is addressed to the Muslims, the verse No. 15 is addressed to the Hindus and the next two verses are general in their application. The first two verses refer to the religious practices and the other two verses refer to the general conduct and habits. Allah has condemned hypocrisy in the Quran and promised to award heinous punishment to hypocrites.
Give to hypocrites the tidings that for them is a grievous punishment.
(138, AI-Nisa).
زنہار ازاں قوم نباشی کہ فریبند
خدا را بسجودی و نبی را بدرودی۔
(Ghalib)
Never be affiliated to that community which is out to deceive Allah by malafide prostrations and the Prophet by mere lip benedictions.

18

He has a face more bright than a mirror but he has a black heart. In addition he has a pleasing glib tongue, but he maintains a very sinful mind. On that account the wretch can not get close to union with Allah.
‘And there is the one amongst people whose discourse on the life of this world you admire, and he cites Allah as witness concerning what is in his heart. Yet he is the most contentious of adversaries sufficient for him is Hell. (204, Al-Baqarah).
Note: (1) In the above Quranic verse reference is to a notorious hypocrite named Akhnas, who had a very glib and fluent tongue and deceiving manners.
(2) In the above verses reference has been made to a tarnished and ‘black’ heart and the desirability of keeping it clean. In this connection, the following brief note, based on lmam Ghazali’s “Tabaligh-i-din”, may be useful.
The heart, as a sovereign, commands services of all limbs of the human body. But they too, in their turn, influence its healthiness and sublimity by their actions. It is, therefore, essential that they should work on correct lines and be obedient to the heart.
The heart is like a mirror and like the latter it should be kept clean and polished. It is only in that condition that it may be favoured with the Divine light or manifestation. To achieve and maintain its purity the following steps seem necessary:
a) All unwholesome desires should be purged from the heart to maintain its intrinsic cleanliness;
b) Allah should always be remembered and feared in order to retain the heart’s receptivity; and
c) The bodily limbs should be controlled and made to function in obedience to the heart, so that its potentiality may not be impaired.

19

You should pass the rod of union through your eyes, discard duality and stick to monism. You should befittingly try to have an untarnished Image of the Beloved which admits of no blot. For that you shall have to develop an inner eye of cooperative vision. If you do all this, you shall be Muslim in the proper sense, because then you shall see Him with your eyes and heart.
یا الٰہی چشم بینائی بدہ
در سرم از عشق سودائی بدہ
(H. Bu-Ali Qalandar)
O Allah! Kindly give me the eyes with which I may see you. Also kindly infuse in my brain the craze of love for you.

20

Black antimony suits women. As a man you should not pass a rod there of through your eyes. On the contrary as the man you should apply to them the radiance of the Beloved. (This you shall acquire through deep contemplation, love and ecstacy).
Note: The seeker of the world is the woman. The seeker of Allah is the man.

21

If and when they apply to their eyes the antimony of redness (ecstasy) which is transmitted by the Beloved’s eyes, they shall see the entire universe as bright scarlet.

22

When they applied the antimony of whiteness (which was free from all doubts and prejudices), they could see the immaculateness of the universe (that nothing but the Infinite Reality existed), and the object bearing manifestation also disappears.
Note: In verses No. 20-22 three phenomena are described. The first is about the application of black antimony i.e. materialism. The second is about the red antimony which means ecstacy as a result of love. The third is the white antimony which means absorption in Allah.
دوئی از خود بدر کردم یکی دیدم عالم را،
یکی جویم یکی دانم یکی بینم یکی خوانمْ
(Roomi)
When I put away duality, I find the two worlds as one; One I seek, One I know, One I see and One I read.

23

Even if a slave were to learn the Persian language, he would still remain a slave. How can he claim to be a chieftain when he is pulled down by the two contraries (i.e. his scholarly acquirements and a slavish and retarded mentality?) A thirsty person gets relieved if he gets water; similarly a hungry man is relieved by food. But this slave is definitely proletariat, and he can not be grouped with the patricians.
Note: (1) There is another interpretation of the verse as under: These are two men. One of them is evolved and the other unevolved. The latter is a slave of materialistic tendencies. He feels relieved only when he satisfies the bodily claims. How can he be grouped with the evolved man who is self abnegatious? Obviously both of them will remain in different categories.
(2) The last sentence of the above verse reflects the deep learning of the poet. He seems to have followed the thinking of lmam Ghazali who partitioned the mankind into (a)عوام الناس or the commoners (or the ignorants) (b) خواصor partly evolved and (c)خاص الخاص .or the elite, the well initiated.
And when they come to you, they say: “We believe”, but the fact is that they came with disbelief and also went out with it. And Allah knows (well) what they have been concealing. (61, Maida).
از ناکئی خار بر دیوار دانستم،
کہ ناکس نہ شود کس از باد نشین ما۔
I could conclude from the insignificance of thorns on a wall that a worthless person can not become worthy merely because of his high position.

24

Every body gets annoyed over bad performances. But the Beloved was annoyed at my seemingly good acts. How I wished that I had not performed the deeds which I had so far counted as good ones! Then I annihilated the ego and considered as worthless my self-esteemed good deeds. Simultaneously I submitted to Him the respectful plea that my performances were actually a matter of shame to me (and that none of them was worth reckoning). My Beloved was reconciled to me only when I completely abandoned the ego (of good performances).
Do not consider yourself sacred. (32, Al-Najm)
Do you not know of those who hold themselves to be pure? Nay, it is Allah who purifies Whomso He pleases. (49, Al-N isa).
بندگی شرمندگی

Note: This verse is a typical instance of extreme condensation.
(2) Prayer is a means of approach to Allah. The Quran states: “O you who believe! Seek help through patience and prayer”. Accordingly the prayer is a virtue and an asset. It may be considered as a dependable commodity for the Hereafter.
(3) Sometimes, however, the prayer creates in the devotee a sense of self-consciousness or ego of being a devout man. In that case it loses its high value.
The poet has referred in this verse to this sort of predicament. Obviously he realized later that prayers in such a case fail in their object. Accordingly he forthwith disowned and condemned them and apologetically submitted that he was really ashamed to have assumed them as worth consideration.
(4) In this connection the following anecdote about Hazrat Ba Yazid Bistami is worth quoting:
When he died and appeared before Allah, the following diaglogue is said to have occurred between them -
Allah: Ba Yazid! What have you brought for Me?
Ba Yazid: O Allah! I have brought piety which I practised while I lived.
Allah: I do not consider the world even as important as a mosquito’s wing. Of what value would your piety be on that account?
Ba Yazid: I beg your pardon, Sir! I have brought reliance for you.
Allah: When I had offered Myself as a trustee for you, was not that enough?
Ba Yazid: I seek Forgiveness, my Creator! I have appeared before you as a destitute, worth nothing. I merely plead.
Allah: I am pleased to accept you as such.
جانے کہ پراں شد ز تن، گوید بدو سلطان من
زین سان کہ رفتی آمدی آثار کوز الذی ما۔
(Roomi)
The Sovereign asked the soul when it left the human body: You have come back as you had gone. Where are the traces of my benefaction?.

25

All get offended at misdeeds but my Beloved got annoyed with me due to my seemingly good deeds. However, the fact which I had completely lost sight of was that in my infancy I had made lots of false statements; and it was on that account that I got more of sorrows than joys.

26

What I suppressed from my heart I did not disclose even to the breath of my life. In fact I kept my love for the Beloved concealed from all persons. Notwithstanding I lost the game and the secret got publicity due to my torrential tears originated by the continued absence of the Beloved.

27

The fact is that I did my best to maintain the secret but my tears gave it away. The base creatures got a clue from the pallour (of my countenance). Accordingly my pallour became hostile to me and divulged the secret of my love.
درد مندیم خبری میدہد از سوزِ درون،
دہن خشک ما، لب تشنہ و چشم ترما۔
(Hafiz)
I am afflicted. My sadness oozes out through parched mouth, thirsty lips and wet eyes.
راز عاشق از شکستہ رنگ رسوا می شود
(Ghalib)
The secret of lover is betrayed by the loss of his colour (i.e. by his pallour)

28

The lover always wills that he should not disclose the secret of his love to others. But how can it remain hidden when his eyes constantly shed tears and his mind languishes.
اختیار راز پوشیدن نداد،
گریہ بی اختیار من بمن۔
(Malkani)
My uncontrollable tears did not allow me to hide the secret of my love.

29

The story of the Beloved’s love can not be suppressed in one’s throat (i.e. unarticulated). A lake can not remain within its confines (when its feeder), the river, gets swollen in flood; (or a leather bag used as a float can not remain safe when the river is in spate).
دل و جانم بتو مشغول و نظر درچپ و راست،
تانہ دانند رقیبان کہ تو منظور منی
My heart and lips are busy with your remembrance and all the time I look to the left and right whether any rival knows that you are my Beloved!

30

Millions of rivers (of Divine love) have boiled and created commotion within me. Would that I were consumed by it without letting out a whisper or a sigh.

31

Please note and beware that the self or ego acts as a veil against you. It is definitely an obstruction to your union with Allah.
دل کہ بی مدعا نشد ہرگز،
بوصال آشنا نہ شد ہرگز۔
(Janullah Shah)
The heart which was not purged of ego and materialism would have no liaison with the Beloved.

32

O seeker! please heed! Assertion of separate identity or ego is (a sort of) veil (between you and the Beloved). Obviate all ego and argumentation, and you will find that all veils are brushed aside.
Note: When Hazrat Junaid had offered continuous prayers for 40 years, mostly in wilderness, he thought that he had attained a great spiritual status. Suddenly he heard a mysterious voice warning him that the time had come to declare him an infidel. Hazrat Junaid was flabbergasted at this warning, and he humbly solicited to know its back ground. Allah told him that in His view nothing was as grave a sin as the human ego, of which he had made a display.
(Jami’s Tazkira-ul-Anbiya).
زان نمی برود بہ سوی ذوالجلال،
کو گمانی میبرد خود راکمال
(Roomi)
Whoever considers himself perfect does not get near Allah.

33

The self consciousness and self sufficiency suit Him who is within me. They are exclusively His attributes. However, They are perceptible in those who have reached the stage of absorption. It is not for me to debate it. I really do not know where I may have to go out in His quest particularly when He is all pervarding and Self-Sufficient.
Note: (1) Rewrote the last two stanzas as under as per Mr. Kazi’s edition:
مهين منجهان مون ٿئي، مُوهين جي ساڃاهه،
ڪڇڻ ڪانهي جاءِ، ڪيڏانهن ڪريان پنڌڙو.
(2) The door of the heart is the door of Allah through which He manifests Himself. The human heart encompasses Him, It is necessary to know one’s self before knowing Allah. His heart will help him in the job.
ذات خدا ہست ہم اندرون،
ظاہر و باطن چہ درون چہ برون۔
(Abdul Wahab Sachal)
Allah is manifested in all things. He is manifest and hidden, internal and external.

34

It is appropriate for Allah alone to use ‘I’ for Himself. You should not use that term. Allah alone exists as the Origin and Prime of everything. Just as meat can not be baked by being placed in husk , love can not germinate and flourish in an earthen silo. (It is the human heart and an untarnished and meak one, that generates love and receives the Divine manifestation).
خود چہ باشد پیش نور مستقر،
کرو فر و افتخارِ بوالبشر۔
(Roomi)
What is human vanity before the permanent radiance (or light) of Allah?
Note: (1) To be arrogant is tantamount to bear rivalry with. Allah, who alone is competent to be proud. The man- should, on the contrary, feel small and meek.
(2) Allah has repeatedly stressed in the Quran that He knows secrets of the human mind. Hence it is imperative that the mind should be-kept free from all pollutions.

35

Love-can not be fostered in an earthen silo nor can meat be baked on husk. How can one expect to meet Allah by this inappropriate and immature method? (To meet Allah one requires a humble and pure heart coupled with intense love which may receive His manifestation).

36

I can not bear to see Allah at close quarters for a moment even. In fact to behold Him is out of my bounds, because at a mere mention of His name I languish and melt away.

37

An addict is soothed when he gets what he is addicted to. O hypocrite! You have naturally failed to appreciate, nay even denied, the beauty and correct position of the Divine Truth. In fact you are a conglomeration of belief and disbelief. That implies that you are an infidel, (more so because due to the deep rooted hypocrisy you cannot discriminate between the truth and falsehood, (i.e. you are much too egoist and prejudiced to realize monotheism and monism in the correct perspective). So your faith is soiled with disbelief and such a faith is tantamount to disbelief.
a) (The hypocrites) waver between this and that, belonging neither to these (i.e. to the believers) nor to those (i.e. the non-believers.)(143, Al-N isa).
Note: Allah has referred to the Quran as حق or the ‘Truth’ vide verse No. 170, Al-Nisa, translated as under:
O mankind! The Apostle has indeed come to you with ‘Truth’ from your Lord
b) And among men there is he who serves Allah on the fence. Then if good befalls him, he is content therewith; and if there is a trial for him, he returns to his former way. He loses in this world as well as in the Hereafter. That is a manifest loss. (11, Al-Hajj).
c) That is because they had believed, then disbelieved. So a seal was set on their minds, and consequently they understand not. (3, Al.Munafeqeen).

38

My Beloved bound me hand and foot and put me in the deep sea. Then those who were standing on the shore(. . . the Beloved Himself) exclaimed to me to see that my clothes did not get wet.
The man has been created weak’. (29, Al-Nisa).
Verily We have created the man for a struggle. (4, Al-Balad).
(The human-beings should) fear Allah, believe, and do good works
(93, Al-Maida).
TRADITION “The faith lies mid-way between compulsion and discretion”.
The above first two verses of the Quran, as translated state the inherent handicaps of the man. The third verse briefly refers to his duties to Allah, to self and to his fellow-beings, and their range is quite spacious. For performances of his duties his discretion is not unrestricted. Often times he has to obey the dictates of his fate or destiny. Finally due to no provocation on his part Satan is declared to be his inveterate enemy, and strangely enough he is authorised by Allah to work against the man. To facilitate his nefarious activities material desires have been implanted in the man and they are known as his ‘nafs’. It is against all these odds in the background that the man has been created primarily to worship Allah as His humble bondman and to work his way towards reunion with Him. To attain to it he has to obey the Quranic orders in full inspite of his inherent weakness. The above verse under comment refers to this position of the man. Would it not be anything short of a miracle if the poor chap, “bound hand and foot”, as stated by the poet, succeeds in his mission?
In the above note I have presented only one side of the picture which is relevant to the verse.
درمیان قعر دریا تختہ بندہ کردۂ،
باز میگوئی کہ دامن ترمکن ہشیار باش
(Roomi)
You have put me on a plant and set it adrift in the sea. You have then warned me to see that my clothes do not get drenched with water
القاہ فی الیم مکتو نا و قال لہ،
ایاکَ ایاکَ آں بتل الماءِ
(Mansur)
He put him in sea with his hands tied and then warned him that he should not get wet.

39

(But the question of questions is) how can one who is put in deep water escape getting wet? O Seeker! Please tell me the way out of this paradox.

40

(The Seeker makes no reply. The poet then advises:) “Take guidance from the (fundamentals of) Sharah and then adopt Tariqat (or renunciation from the world). Get initiated in the Divine knowledge and keep contact with Allah as your goal. If you act on the above advice with stability and conviction, you will escape getting drenched”.
Then I put you on a specific course of religion (i.e. Shahrah). You stick to it. (18, Al-Jasiyah)
Shun your low desires because there is nothing that contends with Me in My Kingdom save the carnal desire of the man And there is a famous incident related of Abu Yazid Bistami: that when he saw God the Almighty in his dream, he asked Him: “How is one to get to you?” God said: “Discard yourself and come to Me.” “Then” continues the saint, “I got out of myself as a snake gets out of its slough”.(Futuh-ul-Ghalib).

41

(The advice continues:) “Do not do anything malafide. Consider it as a dead branch which bears no fruit. O worthy seeker! Like hermits bind your loin cloth carefully. (Exercise full control over the baser self and its impulses and be steadfast therein). If you do it you shall clear the stream of water with all the four sides of your head-cover quite dry”.
دریا روداز چشم ما لب ترنہ شود ہرگز،
ایبن رمزِ عجائب بینِ کہ لب تشنہ بآب اندر
(H. Nasiruddin Chiragh)
A regular river flows from my eyes and yet my lips have not become wet just mark this wonderful sight that even when I have plenty of water within me, my lips do not get moist.

42

You wish to enjoy the bridal couch without making any effort or putting yourself to any hardship. Please see that unless you get the prior approval from the Beloved, you do not make yourself reprehensible or get frustrated in the bargain due to personal over-estimation. (The seeker must always struggle constantly to please Allah and receive His approbation. He should not over-estimate his worth.)

43

While reclining leisurely and without subjecting yourself to any hardship you wish to enjoy the bridal couch! Please beware lest by such presumptuous conduct you become reprehensible for want of obtaining the Beloved’s approval in advance.

43-A

The credit goes not to those who bear no hardship, but to those who bear it well. Those who passed their time in ease or relaxation missed their companions. O bondman! Do not abandon pursuing the tracks (of your Beloved). Use your head as feet, and march on. You are sure to see Punhoo, O damsel!

44

They alone shall enjoy the bridal couch who are at peace or with submission to the Beloved and are approved by Him. Such persons “are steadfast in their belief and righteousness”. They shall be duly adorned for marriage ceremony (and accepted as spouses).
Those who believed and kept to righteousnes (63, Yunus)
ارادت نہ داری سعادت مجو،
بچوگان خدمت توان بسرد گوئی۔
(Saadi)
If you have no intention (or faith), do not seek happiness. You can only carry the ball through service.

45

To those persons who are one with the Beloved, sleep is permissible, nay, it is a good act done by them. Actually they have trained their eyes to sleep and enjoyed good sleep, (but they keep conscious). In sleep too they are in communion with Allah, as per a tradition. Their minds are in fact relieved of all worldly worries and sorrows.
On them shall come no fear, nor shall they grieve. (170, Al-lmran).
Note: The tradition cited below the following verse is relevant.

46

They are the persons whose body serves as the rosary, breath as the bead, and heart as the guitar; and whose chords vibrate the Oneness of Allah, the music from their veins is that “Allah is One and without partner”. Such persons are awake even when they are asleep and their sleep is tantamount to prayer.
TRADITION: Sleep of the persons endowed with (Divine) knowledge is prayer.
صورتش بر خاک و جان بر لامکان
لامکانی فوقِ وھم سالکان۔
(Roomi)
Their bodies are on the earth but their hearts (or souls) are on the realm of spacelessness. They baffle the imagination of the seekers.

47

O Beloved! May this estrangement from you not be prolonged! It seems some malevolent person has prejudiced the Beloved against me and put out his love for me.

48

The Beloved’s love cannot be adjudged on the touch stone of his seeming separation or reconciliation. As a matter of fact it is not His policy to be angry. Hence the question of His reconciliation does not normally arise. It is indicative of His policy that the universe operates with perfect concord and harmony between its various constituents (e.g. the solar system).

Sur Barvo Sindhi

Chapter I

Sometimes He closes the doors against me and sometimes He keeps them open wide apart for me. Sometimes when I try to approach Him, He denies interview to me. But on some occasions He Himself calls me and takes me in. Sometimes I long in vain for a call from Him. On other occasions He (calls me Himself and) imparts to me certain secrets. That is what my Beloved Lord is!

VAI-23

O Friends! My Beloved (i.e. Allah) is the idol of my eyes. Bravo, O friend! He is Immanant in the universe. I hardly need turn my head in any particular direction to have a view of Him.
صد جلوہ روبرو ہے جو مژگاں اٹھایئے
You will see His hundred manifestation if you raise your eye brows.
But I climb on different summits of mountains to locate the road leading to Him.
“O Sisters! says Abdul Latif “Allah, the Independent, shall join me with the Beloved”

1

Wherefore do you want to be a servant of others (than Allah)? Hold the stirrup of Allah, the Gracious, who is the Lord of universe, with full devotion, and commit all your affairs to Him meekly. Verily he shall be happy whose love is meant for Allah.
It is these (servants of the Gracious Allah) who would be awarded a high place in Paradise) .(75, Al-F urqan).
شاد باش ای عشق خوش سودائی ما،
اے طبیب جملہ علتہائی ما۔
O Love! May you be happy as you are my very good companion. In fact you are the healer of all my troubles.

2

A stalk of reed emits a peculiar sound when it is put to the scythe. A similar sound arising out of the separation from the Beloved came out from my body suddenly. O Physician! Why do you propose to brand my arm? Actually the pain is (in front of you) in my heart.
عاشقی پیداست از زادن دل،
نیست ماری چوں بیماری دل۔
Love originates and is fostered by heart’s humility and plaints. No disease is like that of the heart

3

Like the elephant’s trunk which hangs downwards to the earth my head too hangs down before my Beloved. “Nay, my whole body”, says Latif, “prostrates towards the Beloved”. That is the way to get near Him.

5

My life is not in my hands. It is under the control of the Beloved. (I am absolutely helpless in connection therewith). Latif says: “I wonder how the mountain (i.e. the Divine love) struck against my chest! The fact is that the Beloved showed Himself to me in a dream and made me ecstatic”.
Note: (1) Since Allah is the Omnipotent and the Omniscient and since the determinism is an ally of rationalism, there seems hardly much scope for freedom of the human will.
(2) Inserted comma between وَسُ and نهin the first stanza as per Mr. Advani’s edition to make the sense clear.

6

O Beloved! I remember you constantly. If you were to come to me once, I would place my eye-lashes under your feet to walk upon, and I would spread my hair to make your bedding to sleep on! My Darling! I would then like to serve you as your bondwoman for ever.

8

Latif says, love cannot be described, expressed in words and talked about. It is the fate which asserts itself; and the eyes under its influence automatically shed torrents of tears. O (bereaved) heart! Bear with fortitude the Beloved’s departure of yesterday.
ہرچہ گویم عشق را شرح و بیان،
چوں بہ عشق آیم خحل باشم ازان۔
Whenever I try to describe love, I feel ashamed to do it. It simply cannot be described.

8-A

My noble Beloved! I have accepted without demur whatever you have done to me. But I must say that I never expected that treatment from you. You have already enticed and captured my heart. Is it now for me to decide whether (and how) to offer it to you? Would it be possible for me to describe the yearning that I have for you in my heart? The fact is that it has actually made a home there!

9

My August Beloved! whatever you did to me has been welcomed by me, though I must say that it was hardly fair to me. You made love to me, infatuated me there with and then you left me! My Darling! Even if you have no love for me, you may not have been so hard on me.

10

Today too my eyes (wept and) remembered their Beloved. Drops of tears trickled down my cheeks in a chain. The yearning for the Beloved would not wean off or get abated due to my contact with fellow beings.
چوں خدا خواہد کہ ما یاری کند،
میل مارا جانب زاری کند۔
When Allah wants to be friendly with us, He makes us inclined towards weeping.

11

Some persons are far off, though from actual distance point of view, they may be near; and some beloveds despite their de jure remoteness, are close at hand. Some of them are hardly remembered at all, while some others never get off the memory. Just as a horned buffalo grows its curved horns, similarly my Beloved increases the twists progressively round my heart, (and I submit to it willingly).
Note: The feelings following a gaze at the portrait of a dear one, who has departed from the world, would perhaps interpret this verse better than any words.
شرمندہ دلیم و رضا جوئی قاتلیم،
ماچوں کنیم چارۂ خود چوں نکردہ کس۔
I am really ashamed in my heart, and as such seek the pleasure of my killer. Why should I take precautions for my safety since so far none has done it?

12

The Beloved called me and killed me by means of His looks. He then distributed my flesh leaving behind a bare skeleton. He exhorted me to accept the fait accompli and be patient and steadfast! (The fact is that) He killed a miserable person like me, as I was already wounded by His smile.
Except those who believe and do good deeds and exhort one another to accept the truth and exhort one another to be steadfast. (3, Al-Asr)

13

The public generally covet and request for wealth but I always pray for (union with) the Beloved. (I am so indifferent to wealth that) I would forthwith give it away in the name of the Beloved. The mere mention of His name puts me in ecstasy. His view would definitely be more blissful.
And of men there are some who say: “Our Lord! grant us good things in the world - (200, Al-Baqarah).

14

The Beloved seized my heart after having tamed it. He then fastened it to Himself by a weak thread. But He twisted the latter and forcefully retained my heart.

15

Ever since the Beloved left on His journey I have had no tranquility at night nor calmness during day. (I remain ill at ease and worried for all time). I am much too eager to sacrifice myself for the Beloved a million times and exert myself to the utmost to meet Him. But I am kept back by my anxeity for the pleasure of Allah - (lest He may not appreciate my impetuosity). (or) This separation is manifestly decreed by Him. Hence I have to bear it patiently.
And Allah loves the steadfast -(146, AI-lmran).
معشوق چوں بادشاہ ہست فرمائش رواست،
برکدۂ اوچوں وچرا وزہرہ کراست۔
When the Beloved is the Sovereign, all His orders are okay. None dare criticise them.

16

Ever since I have been acquainted with the Darling, I have not forgotten Him even for a minute. In fact He has firmly established Himself in my heart.

18

Indeed you are my noble Beloved and I am merely your servant. I always do obeisance to you with full devotion, and I express my readiness to execute your orders. My (august) Friend! I shall not abandon your door even for a moment. O Beloved! I request you kindly not to withhold your graciousness from me!
توئی سُلطان عالم یا محمدؐ،
زروی لطف سوی ما نظر کن۔
O Prophet! You are the King of universe. Out of graciousness do kindly look at me.
خدا را رحمی ای منعم کہ درویش سر کویت،
درِ دیگر نمیداند رہ دیگر نمی گیرد۔
O generous man! Be merciful to this mendicant of your street. He knows no other door and he goes no other way.

19

When my Beloved moves out and struts conquetishly, the very ground utters (i.e. welcomes him with) the words: “in the name of Allah” and plants its kisses on His foot prints. All ‘houries’ (of Paradise) are reverently transfixed in amazement at his sublimity. I swear by Allah that my Beloved is handsomest of all.
Surely We have created the man in the best make.(4, Al- Tin).
Nothing is like unto Him(11, Al, Shura)
TRADITION: The Prophet was more handsome than others.
(Bukhari and Muslim)
مرحبا سید المکی المدنی العربی
Welcome to you O Lord of Mecca, Madina and Arabia!
اللہ اللہ چہ جمال است بدین بوالعجبی
Allah! Allah! what beauty this marvellous person has!

20

My Beloved! I am your footman. I seek you at yours at all times but content myself by merely peeping in. My Darling! For your sake (or in obedience to your orders) I welcomed (or bore with) the malevolent persons. (17 of Chapter 2)
Note: The malevolent person may be interpreted as the rival. In that case it would mean: “I welcomed him because he too loved you, and you would not like your lovers to be treated unbecomingly. (Or He may be identified as a cynic. Since his cynicism intensified my love for you, I bore with him.

21

He is very handsome but His conquetry is very bitter (i.e. exacting). If any person is inclined towards Him and offers himself (for His love), he would get consumed in no time.

22

My beloved (i.e. the Prophet) is beautiful and social. Allah has gifted him with eyes that are brilliant and bewitching. By merely conjuring his image I get into ecstasy.
TRADITION: The pupils of the Prophet’s eyes were black, but they were surrounded by sparkling redness.

Chapter II

VAI-13

The Lord shall help me; Allah shall aid me.
My Guide! (the Prophet) Kindly extricate me from this mire. Kindly take the boat of all worthless creatures (i.e. sinners) to the yonder shore.
My Lord! Kindly blast the fellow (Satan), who is hostile to our progress on the way (to union).
With the grace of Allah, the Compassionate, all persons shall pass through the ordeal successfully (on the Day of Judgement).
Note: ڪريم may imply the merciful Prophet too.
“O Allah, the Beneficant! Kindly lead Abdul Latif to his place (the place where the Prophet is)” (New)

VAI-14

I hope he will come now. O Allah! May my Beloved (i.e. the Prophet) come to me! (Inshallah) he will take the blind persons (i.e. the sinners) by his finger and guide them to the habitable areas (Paradise).
He will kindly provide a hut for this meek person near his own.
He shall guide to safety the caravan (of his followers) over the hills.
(Inshallah) he shall be the leader and the mankind shall proceed under his leadership!
Abdul Latif says: “The Friend shall come and give the necessary exhortations to me”.

1

O Beloved! You are indeed possessor of so much wisdom and sublimity! I pray for grace consistant therewith. O Perfect Lord! Would it mean much to you if you kindly favour me with a single glance?
آن را کہ عنایت اِلاھی باشد،
صد مجرم را بیک نگاہی بخشد
When He arrays His grace in full display, His single glance shall draw the sinners nigh.

2

O Beloved! The yearning for you in my heart is always there. At the moment my request to you primarily is to pick up a knife and dismember the limbs of my body without the least compunction. For me your maximum favour would be just to glance at me unreservedly.

3

My Beloved! It does not behove you to completely ignore me after neutralizing me. You never enquire from me. Due to the all-absorbing yearning for you there is a no drop of blood left in me. (Despite your indifference) I continue to remember you and make enquiries about you secretly.
بر د لم ایں چنین جفا کرد کہ کرد یار کرد
بامن دل شدہ دغا کرد کہ کرد یار کرد
Who practised all this tyranny on my heart? My friend did it. Who became faithless to me after having loved me? My friend did it.
نہ چوں حساب کردم چوں تو دوست میگر فتم،
کہ ثنا و حمد گویم و جفا و ناز باشد
I did not weigh well all pros and cons when I made love to you. It is surprising that while I glorify you, you become tyrant and conquetish.

4

Whenever I recollect your past associations, my heart suddenly takes to sighing and crying without end.

5

Just as a smith intertwines links of a chain, similarly the Beloved has inter-wined my heart with Himself very forcefully.

6

Never before did I know love. It was the Beloved Himself who entreated me and brought me in it and taught me the yearning. It was thereafter that the Beloved favoured me with His manifestation.

7

O Beloved! If you kindly drop recalciterance and come to my abode and sit beside me, I would communicate to you full chapters of my heart’s secrets.

8

Today too my limbs were broken up by my Beloved. The travails of His separation are doing to me what a club does to an ear of corn (at the time of thrashing).

9

My Beloved’s eyes are like bright scimitars and His black brows are regular lances. The wounds caused by His separation have reopened and are fresh in my heart. O Allah! May you kindly unite me with that friend of mine for whom my heart yearns!

10

Everything is perishable, O (yes) destructible. In fact the universe is so transitory that its duration is hardly a moment. My dear! You are bound to die and be buried in a mound-like grave, set up under artificial preasure. The fact is that every creature is mortal, and some day he will be disposed of by means of a spade (for digging his grave) and a reed (for measuring his dimensions and digging the grave accordingly).
Verily you have to die and verily they too shall die . (30, AI-Zamur)
It would appear to these persons that they have seemingly stayed in the world for a fraction of a day . (35, Al-Akahaf).

10-A

(new) What stories would you relate beside the earth spoils (i.e. the grave? The marriage invitees have left after uniting the husband with the bride. I do not know that they gave in dower.
Note: Here the marriage means union with the grave; its invitees mean the coffin bearers and other mourners.

12

Today my friend visited me in my abode and thus my (heartfelt) desires were realized. The joys firmly replaced the sorrows. The latter got the same treatment which a washerman accords to a bundle of clothes at a wash board.

Chapter III

1

Love is a paradox that baffles even the stalwarts. During day the lover roams about amidst mountains (i.e. he is in hardship) and later he passes the entire night in weeping. All the time, in whatever posture he is, he remembers the Beloved.

2

Whoever is detached from his Lord, his life in this world is gratuitous. O Commander of the universe! You did not look for this base woman while your caravan marched. Now be gracious to return to this destitute woman.

3

O Beloved! From where have you learnt the butcher’s job? At least pick up a sharp knife and slaughter me therewith. Pray do not use a blunt knife for the purpose. Please move me in different directions and see for yourself my wounds and also the holes made therein by the woes.

3-A

The pains of separation have bored holes in me - an infirm woman. I have been languishing unto death abandoned and forsaken. My Lord! May you unite me quickly to my Friends who are far off from me!

4

Every body poses to call himself a lover vocally. That is quite easy. The test comes when he is commissioned to do something.

5

People in general have cooled down in their sincerity. These days a person eats the flesh of another person (i.e. he is generally unsympathetic and calumniating). My dear friend! Nothing survives in this world except fragrance (of good deeds). The general experience regrettably is that, barring a negligible minority, people are given to hypocrisy.
Do not calumniate. What? Would any of you like to eat the flesh of his dead brother? (12, Al-Hujurat)
TRADITION: Do not say of your brother what may be distasteful to him.
پدید آمد رسوم بی وفائی، نماند از کسی نشانِ آشنائی
The ways of insincerity have shown themselves. There is no trace of friendliness in any person.
مردمی اندر جہاں افسانہ شد،
آدمی از آدمی بیگانہ شد
Humanity became but a legend; man became a stranger to man.

6

O Beloved! O Friend! I am really happy to have met you in this life. Your association has imparted tranquility to millions of persons. O Allah! Kindly do not keep me away from such a Beloved’s vicinity!

7

O Beloved! Kindly do not withdraw your eyes after having focused them on me. In case you have withdrawn them already, kindly refix them on me. It is a normal habit of the eyes to look at an object. Let them maintain that trait (and look at me). I admit that I am full of faults, but I appeal to you (not to have cognizance of them but) to take stock of your own sublimity.
Note: To look at may mean to show grace.

8

It should be our basic policy to have only one Beloved rather than to have a bunch of them. (One should scrupulously believe in monotheism and discard polytheism). You must give your heart to that one only even though you are courted by many. Verily they are fickle minded persons who dabble in love to all and sundry.
There are some of the people who boost up partners with Allah and whom they love as much as they should love Allah. On the other hand the believers dearly love Allah (alone). (165, AI-Baqarah).
Note: The popular version of the second sentence is as under:
دل به ڏجي هڪ کي، توڙي سوين سڌون ڪن.

9

The Beloved (the Prophet) became aware of my faults, but (he was so gracious that) he never lost temper or reproved me therefor. He very kindly condoned all of them.
TRADITION: The Prophet never reproached a person.

10

O Allah, the Generous! Kindly show me my Beloved in person. He has withdrawn his earlier remarks (at my faults) and he is inclined to be reconciled to me. The fact is that it is his prominent characteristic as a friend not to cut the ties asunder permanently.
The Prophet is more concerned about his followers than they them-selves are. (6, Al-A hzab).
TRADITION: The Prophet always forgave a person who did him an evil turn. (Tirmizi)

Sur Kapaiti

Chapter I

VAI-31

O foolish girl! Heed what I tell you! and I repeat the admonition. There were spinners who sedulously carded cotton though they spun out yarn weighing quarter of a seer only. Latif says: “their yarn too was indeed smooth and fine. (But their cotton balls were damaged by sparrows. Then the wind came and blew them off.” (That happened because the spinners were carefree and proud of their work and they did not appeal to Allah for grace). In addition you are given to sleep; and when you approach the wheel you feel drowsy.
Accordingly Abdul Latif suggests: the only commendable course for you under the circumstances is to appeal tearfully to the King (Allah) at midnight for His (mercy and) reconciliation.
زخاک آفریدت خداوند پاک،
پس ای بندہ! افتادگی کن چوں خاک
Allah has created you from dust. Hence O bondman! Be submissive and fallen like dust.

1

Even if you are an adept spinner, do not assume ego and try to spin cotton without a guide. The latter is necessary because in the other case, the connoisseur, Allah, is likely to find fault with your work.
گرتو بی رہبر فرود آئی براہ،
گرہم شیری فرو آفتی بچاہ
If you start your journey without a guide, you will fall into a well, even if you are a lion-hearted person.

2

Notwithstanding the spinners who carded the strands well and spun out very fine yarn, accumulated wealth. O mother! I must admit that personally I never spun such a fine yarn at any time in my spinning yard. (This implies an admission that the seeker seldom performed an act of singular merit in his life).
Note: (1) Single thread yarn may imply monotheism or sharah.
(2) The spinners contemplated in this verse, are an exception to the general rule. They seem to work directly under the Divine guidance and as such their product is excellent.

3

So long the Opportunity (i.e. life) lasts, though it is to expire at any time, concentrate on Spinning. Of course, there are lots of spinners in the yard, but she alone counts whose product is approved. Those of them, who had the spiritual insight, never dropped the cotton ball from their hands. (This means that the spiritually evolved persons are always occupied with prayers).

5

The life is fleeting. (Today is passed). Continue spinning so long it is possible. Please turn out, for your own gain, what is really a commendable yarn. The apprehension is that on the Day of Judgement you may have to weep bitterly in the midst of your companions (for rejection of your performance).
Before your account is taken on the Day of Judgement, scrutinize it yourself now. (Hazrat Umar).
اندرین رہ میترا شی و می خراش،
تادم آخر دمی فارغ مباش
In the way of Allah leave no stone unturned. Do not cease your efforts, even momentarily, till death

6

(Even now) you do not seem inclined to spin. What is worse, you are given to undue relaxation and lethargy. Note that the Day of Judgement will dawn on you suddenly, and you will have to join the congregation of the naked persons. When your companions will greet you, you will rue your lack of adornments (i.e. good deeds).
The garment of piety, that is the best dress . (26, Al-Airaf).
Note: According to a tradition all human beings shall be resurrected naked.
دوست دارد دوست ایں آشفتگی، کوشش بیہودہ بہ از خفتگی
The Lord likes the restlessness and worry on your part. Even a useless effort is better than sleep.
Note: The word ‘Eid’ is used by the poet for the Day of Judgement because on both occasions there is a congregation.

7

You hoax! Why do you not insert thread in the spinning wheel and spin cotton, particularly when you are getting ready to attend the marriage function? I wonder how a woman with a load (of lapses) on her head can afford to neglect spinning (i.e. offering prayers)!
Note: (1) Here marriage may imply death. According to a tradition a believer considers death as a bridge to meet Allah; and he welcomes it.

8

You did no spinning yesterday and today too you do not seem serious about it! O imbecile! How long do you expect the Lord to continue His favours to you (in condonation of your indifference to work?)

9

You did not spin any cotton yesterday. Today too you are not inclined to do it as you are ready to go out. The frame of the spinning wheel has in the meantime been damaged and its cord loosened. Alas for the spinners who amassed nothing out of their spinning operations!
Note:The damage to the spinning wheel may mean - impaired physique or health.
Opinion of lmam Ghazali:
The fallacy of expecting Allah automatically to forgive sins creates:
a) a tendency to develope covetousness in connection with the worldly benefits; and
b) ... an urge to be preoccupied with the worldly programme to the complete detachment and indifference to the Hereafter.

10

You deliberately wasted your youth when you were fit for spinning O stupid woman! During those days you did not approach the spinning wheel even for a short while. How can you present your-self before the Wondrous Lord?
Note: (1) Youth is the ideal time for worship of Allah.

11

Even if you are aged and short sighted now, bestir yourself and go to the spinning yard. Sit in a corner close to the other spinners to the exclusion of other pursuits. It is quite likely that (Allah) the Connoisseur, may call you on the Day of Judgement alongwith the spinners.
Note: (1) There is a tradition that he who adopts the customs and conventions of a particular class of persons, shall be resurrected and grouped with them.
(2) Association with good persons pays a good dividend.

12

You have such gold like valuable hands. Why do you then persist in not spinning cotton (on one pretext or the other)? Drop recalcitrance, O obstinate woman! and take to spinning at once in a corner of the yard so that you may respond to the Divine call (on the Day of Reckoning) with some reassurance for recompense of your work.
ما خلقۃ الجن والانس ایں نجوان،
جز عبادت نیست مقصود از جھان۔
We have created the Jinn and mankind for Our worship. Read this verse of the Quran. In fact worship is the only purport for which the universe was created.

13

Ply the broken wheel till it is overhauled (or replaced). O imbecile! Do not pick up the vicious habit of indolence. One does not know if you would be here to use the new wheel, when it is available, and then spin cotton by it with all humility.

14

You have annoyed the Lord by your waywardness and vanity. (Now you must make amends, and) humbly wrap your neck with a scarf of repentance, so that your yarn though of poor quality, may not be rejected as unacceptable.
Verily those who are too arrogant to pray to Me, will presently enter Hell disgraced. (60, Al-Momin)
“Do not claim purity for yourselves (30, Al-Najm).

15

Please see that due to the above vices your good luck is not eroded or impaired. Accordingly I advise you to spin uninterruptedly and fearfully (lest your yarn may be condemned.) O mother! It is therefore that the spinners are always at their wheel, (because they are ever mindful of the Hereafter).

16

When with conceit in their minds they spun a really fine yarn, it was rejected wholesale by (Allah), the connoisseur.
Verily Allah does not befriend a proud boaster . (18, Luqman).
TRADITION: If a person has in his mind a particle of vanity, he shall not be admitted in Paradise.

17

When with love in their hearts they spun yarn of poor quality, Allah accepted it (unexamined and) un-weighed.
آن لعل گران بما ز کانِ دگرست،
و آں دُریگانہ ز نشان دگرست۔
That ruby hails from other mines of old, This pearl unique would other rays unfold, Though land you may guess for this and that, A tale of love in other words, is told.

18

These spinners seem to be influenced by certain emotions because they tremble while they spin. They come to the spinning yard at early morning for personal gain (or evolution). Says Sayed, even Allah is moved by their worship and He solicits it. Their yarn was directly accepted. It was never weighted.
Note: This verse means that the true believers always fear Allah and their prayers are influenced by that emotion. This fear is blended with love for Allah. They are very disciplined and they attend their prayers before time. They also attend early dawn prayers. It is such person whom Allah is keen to befriend.
And they invoke their Lord in fear and hope But Allah is the friend of the righteous .(19, Al-Jathiyah)

19

Their yarn is carded in secret and is prized more on that account. They spin it so quietly and unobtrusively that even the sound of the spinning wheel is inaudible and lost on their mind. (Their prayers are secret and sincere and are never disturbed by extraneous thoughts and happenings and their mind is always at one with Allah). Latif says: these spinners spin in seclusion. Their yarn is more precious than rubies, which could be rejected if offered in exchange

20

Latif says: “Those spinners, who carded the cotton carefully, though in small quantity, and then spun yarn, the latter, as it came out of their hands, looked particularly smooth.” O mother! those of them, who spun yarn fine for muslin cloth, did have a golden harvest.
Note: Very fine thread is always required for Muslim cloth. It is prized on that account.

20-A

Some prepare cotton balls in Arabia and some do spinning in Kabul. His yarn is the best which gets pearls in exchange. Would that Allah, the connoisseur, does not spurn those spinners whose yarn is incongruously thick.
Note: (1) Muslims are spread all over the world and in each country, there are devouts among them in different grades.
(2) Prayers count qualitatively rather than quantitatively.

20-B

Taking tufts of cotton they roam about from door to door, announcing that they are spinners and requesting for utilization of their services.
Note: The Prophets and reformers often approached people at their houses to afford them an opportunity to benefit from their guidance.

21

The Spindle is damaged. The yarn is densely twisted! These are my handicaps. Is spinning possible under the circumstances? What loan can I raise on my defective Spining turn out? My relief lies only in the hope that if Allah takes kindly to me and improves my lot, I shall be able to hold my head among my companions.
Note: The above are the general handicaps and feeling of a true believer. He is never proud of his actions.

22

The spinning wheels seem deserted. Where indeed are the spinners? The cotton bundles of the elite and respectable persons lie abandoned on the ground, and they are covered up by dust.

23

They did spin yesterday. But today they have not turned up. (What could be the cause of their absence?) And their wheels are dismantled and their cord disjoined. Besides their huts too are shut (and deserted).
تو کجائی ای پسر جانم برفت از انتظار،
تو نمی آئی دگرھا از سفر باز آمدند
Where are you, my son? I am beside myself with worry. You have not returned from journey like others!

24

Neither are seen cotton pods on the plants nor are the spinners available. The commercial centre is deserted. My heart melts at its desolate sight.
Note: The above three verses portray frailty of life on one hand and paucity of spiritualists on the other.

25

The spinners have done their job, and brought head-loads of yarn (to the market). That particular yarn is very much in demand which has been approved by the Beloved (Allah). The fortunate spinner would indeed receive tranquility as a result of his labour (i.e. he would be immune from all worries about the Day of judgement).
Note: This verse refers to the post-mortem appreciation of a righteous seeker.
The entrants in Paradise would say “He has out of His mercy, settled us in the abode of Eternity, where no toil will touch us nor weariness effect us therein”. (35, Al-Fatr).
Surely those who believe and do good deeds, on them shall come no fear, nor shall they grieve . (69, AI-Maidah).

26

Whoso does not know how to spin fine yarn let her strive and, no matter, turn out qualitatively poor stuff. (She should not burn her heart over it). Eventually her inferior yarn was accepted and duly weighed. The unsophisticated woman was liberally treated, though her yarn was meagre and rough.
And the weigh-out on that Day would be certain; then whoso’s scales are heavy, it is they who shall have prospered . (8, Al- Airaf).
مانبودیم و تقاضا ما نبود،
لطف تو ناگفتۂ ما می شود۔
I did not exist then and I made no request. But you are so Gracious that you hear and grant unuttered requests.

27

Those spinners, who had done spinning yesterday, are,however in difficulties (due to their ego and over-confidence). On the other hand those of the class, who are inadequately equipped with spinning paraphernalia, seem happy at Allah’s graciousness, (because of their humility and apprehension of rejection of their poor stuff).
فراق وصل چہ باشد رضائی دوست طلب،
کہ حیف باشد از و غیرِ او تمنائی
What is separation or union? Seek the friend’s pleasure. It is definitely reprehensible to wish from him anything other than Himself

28

When I took up the cotton in my skirt and went to the spinning yard, I was dismayed to find all my companions inert. Obviously they had gone to sleep (or died).

29

Those spinners who had plied their wheels with their mind (i.e. devotedly) at dawn time, and who sincerely remembered Allah inwardly), He would befriend them even if they did no actual spinning.
چہ خوش وقتی مطلوبم روزگاری،
کہ یاری بر خورد از وصلِ یاری۔
How fine is the time and happy that occasion when a friend enjoys union with a friend

30

When the texture of yarn was examined and weighed many faults were detected therein. The spinners were called up and asked individually in confidence to account for them. Let each of them apologetically reply: “I am really at fault. I am sorry, I could not smoothen the intricacies in the cotton yarn”.
Note: Arguments before Allah do not avail at all.
Our Lord! I we have (Indeed) been hard on our souls . (23, Al- Airaf).

Sur Dahar

Chapter I

VAI-27

I have been amidst the mountains since yesterday, and I have had no wink of sleep. O mother! Pray return home so that you may not suffer on my account.
The fact is that my relatives do not want to take me with themselves, but I do desire to go to them.
Since yesterday I have languished and weakened.
All other women are united with their husbands but I am entwined to taunts (for abandonment by my husband.)
Just as the pomegranate yields red juice, similarly my heart sheds bloody tears through the eyes and is red like the pomegranate flower.
Abdul Latif says, O Allah! May you join me to my Beloved”.

1

(old) O Allah! Your very name inspires in me growing confidence and hope. O Creator! Your forbearance is inestimable. O Allah, the Lord Fosterer! Your name alone pervades my mind.

2

(old) (O Allah!) Your name is indeed sweet and I have complete reliance on you. I have been to many other ‘doors’, but there is none to rival yours.

3

(old) Naturally my prayer for your mercy is consistent with your very illustrious name (or reputation). You need no pillars or prop. You are a shade and a shed. What need I tell you since you know everything?

4

O King! Your sovereignty is indeed amazing. Sometimes You drown leaves and keep stones floating! (i.e. sometimes persons with light record of good deeds are approved by You vis-a-vis those with a heavy record of the same. If you condescend to come to me, I would be honoured inspite of my dirtiness - (or sins).

The following instance taken from the موت کا منظر and translated by me will, I hope, illustrate the importance of the above verse:
A saint had said: Once I observed a young woman peregrinating round the Qaaba and saying: “O Merciful Allah! I remember your past favours”! She bore a child on her shoulder. I enquired from her as to what had transpired between her and Allah which she referred to during the peregrination. She related her story as under:
“Some time back, my husband and my child and I had boarded a boat on the high sea. Unfortunately the boat struck against a rock and foundered. It sank alongwith the crew and the passengers. Miraculously I found myself on a plank of the boat holding fast my child. I also observed a Negro sitting on another plank. We three were the only survivors of the tragedy. After some time the negro managed to bring his plank near to mine and got on it. Soon afterwards he moved towards me and made carnal overtures. I appealed to him in the name of Allah to realize our precarious position and remember Allah instead. But he did not relent. He seized my child and threw him in the sea. I fell on my knees and prayed to Allah to intervene and save me from the monster. Suddenly a whale appeared and seized the negro. He made a morsel of him. I thanked Allah for the rescue. My plank drifted for a couple of days and eventually reached a shady island. I got on the shore but remained there due to fear of the man and the beast. After some time I saw a boat sailing at some distance. I waved to it and the crew observed me. They took me on the boat. There was no end to my delight when I saw my child lying asleep in the boat. I madly took him up and hugged and kissed him. The crew thought that I was a mad woman. I then related my sad story to them. On their part they told me that a couple of days back a whale approached their boat with a child sitting on his back. They sensed a warning to take over the child or their boat would be sunk by the whale. Accordingly they took over the child and the whale left them in peace. The crew were so impressed by the miraculous reunion of the mother and the child that they repented of their past sins and prayed to Allah for Forgiveness.
This instance shows the working of Allah how He saved a little child and killed a monstrous negro! He makes possible what normally is impossible.

5

My Lord! Your sovereignty is simply incomprehensible. In brief You are the Almighty, the Omnipotent.

7

(old) O Beloved! Pray do not abate your interest in this wretched woman. She has no other anchorage excepting you. She remembers you alone and none else.

8

O Compassionate Allah! Pray observe ‘pardah’ from me and cover me up, as I am naked (i.e. sinful). You are the One to offer raiment. Kindly cover me up with it as a mark of your protection (implying forgiveness).
“o children of Adam! We have indeed sent down to you raiment to cover your shame, and to be an elegant dress; but the raiment of righteousness is the best”. (26, Al-Airaf).

9

(old) O Prophet, Mir of Madina! Kindly attend to my calls. I have entered the midstream, relying on you as my mainstay. O beloved! May you help those in the predicament to cross the (surf laden) current.
کشتیم را غیر یار ای تو کس،
نیست دیگر نا خدا یا مصطفیٰ
(Sanat)
O Prophet! I have no other pilot excepting you to steer my boat to safety.

10

(old) O Prophet, the Lord of Madina! Kindly heed my calls. I rely solely on your aid. I know of no other shelter or support.

11

(old) O Prophet, the bridegroom of Madina! Kindly heed my calls. I request you kindly to stage a come back as I am a sinner and I rely on you as my mainstay.

12

(old) O Prophet, the sovereign of Madina! Kindly attend to my prayer. In the name of Allah, O beloved! Kindly reach me at your earliest convenience.

14

(old) O Prophet, the lion of Madina! Kindly attend to my calls. Kindly take your auspicious steps towards me as I, a sinner, rely on you alone.

16

O mendicant! Proceed to Madina, using your eyes (out of regard) as your feet. There the pupil of the Prophet’s eye glitters and sheds light. (He sees those who stand in his presence.) His followers behold his grace and get tranquility. (O seeker!) You should proceed there to stand in his august presence reverently and see him to your satisfaction.

17

(old) .O Allah! Kindly blow that breeze which may facilitate my union with the dear One. When I sit on the high way and gaze (in the direction of Madina,) I do not get dejected or become pessimistic at his non-appearance.

18

(old). I looked over all the pathways (leading to Madina) in the hope that in case the Prophet condescended to come that way, my eyes should be able to see him.

19

(old) Yesterday I gazed strenuously for the Ketchi Lord. Would that I were to see the camelmen of King Punhoo reversing their course towards me!

20

(old). Today I gazed for the beloved’s camelmen out in vain. O King Punhoo! Kindly reach me so that the thirst of my eyes may be quenched.

21

(old) Today the camelmen did not turn up though my eyes had looked for them in their direction. My eyes are so much afflicted due to the separation from King Punhoo, that they do not shed the (normal) watery tears.

22

(old). But instead they shed blood while they gaze. If Punhoo had been kind to me he would have taken with himself this bondwoman.
آب شوم سجدہ کناں تابہ گلستاں بروم۔

Let me become water, (i.e. shed tears profusely) in prostration so that I may go to the garden i.e. Paradise

23

(old). My eyes were so much strained by pathetically looking for Punhoo that they shed bloody tears. If my beloved, who had departed after union with me, were to come back I would be relieved of all depressions and would be healthy.

24

(old) My eyes gazed long and fixedly and in that process they shed bloody tears. Virtually I am like a wooden ladle in the hands of the strangers (or) the stranger holds the ladle and distributes sorrow therewith among his votaries.

25

(old). Today I am cleansing my premises in the hope of my beloved’s visit. He has been among the mountains for a very long time. May he return to me soon!

26

(old) May my beloved soon return to me! He has been away among the mountains for a very long time. O mother! The love for the Baluchi has made me miserable.

Chapter II

VAI-21

I pray and hope that my beloved would not do it - that he would abandon me amidst mountains. My mother! I very much hope so. I appeal to Allah too in that behalf! I yearn for union with him and I shed tears all the time.
My love for the Baluchi Lord has neutralized me and made me beside myself. Hence I am roaming about amidst mountains.
Hot winds blow and the days on that account are extremely hot here.
(O Allah!) May you join me to my Beloved in the same way as You satisfy the yearning of the white footed antelope for rain!
(O Allah!) the Hearer of my requests! Kindly unite me with the Beloved. “Verily You are the Hearer of requests”. ( 38, AI-Imran).

1

(old) Other women too have consorts but mine is a veritable treasure for me, in as much as he is not only conscious of my faults, but he has actually covered them up by his hand.
The Prophet is more interested in his followers than they themselves are .
(6, Al-Ahzab).

2

(old) Other women too have consorts, but mine has no peer in liberality of outlook. The fact is that even if he were to see me sinning, he would not betray me to others.

3

(old) Other women too have consorts, but mine possesses unique forbearance. When he notices my being at fault, he quietly covers it by his shirt.

4

. (old) Other women too have consorts, but mine has supreme ideology. The fact is that if he were to behold me sinning, he will not give publicity to it.
TRADITION: The Prophet did not lose temper . He never slandered or gave publicity to a person’s faults. He never reproached a person.
(Nashar-aI-Tayab). -

5

(old) You developed differences with your consort and preferred to flirt with a worthless rival. O stupid ignorant woman! You ignored the grain in favour of the chaff.

6

(old) May beloved not withdraw from me his arm (of patronage) or lift from me his shirt (of cover) (particularly at early dawn time!) I may in that case get my consort reconciled to myself secretly from others.

7

(old) My consort! Pray visit me, a humble woman, in my cottage. O Darling! Your shirt has given me the necessary cover (of protection.)
Note: Here the ‘shirt’ seems to be symbolic of the shirt of Hazrat Yusuf who had sent it to his father for restoration of his eye sight.

8

(old) O Consort! So long you are with me, I would not feel forlorn. The rafters are broken and the roof of my cottage has given way. None else (except you) knows how to repair it. (i.e. I am broken up by the vicissitudes of life and you alone can help me out.)

9

. (old) O you who are asleep! Awake. It is not desirable to indulge in excessive sleep. One does not attain to union with the Sovereign through catalepsy.
از خواب گراں، خواب گراں، خواب گراں خیر،
(Iqbal)
Awake from this heavy sleep.
ای پاسبان بیدار شو خفتن نشاید پاسبان
(Roomi)
O you guard! Awake. It does not behoove a guard to sleep

11

(old) Those persons who have the credit to keep awake (at night) would, according to Latif, get the rust removed from their hearts. Sayed says: “O young man! Get up at dawn time and make efforts (to please Allah)”.
Note: The word ورنه may mean ‘young man’. The above translation is based on this interpretation. But it also means ‘in the other case’. The stanza would then be translated as: The Sayed says: in the other case do your best in the morning, i.e. offer the morning prayer. If we adopt the first interpretation, the sign of exclamation shall be inserted after ورنه prefer the first interpretation.
Verily getting up at night is the most potent means of subduing the self .
(6, Al-Muzammil).

12

(old) You will gain nothing through sleep. Better keep awake and remember the beloved. In the other case your life will soon come to an end, and then you will rue its wastage.

13

(old) O stupid man! The nights that you pass in this world are in fact few. Do not make an error in that connection. The other nights that you shall have to pass alone (in grave) would be numerically very many more.

14

(old) O friends! I have indeed suffered immensely due to sleep. It is this (wretched) sleep that has alienated me from my beloved’s closeness or union.

15

(old) O friends! I have indeed suffered considerably due to sleep. My beloved has crossed Harho mountain and I am yet swaying and nodding drowsily!

16

(old) The night has passed. The constellations are dimmed in brightness. The dawn has set in. O imbecile! You have lost valuable opportunity and you shall certainly rue it.

18

(old) You slept for full nights and you dropped remembrance of the the beloved too. Possibly you thought that he would be with you in your house all your life.

19

Those with beautiful faces (i.e. with good performances) are in difficulties; and the evil minded persons laugh and enjoy life. They have forgotten the job with which they have been commissioned in this world.
Benefit yourself with your disbelief a little while; you are surely of the inmates of fire. (8, AI-Zumar).

20

They saw the foam and went astray at its sight. They did not taste the milk beneath it. They bartered their religion for (the attractions of) the world and certainly they were the losers in the bargain.
These are they who have taken work in exchange for guidance. But their Naffs has brought them no gain, nor are they rightly guided.
(6, AI-Baqarah).

Chapter III

1

The cranes that are to go away today, created a furore in the mountains. In fact last night too there was a great commotion in the mountains on account of their departure.
Note: The crane is a large size monogamous migratory bird from Russia. It is red in colour with the back ground of white. It flies in flocks, and never moves about except in pairs. It generally lands near some reservoir, pool or small lake. It has a beautiful long neck. It is definitely a spectacular bird. It used to visit Sindh in a sizeable number in the days of Shah Abdul Latif. It is a rare sight in Sindh at present. It is reported to be landing in Dera Ismail Khan tract instead. The hunters generally used decoys to trap or kill these birds near the place of their landing.

2

The cranes coo and cry alternately. Perhaps they are about to depart. They have left their young ones behind in their native hills and it is on their account that they yell.

3

They had landed in the Darhi valley as per the ancestral convention. But the soil happened to be hard and rough for their wings; and their feet suffered on that account.

4

The cranes, as usual, landed at the same place where their predecessors had done. (They hoped that some day they shall return to their original place.) But the pity is that I do not find a trace of the dear ones any where. Obviously they have left earlier.
Note: In the above two verses there seems a tacit reference to the Divine assurance to Adam contained in the Quranic verses to the effect that those of his progeny, who maintained faith and performed good deeds, shall come to no harm or grief, and that they shall be readmitted into Paradise. (Vide 25, AI-Baqarah).

4-A

The (isolated) crane refuses to pick a grain. She merely stands and weeps in the memory of her dear ones. In extreme anguish she expresses pathetically that she yearns for the departed cranes. (Kazi)
Note: It is a habit of the crane that, when isolated, she refuses to take food.

5

This particular crane that had detached from the flock, remembered her associates, recalled the lake, (where they collectively swam), and was depressed on account of these memories. She pined and languished due to their absence, and she sent them messages.

6

O Crane! How is it that you have forgotten the flock and remained quiet in their absence? Could not sweet memories of the dear ones kill you?
شرم بایدت از حیات خود کہ بیدیدار او،
درد دلِ من آرزوی خیر و شر باز آمدند
(Kamaluddin Ismail of Iran)
It is a matter of shame that in his absence too the thoughts - good and bad - should again enter my mind.

7

(old) O crane! Yesterday your flocks passed away. What will you do in the lake without the dear ones?

8

(old) The cranes move about in a flock. They do not disrupt community bonds. just mark! The birds have better values of social association than human beings.

9

(old). The isolated crane belonged to a big flock. (The others have gone away and she is left alone). She refuses to pick up grain in the company of other birds. (Poor creature!) She called repeatedly (her past associates but in vain). In the meantime the night too wrapped itself.

10

(old) The cranes originally hailed from the mountains. It is the destiny that brought them to this place. None of them is to blame for this forced migration and none can move against it. The subsistence is in the hands of the Providence who obviously had wished it that way.
“We provide you with subsistance”. (182, Taha).
Note: (1) This verse may also mean that the man originally lived in Paradise. Later, not by his fault nor by his consent but in pursuance of the Divine decree, he was forcibly transplanted on earth. After all Allah is the provider of the livelihood wherever He wills and He willed it that way.
(2) It may also refer to the migration of the poet’s ancestors from the mountaneous Arabia.
خلق چوں مرغابیاں زادہ ز دریای جان،
کئے کند ایں جا مقام مرغ کزین بحرخاست
(Roomi)
Mankind, like the water fowls, are sprung from the sea, the Sea of soul, risen from that Sea, why should the bird make here her home?

11

(old) O crane! Keep silent. Do not warble and thereby refresh the heart’s wounds. How long can they remain at home, who smart under the wounds caused by separation from their dear ones?
Note: The last portion is a sort of soliloquy on the part of the poet.

12

(old) O crane! Keep silent. Do not warble and thereby reopen the pores already made in your heart. Please see that you do not betray your feelings by allowing tears to trickle down your cheeks at dawn time.

13

(old) The crane and that made me remember my dear ones warbled yesterday. The fact is that without him I pass miserable days here.

14

(old) Since yesterday the crane has been sending out affectionate strains in the northern direction. Possibly she has seen her beloved in a dream and is sending out strains in pursuance of it.

16

(old) O crane! Yesterday there was talk about you in the flock. Your brothers and sisters in the pond remembered you very much. I hope and pray that you do not fall in the trap as projected by the huntsman (i.e. Satan).

17

(old) O crane! Do not fail to distinguish the straw which the hunter uses to camouflage the trap beneath it. The fact is that he has disintegrated lots of flocks through his deceitful murderous trap.
(Satan said) “Then will I surely come upon them from before them and from behind them and from their right and from their left” (17, Al-Airaf).

18

(old) The crane had not noticed the arrow which the hunter had planned to use against her. He took the aim and shot it suddenly but fatally. Thus had he liquidated flocks of cranes earlier and affected their ranks.
مسکین خبرش نیست کہ صیاد اجل،
پی در پی اونہا دہ جان می طلبد
(Khayam)
The poor creature did not know that death lay in ambush for her and was after her life

19

(old) O crane! Pick up your grains circumspectly in the Badamani waste land! Beware! Better do not go to sleep because countless huntsmen have got in the mountains with evil designs.
Note: These huntsmen may imply the huntsman Satan.
ای کبک خوش خرام کجا می‌روی بایست،
غره مشو کہ گربہ زاہد نماز کرد۔
(Khayam)
O struting partridge! You strut about conquetishly. Do not be misled by the fact that the cat has become pious and taken to prayer

20

(old) The hunter wears dirty clothes and he carries a gun in his armpit. He goes on killing all and sundry including royal personages till he reaches the mountain passes and completes his peregrination of the world.
Note: (1) The angel of death is ever busy with his mission to liquidate those whose term of life had expired.
(2) The mountain passes may mean the end of the universe.
(3) The above five verses may also refer to Satan, who is busy all the time with his nefarious programme to way lay and mislead human beings.

21

(old) O you poacher! May you die and your secret traps be blasted! Yesterday you poached among lovers and caused them asunder (through a deliberate design).
TRADITION: The Prophet of Islam referred to death as the destroyer of all worldly pleasures, affiliations and programs.

22(1)

(old) They (i.e. my relatives) seem to have moved towards the catchment area at the foot of mountains. Is it a fact that they have really migrated there? In that case they have made me wretched and full of grief.

23(2)

(old) There is commotion in the mountaineous catchment area. Could it really mean that the herdsmen have migrated there? O mother! it seems these elegant persons crossed the tract during the last rains.

24(3)

(old). The rocks, mountains and their catchment areas are generally the halting places of these herdsmen. (O woman!) Why did you not take your wherewithal on your head and leave along with them?
Note: If لَهي is interpreted as لاهي then the second stanza may be translated as: Why did you not disburden yourself early of the worldly affiliation and leave without them?

25(4)

(old) I wish long life to the herdsmen under whose patronage I live in this world, so that they may take care of me when I am in difficulties here.

26(5)

(old) O friend! Please contact carefully the herdsman and deliver to him my message that I am living in isolation on the valley’s bank at the foot of the mountains.

27(6)

(old) O mother! Who can afford to vie with the herdsmen who have fixed Friday nights for distribution of milk in charity?

28(7)

(old) To keep a herd of animals and to live separate from other herdsmen would be inconsistent with their professional code. Sometimes however (out of the correction) they take their animals to an isolated pen (in a jungle valley like the poet himself who had settled on a mound). But let me warn you! Even if your relatives be strong persons, do not remain off the guard (against death; none can afford to ignore him in any circumstances) (or) if the dacoits or the cattle lifters be your relatives, then too feel apprehensive from them.

29(8)

(old) (Wherever they are) their jars are noisy with the churning of curd. The way farer are attracted to their camps and they benefitted thereat. In fact their dwelling place revives and enlivens weak and miserable persons.

30(9)

(old) The fair brownish buffaloes seem to have waded through the sheet of water, because water still drips in drops from their bodies. Obviously they have had enough of seasonal rains in the catchment area of the foot of the hills.

31(10)

(new) The herdsmen’s women do very good service. They serve their guests first and then they take their meals.

32(11)

(new) O mother! I see the deserted place where the herdsmen had encamped for a short while. They used to serve others liberally with pure (water or milk) from jars. It is a tragedy that all of them have left us.

34(13)

Where have the herdsmen gone who used to reside at these places; Let us explore both sides of the forest (i.e. the world) for them, O friends!

35(14)

(old) These days their settlements are deserted and quiet; nor are the herds visible anywhere near about them. O mother! Possibly the herdsmen have migrated permanently and settled at Chitand (i.e. they have died and departed.)

36(15)

(old) If you want to graze your cattle on a green meadow, (i.e. in the ever green gardens of Paradise), then go along with (or follow) the other herdsmen (and remain in their association). In that case you will have no occasion at any time to hear a groan of suffering or loss.
“No fear shall come to them, nor shall they grieve”. (112, Al-Magareb).
TRADITION: On the Day of Judgement a person shall be among those whom he loved in this world.
ہر کہ خواہد ہمنشینی با خدا،
او نشیند در حضورِ اولیاء۔
(Roomi)
He who seeks proximity with Allah, associates with spiritual leaders.

37(1)

(old). The Jarejas had rebelled against the king that was indeed a bad performance on their part. How would they, under the circumstances, be entitled to enjoy the royal meadow with multiple path-ways?
Note: This verse may also be interpreted as under: The infidel atheists who deny the existance of Allah and His Oneness and disobey His commandments, shall not be forgiven nor admitted in Paradise, which has vast gardens and multiple doors and roads.

38(2)

(old) O Jareja Samas! Keep awake. You should not indulge in a care free sleep, (particularly when you have forfeited the royal patronage by your refractoriness). Beware of Lakho, who is committing depredations in your region.

40(4)

(old) Lakho and his accomplices are generally busy with cleaning their mounts and settling their saddles (i.e. they keep their mounts clean and saddles ready to go out at any moment). These are their symptoms. O Kutchi (the prosperous capital!) They will tighten the belts of their mounts and cause havoc to you.

41(5)

(old) The Raja heard of Lakho’s crimes. He became extremely panicky. He mounted a steed and left Kutch Bhuj. The prospect was that none could stay in Kutch with Lakho and his accomplices harassing all.

42(6)

(new) The Raja mounted his steed and left Bhuj in panic at Lakho‘s activities. (There was another reason for his panic or flight to wit). Jasso and Jasraj the two local chiefs, had developed differences with the public and in view thereof they took no action against Lakho. They may even be in collusion with him. The concensus of opinion there was that none was prepared to stay in Kutch in view of Lakho’s crimes.

43(7)

(old) It is indeed Allah’s mercy that Lakho and his steed Lakhi -both are dead. O sisters! Thus Allah has removed a great cause of worry from the people of Kutch. It was generally expressed by isolated dwellers that their cattle were safe after Lakho’s liquidation.
Note: The following verses, quote instances of Lakho’s depredation (or the havocs of death.)

44(8)

(old) O herdswomen! You should have tried to move Lakho by entreaties. Perhaps that brave horseman might amend his policy (or conduct) in your case (and may not have taken away your herd).

45(9)

(old) The herdswoman wept when she put the young ones of the animals in the pen, because Lakho had taken away all her grown up animals with himself.

46(10)

(old) The herdswoman wept while standing by the side of the enclosing fence. Her numerous pedigree buffaloes had been taken away by Lakho and his confederates.

47(11)

(old) The herdswoman wept while standing near the enclosure. She wailed tearfully that her entire herd was taken away by some mounted dacoits. The fact is that on both sides of the catchment area consternation prevailed about Lakho’s ruthless excesses.

48(12)

(old) The herdswoman wept and wailed while she enclosed the younger stock in the pen. She cursed Lakho by name amidst hysterics. She said: “Let none keep the younger animals in pen, because Lakho moves about with his confederates and he would take them away.

49(13)

(old) There are millions of Lakhas (in the world) but Lakho Phulani was of different pattern. Even the kings quaked in their forts at the mention of his name. So far jarejas were concerned, they used to have nightmare about him in their sleep.

50(14)

(old) There are millions of Lakhas (in the world) but Lakho Phulani was of different kind. Members of the Od community entertained no worry, as they thought that they enjoyed his patronage.

51(15)

(old). Lakho used to mount the mare by name Lakhi~ He used to seize beautiful damsels and then mightily resisted their restoration. He would ruthlessly treat all of them on the morrow (i.e. soon afterwards).

52(16)

(old) Let not the structures put up by the Odes weaken! Let them may sit in them and settle labour charges with Lakho (who often engaged them on construction works)!

53(17)

(old) The Od woman used to express with confidence that Lakho had undertaken to protect them; and that he would never deceive them as they themselves were unsophisticated persons.
Note: Lakho the dacoit had perhaps married an od woman and that had given the community a sense of security against his depredations.

54(18)

(old) O Lakha! We are your proteges - the dirty and reproachable Odes. Our cottages are at your sufference. In fact we have been sitting under protection. (This is what the Od woman always pleaded).

55(19)

(old) When they put up their dwelling cottages, they never thought of migrating from them. But Lakho swooped on them all of a sudden.
Note: The man does not think of his death when he constructs a house for himself but time will make him wiser.

56(20)

(old) While they were busy with the construction of houses (Lakho attacked them and) they were forced to abandon those very same houses. Their dwellings and their house-effects are lying there unattended.

57(21)

(old) (The poor) Odes used to get up early in the morning and take up their old and worn out winnowers in hands and spades on their shoulders for doing labour. They were very mindful of their daily routine (i.e. prayers). O Lakho! Even those poor Odes are migrating due to your depredation. (Death does not spare any person - righteous or unrighteous).

58(22)

(old) One day a man is a proud bridegroom; but some other day his corpse lies in a grave yard. Why then and how long can one build a fort on a sandy waste?
Note: I have altered order of the verse on the ground of appropreateness.
عاقل بچہ امید دریں شوم سرا،
بر دلت او نہد دل از بہر خدا،
ہرگاہ کہ خواہد نشیند از پا،
گیرد اجلش دست کہ بالا بنما
(Khayam)
What hope has this deadly Inn for the wise?
And why does he hanker after annas and pies?
For, when he hoards and wants to settle down,
His hand is pulled by death and asked” He! arise”.
بد عہدیءِ عمر بیں کہ گل در دہ روز،
سر برو نمود و غنچہ کرد و بشگفت و بریخت
(Iraqi)
Just mark the infidility of the life! In barely two days time the rose sprout, buds, blossoms (and decay) and sheds its petals.

Chapter IV

VAI-19

O Beloved! (i.e. the Prophet of Islam): Kindly allow me what you had granted to the other shapely persons (i.e. kindly grant me, a sinner, the same favours which you had granted to the righteous people); (or you have adorned yourself for my sake. What a pleasure to note it!)
O mother! Some day I shall die while yearning for my Beloved.
He struts on toes like the ‘Pabiho’ and the peacock.
He has immense sandal fragrance and perfume. (He liberally smells of them.)
In fact by his contact, the mountain is full of the flavour of musk and the fragrance of flowers.
Abdul Latif says: “O Allah! Kindly join me to my adorned Beloved”
Note: The above Vai clearly seems to have been written in praise of the Prophet, who according to traditions, always smelled of perfume.

1

O Kandi tree! Please do relate to me some reminiscences of the old beneficiaries from this irrigational branch. How did you pass your nights and days in the good old days (when the branch flowed fully and the trade prospered happily?)

2

O Kandi tree! Please do narrate to me some anecdotes of the past beneficiaries of this branch. It is a pity to see you so depressed these hard days!

3

O Kandi tree! Please do tell me if the dear patrons have really abandoned you. It is strange that your fruit is so full, that it drops in bunches from your branches inspite of your bereavement!
Note: سيڻن normally means relatives. Here I have interpreted the word as patrons.

4

O Kandi tree! If you really felt so much bereaved on account of the absence of the old beneficiary traders, you should never have blossomed on your branches with an unruffled non-chalance.

5

O Kandi tree! If you really felt so forlorn due to separation from the dear ones, you should not have borne yourself so unconcernedly as to allow flowers on your branches to bear fruit.
بہ ایں دل شکستہ و ایں جانان نا امید،
کے طاقت فراقِ لقای تو داشتم۔
(Kamaluddin Ismail)
With a broken heart and a frustrated life,
How can I bear separation from your face?

6

O Kandi tree! How old (or tall) were you when the branch flowed to its full capacity? Do you happen to meet any pedestrians like the old Jasudas these days?

7

Could it be time, (it is almost unbelievable) that the branch has really dried up and that Ak fibre plants have sprung up widely and blossomed on its banks. Is it also true that such local inhabitants have lost the financial potentiality the branch has dried and the tax collectors have withdrawn?

8

When the Dagi canal (possibly an off shoot of Patihal) and itself flowed by the side of Balyar, then the jassuda businessmen stock of thorough bred Arab horses.

9

At present the branch has practically dried up with a little water streaking along its bed. Sar grass has grown on its banks. Patihal canal too had not received the same old water supply. Accordingly these days there was a thin concourse of people in the canal areas.

9-A

A. (new) O Patihal! You do not carry the same discharge of water as before! What particular worry could have dried you to such an extent that the sand deposited on your bed?

9-B

(new) Patihal replied: “I have dried up due to the sad memories of my friends, the jassudas. l am disconsolate about them”.
Note: This verse shows that Patihal had dried up very much before Shah’s days. It is obvious that Shah did not know the cause of the canal’s desolation.

10

The branch did not flow at the old discharge level. (There was an appreciable fall in it.) The boatmen had already taken cognizance of the fall in water level and diverted their boats to other canals. In view of these circumstances even the carefree and friendly Jassuda tradesmen were very much worried due to the fall in the level of water.
Note: Verses No. 1 to 10 depict fraility of life and of the material prosperity.

11

So long there flowed a stream of water in the branch, O fish! you did not swim back to the river, (but you sought refuge in ‘Sar’ grass.) Why do you think of retreat now when there is no way of escape and no water in the branch? You will have to bear the onslaught of the fishermen on your head.
Note: The verse may mean that the repentance offered by a delinquent when he is face to face with death, is unacceptable; and he will have to receive punishment for his transgressions.
(vide verse No. 18, AI-Nisa).

12

When water was in abundance in the branch, O fish! you did not swim back to the river. Today or tomorrow the fishermen will catch you in their nets.

13

When the water level in the branch was high, it did not occur to you, O fish! to retreat to the main river. Now the fishermen have impounded you by pitching poles on all sides.

17

When my Beloved entangled the hook in my tonsils, He never bothered to disentangle it therefrom.
العشق عیش و طیش
Love exhilerates you and then puts you beyond the mark.

18

When my Beloved fixed the hook in my tonsils He neither extricated it nor did He put me to instantaneous death, but he just allowed it to remain there with the painful cord dangling (so that He may pull it again at any time.)
در محبت تا نہ سوزی بال وپر
کی شوی ہمرنگ آتش سر بسر۔
(Hazrat Bu Ali qalandr)
So long you do not burn your feathers (i.e. body) in the fire of love, how can you be one with fire in totality?

Chapter V

Sur Ripp

Chapter I

VAI-29

Do not despair of aid from Him who patronizes black heads. O mendicant! unpack your goods and sit (imploring) at the Lord’s door.
He is extremely near you, (nearer than those who are near you.) Why do you then bawl out to Him?
Note: The above verse is based on a tradition that the Prophet had asked his followers not to invoke Allah loudly as, according to him, He was nearer to them than their camel’s neck.
We are nearer to him (i.e. the man) than even his jugular vein. (16, Qaf).
He (the Prophet) sits near the ugly persons and He collects to himself those who are dirty (i.e. the sinners).
Thousands came as apostles to the world. But our Prophet also was apostle plus a merciful person.
O blackhead! What sins of yours would you eliminate or deny before the generous Lord?
It is useless to resort to unavailing floats (i.e. pretexts or intermediaries) in the presence of the Wonderful Lord.
Just recollect that Adam was created from what was dug out of a pit (i.e. earth). (That means that the man basically is nothing, and as such he should be submissive rather than argumentative.)
Abdul Latif says: “The Friend shall certainly respond to my call (and come to my relief) when I am beset by difficulties.
ساربان بارمن اُفتادہ خدارا مددی،
کہ اُمید کردم ہمرہِ محمل کرد۔
O caravan-incharge! Help me in the name of Allah, as my baggage has fallen down. I joined this caravan and the litter simply relying on your grace.

1

O mother! My heart is extremely sad with grief. But then it surely befits the love afflicted persons to pursue their journey i.e. course of conduct unflinchingly.

2

When woes overtook me, my Beloved (the cause thereof) deprived me of my health. O mother! It is the travails of separation from the Beloved which are killing me.

3

Pathos has no hands or feet (to move about or catch hold of its victim) love causes it and permeates it and it narrates it and then flows through the body. Its pains originate and assemble in the region of the heart and then travel in various directions. Who else like me can pass life alone without the Beloved.

4

Just as the grass grows naturally in barren lands after a rain-fall, similarly the travails have a wild growth in me as soon as the Beloved separates from me.

5

What had been kindled within me (by my Beloved) on his departure has now developed into a conflagration. How can it be put out when it is being fanned by the Beloved Himself?

6

It would reflect immaturity on my part if I divulge my painful condition. Simultaneously it is very difficult to suppress it. At present too my body is feeling the pains and the consequential discomfort, O mother!

7

Just as when a frying pan is placed on fire, its bottom, is scalded due to contact with it. Similarly my Beloved has created the same situation for me by serving me a sip of His love, which keeps the fire of love always burning within me . Even then welcome indeed is the slow fever it caused, only that the Beloved should not separate from me.

8

While I lay asleep, I felt the pains of separation growing within me like vines encircling upwards, I writhed with them and suffered them to the point of restless wakefulness and then helplessly I left the bed.

9

You may then give vent to your woes in secret but try not to betray them through tears. Till you find somebody who can relieve you of them, suffer the anguish patiently.
عشق آں نبود کہ ہمچو بلبل نالی،
ہرگہ کہ بمیری و نہ نائی عشق ست
(Khayam)
That is not love if you wail like a nightingale. A lover may die but not moan. That is love.

10

You may even shed tears due to the anguish, but that should be done strictly unobtrusively. Never betray anguish during the Beloved’s absence. just as the roots of the lotus plant in deep water become strong, similarly you should develop fortitude to bear the ever-increasing pains of separation.

11

Do not cease remembering the Beloved (even though it may aggravate the anguish,) nor enjoy sound sleep in complete oblivision. You should so adjust yourself that each succeeding day should add to your pains.

12

My heart constantly bewails and weeps for the beloved. It knows no rest. My heart would remember him for whom it is trained in that behalf

13

I can never cease remembering him, missing him and pining in his absence. O mother! Do not think for a moment that I can live without him.

14

Just as a herd of grazing camels does not remain stationary at one place but strays here and there, similarly my heart too knows no peace, but is always restlessly on the look-out for the beloved. In fact when I fell in love with him, it was not with a view to forget him or fall out with him later.

15

O Allah! May he not forget me! I always remember him. My heart is inwardly intertwined with him.

16

I try to restrain my heart every moment not to languish for the Beloved, but all in vain. The more I try to restrain it, the more it demonstrates.
میتواند کہ دہر اشک مراحسن قبول،
آنکہ دُر ساختہ است قطرہ باراں مرا۔
It is possible that He may approve of my tears on the analogy that a drop of rain becomes a pearl.

17

There are clouds in my head and rain does not stop from my eyes (in the form of tears). The fog banks are always there. Last night my heart remembered the Beloved very much, (and it was restless on that account). O Darling! please do come and attend to me, because I am completely overtaken and beset by grief.
بادیدہ و دل از دہہ ماندم ببند غم فرو،
اندوہ پنہاں یک طرف آشوب پیدا یکطرف
(Ghalib)
I was pulled down by the travails on two fronts, to wit, the eyes and the heart; and they manifested through internal sadness on the one hand and open restlessness on the other.

18

The rain originates and is formed within me. Why should I think of (and wish for) clouds? For the entire day my Beloved’s clouds (recollection) do not leave me for a moment.

19

While lying (on bed) I seem to have recollected some attribute ( or favour) of the Beloved. Immediately tears flowed from my eyes and my pillow and hand (under my head) became wet. Thereafter I remembered Him more and then I realized O Friends! that my existence without Him is gratuitous (or out of question).

20

I remembered the Beloved. It was a mental recollection first occurred to my brain whatever may be my physical condition (it seems certain that) I shall not forget Him. Tears flow from my eyes, and my hands (in wiping them) get damp.

21

O Beloved! I merely live on the memory of certain bits about you. It is impossible to count your favours, they being innumerable.
Which, then, of the favours of your Lord will you deny? (13, AI-Rahman).
“If you count the favours of Allah, you shall not be able to do it.”
(34, Ibrahim).

22

As I recollect things about you, I refresh my love and share it with them and repeat them lovingly). All my veins throb with your love beneath my bodily hair like the chords of a violin.
سچ میدانی چہ میگوید رباب،
ز اشک چشم و از جگرہای کباب۔
(Roomi)
Do you know any bit of what the violin says? It conveys to you the significance of tears and a roasted heart.

23

My mind knows no rest. Even the endless public reproaches have influence on it. Miserable me! I am as much enveloped in sorrows as road side tree is covered up by the dust blown against it.

25

I console the heart for the entire night, and just as at dawn time I feel to have succeeded in diverting it, my love again puts it on the same rails.
Note:(1) After offering the late night optional prayers and seeking forgiveness of Allah at dawn, as referred to in verses No. 17 and 18 of chapter AI-Zaryat, translated below, the seeker just thought it fit to attend to his worldly commitments, when suddenly he heard the Muazzin’s call for early morning prayers and he was led back to the prayer mat.
Verse No. 17: They used to sleep but “little of the night”
Verse No. 18: And at dawn of the day they sought forgiveness

26

When I remember him, the wounds reopen and I am overwhelmed by sadness and anguish. Inspite of it I do remember Him so much that the Beloved’s image is ever present in my mind.

27

When I remember him, his recollections overwhelm me. Even when I strive to forget Him, I fail in the attempt. Like a fractured bone, my Beloved’s separation causes me pain constantly.

28

(Often times) I recollect all these things and propose to remind the Beloved about them. But (the pity is that) when I meet him I forget all my grievances.
گفتگو آئینِ درویش نبرد،
ورنہ با تو ماجراھا داشتیم
(Hafiz)
It is not the principle of the true lovers to make complaints. Else I had a lot to talk to you about
وصل تو بدر کرد ز دل درد فراقم،
در صحن حرم با مغیلان چہ کندکس۔
(Mir Jan Ali Shah)
Union with you purges from my mind all memories of travails. The fact is that within the holy precincts (of Kaaba) none remembers the pricks of the roadside thorns

Chapter II

VAI-20

My friends! My relatives! I am watching the path of my beloved to whom I have to relate some confidential matters. O Darling! Such matters have increased with me to the size (and mass) of a tree.
My Beloved did not meet me in private, and I avoided relating my secrets to the evil one.
In the village of the Lalaai (i.e. the beloved) there is the feast of vermicelli for the entire night.
I really repent of what I did in the past (i.e. of my past misdeeds).
I hope and pray that He should not confront and embarass me with my past sins.
And do not cause embarrassment to me on the Day when all creatures shall be resurrected. (87, Al-Shura).
My eyes have developed the habit of shedding blood-red tears.
دل خورد زخمی زدیدہ خون چکد،
ایں چنیں زخم از کمانِ دیگرست
(Ahmed Jami)
(My heart has become wounded, but strangely enough blood trickles from my eyes. Obviously this wound has been caused by means of an unusual bow).
I have committed all my affairs to Allah, the Compassionate. Others adopt other methods.
Note: ڪريم may also imply the merciful Prophet.
So commit yourself to Allah , (79, Al-Naml).
Put your trust in Allah because He is adequate as guardian
(48, AI-AhzabI.)
بریں نازم کہ ہستم امت او،
گنہگار، و لیکن خوش نصیبم۔
(I am proud of the fact that I am the Prophet’s follower. Indeed I am a sinner but rather a lucky sinner).
Abdul Latif says: “O Allah! Kindly rectify my position as a sinner.”
Except those who repent and believe, and do good deeds, for as to these, Allah would change their evil deeds into good deeds, and Allah, is the Forgiver, the Merciful . (70, Al-F urqan).

VAI-21

I very much wish to see the beloved during my life time!
My affectionate beloved! Pray do not deny me your full patronage.
نگاہ لطف کے امیدوار ہم بھی ہیں۔
We too are supplicants for a look of mercy.
O Allah! Kindly join me to the party of my beloved.
(In case I do meet Him), I would touch his feet and cleanse them with my eye lashes.
From a distance I saw the beloved for whom I was yearning so much.
Abdul Latif says: “O Sisters! He has kindly granted my request ( to meet me).”

1

I have had no exclusive meeting with the Beloved. To whom should I relate His love secrets? Thus His secrets (or matters) have germinated in my mind like grass on the riverian fertile land.

2

His love secrets have now developed into a veritable tree. I have not divulged them to others. The Beloved, too, has not met me in secret, so that I could have confided them in Him.

3

The Darling has gone far off and I am passing the (winter) night in chill. O mother! Please do not prick me lest I may disclose my love for the Beloved in His absence (through tears).

5

There are no clouds on the sky but my body inwardly feels like a rain-laden cloud. The lightening will flash and there would be a downpour for those who entertain the (spiritual) love. The eyes, wherein the sweetheart dwells, shall not feel drowsy.

6

My Beloved! Do not dissipate clouds (or mercy) from your eyes towards me. Kindly cause a downpour to wash off all my misgivings. When I see you of course all my sorrows weighing on my mind for several days disappear.
Note: Hazrat Abu Bakr’s mind was often assailed by certain depressing misgivings when he was away from the Prophet. He complained of it to the Prophet and sought his blessing for their dissipation.

7

My eyes do not go to sleep. In fact they have shaken off all drowsiness. When I remember you, they are just ablaze (with the light of love).
قرار از دل شد و از چشم خوابم،
ندانم تاچہ در سر دارم امشب
(Nawab Subi)
I have lost peace of mind. My eyes have lost sleep. I do not know what is the matter with my head tonight.

8

What appears as untoward, from the Beloved is, in reality, not so, because it is not His policy to do any thing untoward. Despite His reproof you must seek Him as you cannot afford to bear His separation.
من ترش مصلحتم نہ ترش کینہ و غل
(Roomi)
I am sometimes harsh but that is for your good not out of spite.

9

My Beloved is multi-coloured and soft like a silken bodice. How can He, who makes mind ecstatic, be forgotten?

10

Just as an oar, when in operation, creates manyfold swirls in water, similarly the separation from the Beloved and the craving for union with Him constantly raise the endless propositions in my mind as to how to meet the Beloved. (My mind is constantly in a wail.)

11

Just as a temporary (shallow) well, when operated by means of a Persian wheel, yields water that is mixed up with sand, which cannot be separated from it, similarly my heart is inseparably charged with the beloved’s remembrance (or image), and it cannot be detached from it howsoever much I may try.

12

It is extremely chilly now and I am without a quilt or mattress. It is a pity that I have no consort (here) nor vitality (to help me bear the cold).
My youthfulness too is a matter of the past. The condition of those who pass winter in improvised and tottering huts may better be imagined than described.

13

The northern wind is fiercely blowing, and I have no quilt or mattress. The terrific cold will blast those whose abodes are in a weak and tottering condition.

14

The northern wind is unrelenting (tonight), and (unfortunately) I have no quilt , or mattress. For the entire night I had been pulling at the four corners of my head cover to wrap up myself. Thus did I pass the night.

15

Why do you not cover up and keep secret your love as the potters shut up (their pots) in a kiln? If the fire lost its heat, how can the pots be baked? Take the tip carefully from the potters and keep the flame aglow without any leakage or exposure.

16

Why do you not cover up and keep secret your love as a potter’s kiln? If the fire (in the kiln) were to lose its intensity, how can the pots in it be baked? You too should follow the instance of the potters in this behalf and not leak out the secret of love.

17

My dear friend! Learn love-making from the potter’s kiln. It burns within itself for the entire day and yet not a vapour comes out of it (to betray its internal plight).

18

When people go to sleep I try to shut my eyes and stifle my tears like the potter’s kiln. But (no sooner I succeed therein,) the flame (of love) gets rekindled on my remembering you, O my Darling!

19

It is not exactly known what the potter (i.e. Allah) mixed with clay and kneaded it (for making human moulds.) But He did mix something with it. If the malevolents (i.e. Satan and his confederates) were to know about it, Satan would die of the shock and his people would raise a wail of lamentation for him in this world.
“O Satan! what checked you from prostrating to him (i.e. Adam) whom formed with My both hands?” (75, Sad).
Note: (1) In this verse the poet seems to have relied on two Quranic verses - more on the first than on the second. Both verses are translated below. According to the sufistic conception of the unity of soul it is connected with the first Quranic verse, wherein it has been said that the mankind has been produced from one Being. Shah has always stressed this unity in the Ground and Essence of all souls. According to him, there is no plurality in the Reality, and as such all human souls in their plurality are One.
In this verse Shah seems to have implied mixture of the Divine Essence with clay for production of human beings. By (evil person) he obviously refers to Satan and his confederates, and more remotely to those persons who do not subscribe to the doctrine of Wahdatul Wujud or monism.
QURANIC VERSES:
a) And He it is who had produced you from a Single ‘nafs’ or (self).
(98, AI-Anam).
b) Your creation and your resurrection are only like the creation and resurrection of a single soul . (28, Luqman).
(2) The verse is capable of another interpretation as under:”Allah had entrusted the make up of Adam’s mould to the angels” (This is what Hafiz supports in his poem reproduced below). The angels mixed something with the clay. Possibly it was the Divine essence, or the sacred wine. If Satan had the least insight in it, he would have died of jealousy, because he himself was made of smokeless fire. If that information had leaked out to the universe, it would have been burnt to cinders because of the momentous nature of the information.
The verse No. 5, chapter V of Sur Kohyari may also be read alongwith the present verse.
جوہرست انسان و چرخ اورا عرض
(Roomi)
The noumenan self of man is the substance and the heavens are His attributes.
دوش دیدم کہ ملائک در میخانہ نہ زدند،
گلِ آدم بسرشتند و بہ پیمانہ زدند۔
(Hafiz)
Yesterday I saw that the angels opened the door of the tavern, mixed with Adam’s clay the (Divine) wine, kneaded it and made out the mould.

Sur Karayal

Chapter I

VAI-33

My friends! It is good for me and I am happy to belong to the Baluchi Lord. I am a bondwoman of the Kechi Lord and I bear the name of Natir. I would like to lift the footwear of Punhoo with my eyes. Bravo, O friends!I would like to bear it on my eyes.

1

“Allah is Unique”. With these words he (i.e. the swan) flew off. He had successfully steered through the difficult storm, the test zone for birds.
Say. ‘He is the Unique, the most supreme. (16, AI-Rad)

2

He discarded and abandoned the cranes and flew skyward. His goal was the reservoir, where his beloved lived.
So leave them alone. Verily they are an abomination. (94, Al-Touba)
Note: The verse may mean that the seeker took to self-abnegation and worship of Allah. It may also mean that the Prophet discarded the beliefs, affiliations and society of the local pagans and took to the worship of Allah, the Unique. (vide Sura Toubah).

3

With eyes fixed on the deep sea the swan gazed penetratingly and scanned the area - particularly its bottom - for the pearls, as he is used to them only for his nourishment.

4

O swan Why do you hesitate and not plunge into the deep sea for the nourishing pearls? What is to detain you on the shore, dear swan?
چند چوں ساحل کنی حاصل کنی بی مغز را،
غوطہ بزن در قعرِ دریا وگوہر یکتا طلب
So long you confine yourself to the shore only, you will get the trash. Better dive deep to the bottom of the sea and secure the priceless gems

6

He has now been initiated as the courtier. He has also been imparted the Divine knowledge about the reservoir. This bird - very secretive by nature - discovered a mine (of gems) in the deep sea.
Note: Here the reference is possibly to the Prophet of Islam who was the last apostle and yet he was most favoured by Allah.
زاں دیر بر آمدی ز یوسف کہ بباغ
اول گلِ زرد آمد و آخر گلِ سرخ
(Sarmad)
You came after Yusuf on the analogy that the yellow flower appears first in the garden and then comes the red rose.

7

The pure and transparent water of the reservoir was made muddy and dirty by the herons. Seeing its uninviting condition, the swan deemed it ignominous to approach it.
O you who believe! Verily the idolators are unclean. (27, Al-Touba).

8

As you meditate, never get surprised (at what is manifested to you). Suppress all talks (or traces) of hypocrisy or half truths. Do not associate with those who are egoists. You should certainly mix with the true seekers, because thereby alone you will be nearing union with Allah.
(a) And when it is said to them: ‘come, so that the Apostle of Allah may ask forgiveness for you’ they turn aside their heads, and you will find them keeping back, as they are full of pride. (5, Al-Munafiqun).
(b) The believers should not take disbelievers for friends in preference to the believers.

9

During your meditation do not get amazed (at what is manifested to you). Get into the deep water which is clear of impurities and search for the pearls therein. Do not explore the shores. Fie on the dust of disbelief rising from the paths running parallel to it (i.e. the straight path)!
Note: The poet advises the seeker to pursue the straight road, to be firm in his faith and discard all doubts and misgivings. Instead of the dusty and misleading by-paths he should directly resort to self-abnegation and complete submission to Allah. According to him that would cut short the distance between the seeker and his goal.
And say: This is My road - the straight. Hence follow it; and follow not the other ways lest they may deviate you from His path. (153, Al-Anam).

10

As you meditate, do not get amazed (at what is now manifested to you). Latif says: “Take my tip “Lala” birds are allergic to pure water. Hence do not associate with them. (It is good that) the goose (took the advice and) dissociated with the herons with the result that he met the beloved.”
And We have not made you a keeper over them, nor are you a guardian over them. (107, AI-Anam)

11

Millions of birds i.e. seekers lived and dyed their wings. Later they used the wooden planks as foot-holds and thereby landed from the boats on shore. (This means that they lived and used the conventional method of Sharah.) Some of them collected rubies and some merely dyed their wings red. The goose (i.e. the Prophet of Islam) joined the Beloved (i.e. died) after leaving behind millions of his followers.
Note: The verse signifies the achievement of various true believers in different ways. Some became distinguished saints, while others had a little distinction.

12

If once you deliberately looked (or lived) with the geese, and developed a similar outlook, you would never again associate with the herons.

13

O you half-witted goose! Why do you associate with the herons? You must immediately abandon the dirty (water) for what is pure and clean. Beware lest in the company of the herons you are caught in the dirty vortex at an odd hour (i.e. you die as an associate of the unbelievers).
Let not the believers take disbelievers for friends in preference to the believers; and whosoever does it, he has no connection with Allah.
(28, Al-I mran)
O You who believe! verily the idolators are unclean (27, Al-Touba).
از آب شور سفر کن بسوی آب حیات،
رجوع کن بسوی صدر جان زصف تعال۔
(Roomi)
Get away from the bitter water to the elixir, the water of life. Return from the vestibule to the high seat of the soul.

14

O white and clean bird! If you drink pure water, you would cross the sea. It would not become of you like herons to be inactive or chicken hearted against a vortex. One should better sacrifice his life in a good cause (or at a good place) than have an ignoble burial like herons.
Those who believe, migrate and strive in the cause of Allah have the highest rank with Allah. And it is they who shall truimph. (9, Al- Touba).

15

You should live a chaste life (and in good company). It is for the herons to lead a bad life and have an ignoble burial. O Goose! Whatever is Divinely communicated to you, it should not be disclosed to the herons (or ordinary persons). When you return after your union (with the Beloved), do not disclose the secret to a short sighted person (i.e. disbeliever) (as he will not appreciate it).
Note: Abu Jahal had persistantly refused to believe in the ascention of the Prophet.

16

It is years that the reservoir has dried up but the foot prints of the goose are still fresh. (It means that even now centuries after the demise of the Prophet, the true believer gets inspiration from the Sunnah, as during the Prophet’s life). Such an unusual distinction is not possible for a heron.

17

O Goose! Please come on this side. You are being remembered at the reservoir. Please beware lest the hunters may conspire against you and kill you.
Note: This is an admonition:
(a) From a dead true believer to a living fellow believer to die before his death so that he may not be a victim of Satan viles; or
(b) From a true believer to a hypocrite to lead a chaste life and beware of Satanic schemes.

18

The fact is that for every single bird in the reservoir there are about fifty hunters lurking against him. O Allah! He sways in the surf depending on Your grace all the time.
Note: The above verse illustrates the de facto position of the man in the world wherein he is beset by multifarious seductions; and it becomes a problem for him to lead an irreproachable life. In this connection the following extract (translated) from Moulana Azad’s “Sarmad” is relevant and interesting; “To me the world seemed an idol temple of love and adoration. There was nothing in it except the living idols. Each of them expected my submission and surrender. Each of them was disastrous for the heart and the senses. Their each manifestation was a fire for the honour and self-control. Their each look was killer of the patience and peace.
الفراق ای صبر و تمکین، الفراق،
الوداع ای عقل و دین، الوداع
Wherever I moved I was welcomed with chains and nooses. In whatever corner I sought shelter, it proved to be a dungeon for my senses. If there were one chain, its links could be counted. I had only one heart but I could see hundred hunters arrayed against me, each ready with a quiver-full of arrows. I could focus only one look but the world was full of manifestations. Each of them threw an arrow at me. Each of the robbers threw a noose at me. Each magician practised his magic on me. Each of them spread a snare of love to catch me therein after paralyzing my senses and rendering me beside myself by his looks.”
وادی بر صید کہ یک باشد و صیادی چند
Alas for the victim to be one and the hunters being many!
And in the like manner have We made for every Prophet as enemy the evil doers from amongst the men and the jinn . (112, Al-Anam).

19

The poor birds have come to the river, being victims of a deception practised on them through a decoy. They were tricked into the belief that the decoy was a genuine living bird, with the above result.

20

The decoy used for deception and later for the neutralization of the birds has neither life nor flesh. It is a mere wooden frame with grass placed over it to mean its feathers. It is this grass which actually deceived the birds.
Verily he has no power over those who believe and put their trust in Allah
(99, Al-Nahl).
And when the matter is derided, Satan will say “And I had no power over you except that I called you and you obeyed me. (22, Al-Ibrahim).
Verily Satan’s strategy is weak . (76, Al-N isa).

21

What a pity, O Goose! that inspite of knowing the relevant orders you are addicted to satisfying the stomach only? You will have to account for your covenant (with Allah), which binds you. Instead you should feed on five specific pearls of the sea. Please note that (life is short, and) either today or tomorrow you shall be trapped into death.
Note: The five specific pearls referred to in the above verse may mean the five fundamentals of Islam to wit, Oneness of Allah and apostleship of Prophet Muhammad (may peace of Allah be on him). Five times prayers, fasts during the month of Ramazan, Zakat and Hajj.

22

The lotus plant has its roots deep in water. The large black fly flies in air. Allah, the Fosteror, satisfies the craze of both for each other. Their mutual love deserves credit as it satisfied the individual yearning of both the parties and united them.

23

The lotus plant has its roots deep in water. The Bumble Bee moves about in wilderness. The references to them serves as an illustration of love. Though both of them drink water (of love) as much as they can, yet their thirst (i.e. yearning) is not quenched. Their love is not satiable.

24

What are you busy with on the shores? Do not waste your time by moving along the trodden paths. Get into the meadow of the Oneness of Allah and dwell there without any fuss. Find out the fundamentals of Sharah and observe them fully. Pass through the stage of Hakikat, (or Divine knowledge) with the geese and adopt self-abnegation in addition. Please cleanse your heart with the Divine knowledge and sustain yourself on and keep in view the guide’s admonitions. If you do as above, you shall not encounter the hunter (Satan).

25

The geese fly off only when people are asleep (i.e. the seekers take to prayers generally after people go to sleep.) They discriminately pick out pearls only from the deep water. What harm can hunters cause to them even after they conspire and collude among themselves.
Note: These pious seekers are immune from the Satanic influence even when collusion with those of the Nafs.

26

These geese are the courtiers in the real sense who feed on pearls. They never insert their beaks in mire to pick out a fish. Since they move about with herons, people are not aware of them in particular.
Note: In this verse the poet has said that the true believers or seekers never stoop low to adopt the customs and conventions of the pedestrians. At the same time it is difficult to spot them out as they mix freely with all and sundry.

27

All geese (i.e. the Prophets) are alike. None of them is dirty or reprehensible. They make fragrant the reservoir where they pass a night.
Note: (1) There is no distinction between prophets. All are equally holy. They have left good memories in whatever region they lived and pursued their mission.
(The Prophet and the believers say:)” We make no distinction between any of His apostles.” (285, Al-baqarah).
(2) سَرُ is a Persian word. Its dictionary meaning is “rich land or middle of a valley”. In Sindhi language it generally means wild grass - Here it means the reservoir.

28

The reservoir is the same, only that different birds are using it now. Those birds, who used to sway on tree branches and chirp - the poor creatures - are gone for ever. They were all generous, with doors open for every person, and they have gone over to the other bank of the Kinjhar lake (i.e. the next world).

29

All Peacocks and geese are dead. Not one single goose survives now (i.e. all prophets have departed from the world). The world is now inhabited by malafide Kanero birds (i.e. by the hundrum type of materialist persons).

31

31. (new). He is the bird; He is the cage; He is the reservoir and He is the goose. This is what I learnt after looking within myself and knowing my own secret. He who causes pain in the body that hunter, actually lives and circulates in my system. (Verse 1 of chapter 2)
Note: Here ماري may mean death, Satan or the baser self.
مرغ خویشی صید خویشی دام خویش،
صدر خویشی فرش خویشی بامِ خویش۔
(Roomi)
You are yourself the bird, the prey and the trap. You are yourself the chair, the floor and the balcony.

32

Due to my love for the goose I looked for him all over the Kinjhar but in vain. The Lalas, well known for their swaying gait; never returned to their resting places. Obviously all the geese, whom I loved so dearly have left for good. (Verse No. 2 of chapter 2).

Chapter II

VAI-12

All this flattery and fawning is for a short time. The world is an undependable pastime which is not worth the candle. Its glitter is a will-o-the-wirp. O Peacock! You sway on tree boughs in a swarm, noisily chirping all the time. Have you not heard of the swoop of the falcon?

1

Do not misjudge young ones of the cobras as lean or ineffective. Their one single bite would immediately kill an elephant on the very spot.
Note: It is said that one Ajanshah, a desciple of Makhdum of Hala, had criticised the poet for having annoyed the then Makhdum, whom he compared to an elephant and a dragon and the poet to a small lean snake. The poet then composed the verses No.1 and 2 and passed them on to the detractor.

2

Do not misjudge the snakes which are lean with scraggy belly. Their bite would constitute a formidable danger even to the stalwarts.
گرچہ کس بی اجل نخواہد مُرد،
تو مرو در دہان اژدھا۔
Though none dies unless it is so decreed, yet do not throw yourself in the mouth of a snake.

3

They live in deserts - these extremely venomous snakes. In appearance they resemble angels, i.e. they are handsome in appearance but their bite is fatal. Whoso falls out with them, he has no chance of survival at all.

4

They live in desert areas, and their venom has a peculiar trait. If some one happens to put his foot on a cobra, a mere gaze would be fatally effective against him. The pedigree of these snakes is well known all over the world. They are universally recognisable, who dare face these particular snakes when once they are engaged in a combat?

4-A

This particular variety of the black cobras have venom in their hands, feet and mouth. Even peacocks avoid them.

5

Even the peacocks avoid coming in clash with some of these black varieties (of cobra). If they bite adroitly, they can turn back herds of peacocks. In that exigency the peacocks consider them inverterate and they migrate (to another region).

6

Rarely would one, unless the fate is against him, approach and tease a cobra. If it bits after taking an aim, the victim shall not approach it again. Either he shall die on the spot or lose health for all time.

7

O ‘Khapur’ snake! You have openly fallen out with the snake charmers. I have, however, put my foot over your hole and you are disabled to come out. Note that this is the dwelling place of those who had set fire to Junagadh and burnt it.
Note: (1) The verse suggests that by means of prayers we can curb and control Satan’s designs against us. Here کپر implies Satan or the baser-self, though literally it means a deceitful venomous snake.
(2) In this verse the poet seems to align himself with Bijal, the famous bard, who had conquerred Rai Diach, the King of Junagadh, by means of his musical performance. The snake charmers also use music as their weapon.
(3) Here Junagadh implies worldly affiliations.

8

Those vipers that discharge unrestrained venom from the mouth are the intensely black cobras. If you tread on them, they would at once jump at you and fight to the finish. The snakes with these traits kill even the snake charmers/killer ascetics.
Note: Sometimes Satan and his accomplices really become pervicious even to pious man.

9

At night fall the peacocks camped at the reservoir. They attacked the snakes successively, killed a considerable number of them and drank cup-fulls of their poison.
Note: The highly evolved persons, however, subjugate the evil spirits and crush them after a great fight as per the following verse.

10

The peacocks (at the sight of snakes) would consider it derogatory to retreat. The snakes too would not think of yielding to the peacocks. In the fight that ensues, the latter assault the snakes and devour them piece meal. They then drink cup-fulls of their poison, because mere sips thereof would not quench their thirst.

11

The snakes and the peacocks would be locked in a decisive fight because the snakes would not yield and the peacocks would think it derogatory to retreat from the encounter.
Note: (1) In case of encounter both parties determinedly struggle for survival.
(2) The world has often witnessed encounters, and some of them were very gruelling, between the champions of faith - the friends of Allah - and those of disbelief - the friends of Satan. Whenever Allah found the faith under pressure of the false ideals, He reinforced it through teachings of Prophets or reformers. Satan too has always been busy in inciting Firaons, Qaroon, Abu Jahal and Abu Lahab. This encounter has never ended. Both parties still live, ready for an encounter wherever it appears unavoidable.
The poet has possibly referred to the above type of encounter between the forces of the good and those of the evil in the last few verses.

Sur Bilawal

Chapter I

VAI-21

My beloved, the remarkable intercessor (with Allah) will not forsake me. He will cover up my sins.
He will take to safety all blind, disabled and crippled persons.
He will himself administer medicine to the miserables.
He will steer the sinners through all difficult passes.
The Prophet Muhammad (may peace of Allah be on him!) who is the light of Allah, will accede to our supplication.
The Prophet is the luminous lamp. (47, AI-Ahzab)
Note One of the names of the Prophet is Nur or the Light.
In this world he is the supporter of the weak and resourceless persons. In the Hereafter too he would strech out his hand (to the needy).
Note: The word may refer to the poet as well.
TRADITION: (Qudusi) Allah has sent me as the supporter of the illiterates.
The chief would himself offer the holy wine to the rejected ones (i.e. the sinners) for a drink. Their souls were originally the residents of Paradise and they were expelled from it.
The ideal person will show kindness to all due to his inherently good nature.
He will provide tent for the sinners under the blazing sun (on the Day of Judgement which would be terribly hot).
The generous Prophet will intercede with Allah for those who are marked for Hell and get their accounts of deeds settled to their advantage (i.e. he would get their punishment remitted).
At the appropriate time for help he would kindly intercede and then annoint liberally each follower with musk.
TRADITION: A good friend is like a dealer in musk. Either he would give you the musk as a present or you would purchase it from him. In any case you will enjoy the fragrance. The “mercy for the universe” will help all persons in the hardships.
“Allah sent not the Prophet but as a Mercy for all mankind.”
(107, Al-Anbiya).
ای رحمت للعالمین ای شافع ہر مذنبین،
احوال ہر قلبِ حزین پوشیدہ نبود از شما۔
(Saadi)
O mercy for the universe! O intercessor for all sinners! I am sure no remorseful heart (like mine) is hidden from you (On the Day of Judgement) the guide (i.e. the Prophet) will hold Abdul Latif by hand.
سید و سرور محمد نور جان،
بہتر و مہتر شفیع مجرمان
(Roomi)
My Lord, Prophet Muhammad (may peace of Allah be on him) is the light of our life. He is the best and the greatest intercessor for sinners

1

You must believe in the statement of facts prefered by the munificent (i.e. the Prophet) for your guidance. Rinse your mouth well (i.e. make yourself fittingly receptive), so that he (i.e. the Prophet) may pour it down your throat (as a gesture of grace).
ہزار بار شویم دہن بمشک و گلاب،
ہنوز نام تو گفتن کمال بے ادبی است۔
(Qudusi)
If I were to rinse my mouth with musk and rose water a thousand times, then too to utter your name would be unreverential

2

Purge all malafide urges and prejudices from your mind and make peace (in the form of complete submission) with th King (i.e. the Prophet). In that case you shall receive alms from him daily.

3

Hanker not after the celestial wine, much less taste it. You should by pass it on your way to the goal (i.e. union with Allah). Ignore completely whatever benefits (including Paradise) are available on your way to the goal, they are mere reward for your approved actions in this world. They constitute an impediment to your union with the Beloved. You can obtain all of them from (or through the intervention of) Samo (i.e. the Prophet).

Note: Hazrat Rabia Basri once took a jug of water to quench the fire of Hell, and a lamp to Set fire to Paradise. “That way”, she said,”would the people get rid of these institutions?”

4

O Sama! You alone bear the Crown, although there are so many turbaned (i.e. illustrious) chiefs. O You munificent! Numerous persons come to your door seeking bounty. Each one of them receives alms as per the capacity of his bowl.

5

The drums are hollow from within. Break them because all hollow articles are undependable. It would be better for you if you do not approach any other door for anything except that of the Hashimi Sardar (i.e. the Prophet).

6

Samo calls those who are heavily burdened (with sins.) If only he were to get up and get in saddle for me, I shall be absolved. Who else except him is there to bear the burdens of those who seek his patronage (i.e. of his followers)?

7

He attends to the commitments of his followers - he being the mainstay of the helpless people. Latif says: “My beloved would not get nervous in the presence of huge crowds. In situations when millions would find themselves inarticulate, the Prophet would remain composed and he would be distinguished by a smile on his face.
موسیٰ ز خویش رفت بیک پرتو صفات،
تو عین ذات می نگری و درتبسمی
(Shaikh Jamali)
Moosa lost consciousness when he witnessed one single Divine manifestation. On the other hand you actually behold Allah and still smile.
Note: On the Day of Judgement no other Prophet would muster courage to plead for the salvation of his followers except the Prophet of Islam.
He is ardently desirous of your welfare; and to the believers he is compassionate, merciful . (127, Al-Touba).

8

He never wavered or retreated in the face of heavy odds against him; nay; he accelerated his pace with firmness. Latif says: he never faltered or wavered in the least in the presence of millions of persons. He never retraced his steps but always marched forward with alacrity in difficult situations. This master of the Halar range of mountains (i.e. the Prophet) would reassure his followers (on the Day of Judgement) with one exclamation.
He did not withdraw his eyes (out of terror) or dilate them (out of amazement). (17, AI-Najm).
Note: (1) The Prophet remained composed in the battle of Uhud inspite of a setback

9

Do not stop at each ford (or pool). Look for a full pond. Latif says: “If you contact Raj Rahu (i.e. the Prophet) at his place, he would grant you millions (of benefits). Go and witness his head wear (the crown) (i.e. contact him), who has enriched numerous destitutes. If he were to raise his face and talk (with interest) he would remove rust from the minds of millions of persons (and elevate them spiritually)”.
Note: راڄ راهو means guide of mankind i.e. the Prophet.
O you who believe! Respond to Allah and the Apostle when he calls you so that he may give you life. (24, AI-Anfal)

10

Resolutely he engaged the enemy (of infidels) and caused them consternation. Latif says: “he has relieved the mankind of numerous discomforts (i.e. he has introduced many reforms and removed distress.) All those persons who sought shelter of the Abro (i.e. the Prophet), benefitted and became happy”.

11

He engaged the enemy with determination and created panic in them. The Samo (i.e. the Prophet) always helped his followers smilingly. He would raise his arms and offer them to the Sultan( i.e. he would submissively express his unstinted readiness to obey all orders of Allah and fight in His cause.)

12

Allauddin came on the scene. His elephant trumpeted. The fort of the infidels cracked and collapsed, and people in Kach Bhuj got panic stricken (i.e. the infidels who had not believed in the apostleship of the Prophet were demoralized at his sight and majesty). The Abro Sardar took up arms (for defence of Dodo.) Swords flashed in the wilderness. Few could stand their impact. At that time the Jam (i.e. the Prophet) set out with the words of prayer: “My Lord! Kindly (absolve and) deliver my followers to me”. Since Samo had undertaken the responsibility to obtain the Divine pardon for them his followers were tranquilized and later benefitted’’.
Note: (1) The word Alauddin in verses No. 12 and 13 may appropriately be interpreted in its literal sense to mean the ‘one superior in faith (i.e. Hazrat Ali), who was known as the gateway to the knowledge of faith.
(2) Alauddin Khilji murdered his uncle and father-in-law King ]alaluddin and ascended the throne at Delhi in 1296 A.D. He conquered practically the entire India. According to history, Alauddin never came to Sind. But during his reign two Soomro princes of Sindh - Dodo and Chanesar, struggled and clashed for the throne of Sindh on the death of Khafif. Dodo was more popular than Chanesar, and he was eventually declared as the ruler. Chanesar went to Delhi and sought help of King Alauddin. The King sent with him a sizeable army under the command of Salar Khan. Dodo and his partisan Soomros learnt of the advance of the Khilji troops and they despatched their families with Sardar Abro Samo to Kach Bhuj. The Soomro fought bravely with the King’s troops but they were defeated. They escaped to Kach Bhuj. The royal troops, however, followed them there and defeated them again. Sardar Abro was killed in the fight. The Soomros capitulated and the King’s troops withdrew to Delhi..

13

Allauddin, the King, came on the scene with an army. None dared to offer resistance to him. Who could offer himself to receive his arrows. The Soomro ladies sought patronage of the Abro. He accepted their request readily and informed them accordingly. (He escorted them to Kach Bhuj). He was indeed a brave noble man. He was moved by the ladies. (Actually he died in their defence.)

14

(On the same analogy) Samo (i.e. the Prophet) undertook the protection of his followers for their salvation. Those persons who sought to come under his banner, would not pay the taxes.
Note: This verse may mean that due to the intercession of the Prophet his followers would not be punished on the Day of Judgement.
And whoso obeys Allah and the Apostle, he shall be among those on whom Allah has bestowed His blessings . (69, Al-N isa).

15

Others surrendered their proteges but not the king of mountains (i.e. the other Prophets expressed their inability to plead with Allah the case of their followers and they left them to their fate, but the Prophet of Islam accepted their request). He was the person who could defend even unseen persons i.e. who were alien to him. How could he then forsake the seen ones (i.e. his awe followers whom he knew well)? Their valient chief salvaged and saved millions of humble supplicants.

16

(new) He is strong among the beams (i.e. other prophets). He is a formidable supporter. This Samo knows no rest when he is engaged in accommodating supplicants. He is deeply interested in those of his followers who are weakest among the weak.

17

Among the stalwarts, the Abro is as firm and shady as a big forest tree. He covers those fields which none attempted to do (i.e. his activities are unrestricted) (The range of his mission is the entire universe). Like the monsoon rains the darling showers his favours in a very wide circle.
ہنوز آں ابر رحمت دُر افشان است خم و خمخانہ با مہر ونیشیان است۔
At present the merciful cloud is raining pearls, and all pitchers and taverns bear evidence of his munificence

18

The Abro is very magnificent. He is highly cultured. He is the handsomest of all. All persons seek him and the ‘Master of Kutch’ (i.e. the Prophet) is so gracious that he does not turn away his face from any supplicant.

Verily you have in the Prophet of Allah an excellent model. (21, Al-Ahzab).

19

I do not find any person like Jakhro (i.e. the Prophet). All the time the only words, which he utters significantly, are ‘give’ and ‘give’. “O bard! why do you not then go and sit at his door for alms?”

20

He would stand in the arena (on the Day of Judgement) and call his followers. All of them shall, lnsha Allah, get through the narrow mountainous pass through intervention of this noble man.
And if these persons come to you when they have committed a transgression and seek forgiveness of Allah, and if the Prophet too seeks forgiveness for them, verily they shall find Allah the Acceptor of repentance and the Granter of mercy. (64, Al-N isa)

Chapter II

VAI-21

I rely fully on my beloved Punhoo (i.e. the Prophet). Whenever I get near the camels of Punhoo he drives them away. (Hence I cannot overtake him).
My dear Lord! Kindly return to me by reversing the course of your mounts.
There is not the least doubt in the Prophet’s intercession for his followers.
Lord Muhammad (may peace of Allah be on him) shall obtain release (i.e. salvation) of those who are charged with and detained due to sins.
TRADITION: Due to their sins the sinner Muslims shall be detained by Allah on the Day of judgement. Later Allah will extend mercy to them and admit them into Paradise.
It is only this generous personage who shall steer to safety the disabled habitants (i.e. heinous sinners).
Latif says: “He is generous enough to meet and look after the dullards (i.e. the sinners) who shall all be confused on the Day of Judgement).
And those on whom they call beside Him possess no power of intercession, but he who bears witness to the truth and they know him. (86, Al-Zukhruf).

1

Allah fashioned Jakhro Himself and then enlivened him. The latter has the (distinguished and awe inspiring) bearing of a lion with the curly whiskers. After Jakhro got on his mount (and propagated Islam), he put on track those who had deviated from it.

2

O Jakhro! I wish you long life! May my ears not hear anything prejudicial to you! It was only ‘yesterday’ that you patronized (and reformed) the undeserving persons due to personal goodness.
Note: In this verse, the poet possibly refers to the insinuations of the then non-Muslims that the Prophet was a magician, or that magic was practised on him, and that he was a poet, or insane, or that he was tutored by others to say what he said; The poet wished that he may have no occasion to hear any thing derogatory to the Prophet.

3

(New) O Jakhro! May you live long, and would that I hear nothing prejudicial to you! My eyes and heart depend on you alone for solace.

4

(old) There are other brave persons too but jakhro is absolutely admirable. None knows exactly about the time of Samo’s good fortune (i.e. about his appointment as the Apostle). The clay selected for his mould was peculiar and it sufficed for him alone. There was no residue left therefrom.
Note: (1) Noor-e-Mumammadi was created very much before Loh Mahfuz and as such its date of creation can not be determined. It was created from the ‘Ahdiat’ or Oneness of Allah.

5

The Jakhro alone deserves all praise. The other chiefs were ineffective and prone to utilize the services of others as Raja Ani Rai had done against Rai Diach. At the place where Jakhro’s mould was fashioned no other chief was moulded. That was mainly because there was no more clay of this special quality available for making other moulds.

8

(new) The Jakhro alone is praiseworthy. The others are mere Mirs or knights. They can not reach or keep pace with the former. The kneaded clay at that particular place was not enough for more than the Prophet’s mould.

9

(The Jakhro is peerless). I do not see any person like him in the universe. He is the leader of all apostles and consequently his status is higher than theirs. In fact he became “as it were, one chord to two bows or closer still to Allah.” That was the highest station in nearness to Allah which he obtained. Verily it was a favour of Allah that I had the good fortune to have got a guide of his type.
So that he became, as it were, one chord to two bows, or closer still
(9, AI-Najm)
Verily it was a favour of Allah onto muslims that He appointed one from amongst them as His apostle. (164, Al-I mran)

11

(new) When you seek Jakhro (you feel sure of support). Accordingly you simply forget other chiefs on the analogy that when you come upon a pond full with water, you would not think of sinking a well there.

12

(old) There does not occur any delay or obstruction to the cup (of holy wine) reaching them from the hand of Jadam Jakhro. Whoso happened to be beside this Hatim of the cup bearer (i.e. generous like Hatim) would drink the wine and libitum to his full capacity. Would that none may live in the world without enjoying the wine!

13

.(old) The wine served in a cup by Jadam Jakhro is neither delayed nor denied. It is a prominant trait of the Samo that he always welcomes his seekers exuberantly.

14

(old) I have borne in mind the messages so kindly sent to me by the Rahu. In view of them and more particularly after contacting him, I absolutely forgot about other persons.
Note: (1) The ‘messages’ possibly imply the Quranic guidance. and Sunnah.
(2) Rahu implies the Prophet.

15

(old) O Rahu! Your particular way is very well known all over the universe. You provided mounts to many a person, who for want of a dwelling place, had sought shelter in mosques as pedestrian travellers. Your most remarkable trait is that no enquiry or interrogation precedes your alms. Every supplicant is accommodated.
عطاء و ما سمع السوال ولاامری
سول اراد السوال وہو مرعدو
(Qasida-i-Simtul Muhammad)
He gives bounty before he hears a petition or before a trembling petitioner opens his lips.

16

(old). The Samo is very much more active and effective than his colleagues. This is what everybody says in the court of Allah, the Wise. He is a genuine ornament. When he speaks he bewitches everybody.

17

(old) There is none like him now in India, Sindh or Surat or as a matter of fact in the whole universe. O mendicant! You had better beg at the door of this generous person. Do not approach or undergo favour of any other person. He is munificent and has an open door. He observes the condition of each supplicant and offers him relief accordingly.

18

(old) He is a veritable ocean which is not contained or bounded by a shore. Hence approach him with full quiver of requests. This Jakhiro’s mercy inundates all regions including Lasbello and Girnar (i.e. his mercy is universal) like the riotous water of the Ganges (in India) which overflows its banks.

20

(old) This veteran Jakhro has wonderful traits). He is very good at both ends. Even when he is annoyed, he gives (i.e. he blesses as he did in Taif, where he was very much harassed even injured by the local non-Muslims). And to those supplicants with whom he is pleased (i.e. with his companions in particular and with those who serve him well), he is remarkably generous.
He (i.e. the Prophet) is ardently desirous of your welfare; and to the believers he is compassionate, merciful . (127, AI-Touba)

Chapter III

VAI-18

Wherever he went, and whenever he came across, then, Hazrat Ali, the lion of Allah, broke the forts of heathens.
اما داسِ لما سارا ساد جھلک
اما سد لھا صاح للہ سحدد
(Qasida-i-Muhammad)
(Did he not trample upon the lions of death and destruction when he went out? Did he not accommodate an opponent when he cried out in the name of Allah?)
When the Prophet kindly came to my abode all the pathways were glistening.
Whatever places the Prophet Condenscended to visit, all sorrows of the populace they were changed into joys and the occasion led to the exchange of felicitations.
Latif says: “My Lord! Who else except you would be so merciful?”

1

The deceitful and the accursed (Satan) who is extremely mischievous -the blind fellow - is keen to harass me - an infirm man. O Hazrat Ali! kindly come to my aid and attack the infidel and behead him -the Fire worshipper (or the infidel).
Fight you therefore against the friends of Satan; Verily Satan’s strategy is weak . (76, Al-Nisa).
(Ayub exclaimed to Allah: “Satan has afflicted me with toil and torments.
(41, Saad)
And say: My Lord! I seek refuge with you, lest Satan may come to me.
(98, Al-Mom inun).
Note: (1)lmam Ahmed did not include the Fire worshippers among the people of the Book.
(2) Hazrat Ali was ancestor of the poet. Due to his proverbial bravery he was titled “the lion of Allah”. His sincerity of action is equally famous.
از علی آموز اخلاصِ عمل
Learn from Hazrat Ali the sincerity of action

2

Do not kill him who is already obedient to you but kill the Fire worshipper; (i.e. do not kill the good ‘self’, or ‘Nafs’). Do not forget about the major war. It is no use having minor skirmishes.
Note: (1) The ‘nafs’ has three stages, to wit, nafs ammarah or the refractory self, nafs ‘Iawama’ or the rebuking self, and nafs ‘mutmaina’ or the obedient self. The first stage is the beastly and the third stage is the ideal stage.

3

There is no particular advantage in indulging in minor skirmishes. Do not forget the major battle. You should kill the Fire worshipper (i.e. the infidel). Then take the major battle (against your baser self).
لقد رجعنا من جھاد الاصغریم،
با نبی اندر جہاد اکبریم
(Roomi)
Verily we have returned from the minor warfare (against the non-Muslims). We have now turned alongwith the Prophet to the major war.

4

There are lots of other persons who are occupied with the minor encounters against sinfulness. You should turn to the great battle. Please see that you never cease your action against the infidel (Nafs). Better fight under the banner of Hazrat Ali, so that you may be able to liquidate your enemy.

5

I would not equate hundreds of chiefs with the leader. His generosity and personal interest are continuous and universal like rains. His generosity has eclipsed 18000 persons like Hatim.
بحر ایں خاتم شدہ ست اوکہ بجود،
مثل او نبود و نخواہد بود
(Roomi)
He is the seal mark because in his generosity he stands unrivalled for all times

6

His generosity has put in shade thousands of Hatims. The fact is that none except this ideal man would attend to the requests of ugly persons (i.e. sinners).

7

If you are a supplicant for something, you should go to the Jakhro. Do not put yourself at a disadvantage by supplicating and seeking aid at other doors. After adolescence of the Samo all worries of the bards have ended.
Note: Here adolescence may mean appointment as the Prophet of Islam.

8

As a supplicant for any thing you should not seek any other threshhold (except that of the Prophet). Fix large wooden pegs to tatter the local bred ‘Kumait’ horses there. In fact you will find the Iraqi horses in plenty there, and you may take away even a herd of them. The Prophet’s quilt is quite spacious, and supplicants can cover themselves up under it and still be comfortable.

9

The Samo merely wants to know how he can benefit a supplicant with his generosity. He calls in the destitutes (i.e. who have no record of good performances), and consoles them encouragingly. This generous person is very kind to poor people and helps them each day.

10

Why do you not approach the Jakhro for charity since he has satisfied people of various countries? Those persons, who used to shiver in tatters, have received woollen shawls from him to keep them warm. The Samo has fully satisfied all supplicants.

11

O Allah! May the veteran live long under whose patronage I am living! May the well not dry up from which he draws his drinking water! O you with charming eyes! Every time that I see you I get tranquility.
تیرے چمن کی ہمیشہ بہار زندہ رہے۔
May the spring of your garden remain perennial!

12

As soon as I arrived at your door my thirst was quenched and the soles of my feet felt normal (i.e. all symptoms of fatigue disappeared). Like an oasis in desert you tranquilize the desert travellers and help them to cross the wilderness.

13

You are the refuge, the shade, the shelter and the leader. You are our mainstay in this world and in the next too you are our goal. The destitute women who had secured patronage of the Abro, were remitted all taxes. (This means that all resourceless followers of the Prophet, who had no bank balance of good performances, were granted pardon by Allah).

15

Whatever I had heard (in praise) of Karan Samo (i.e. the Prophet) I found him absolutely conforming therewith. O mother! My heart was satisfied directly when I saw the King.

16

The bards became satisfied at the first sight of the Jakhro. He gave the mendicants a sip of the celestial wine and quenched their thirst of yearning completely. They were then united with him ( with Allah).

17

If he is ardently moved on any day, he rains golden grains. This brave person will surely satisfy many persons. Verily the Jakhro will satisfy the entire universe.
And we have sent you not but as a mercy for all people (107, Al-Anbiya).

Chapter IV

VAI-14

I eagerly want you inspite of my numerous faults. I concede that knowingly I have wasted my entire life in idleness and apathy.
But then, my forbearer Lord! You know my condition very well.
(Let me directly admit that) I did not act in conformity with what you had ordered, and I did not desist from what you had forbidden.
Note: Compare from امر بالمعروف و نھی عن المنکر i.e. enjoin good and forbid evil (41, you are the Omniscient. You know what passes in my mind.
The season these days is simply captivating. The constellations have appeared and the roses have blossomed.
Accordingly the Sayed says: “(On the same analogy) let me realize my ambition to visit the excellent Madina.”
سراسر من ہمہ عیبم، بدیدی و خریدی
زھے کالای پُر عیب و زہے لطفِ خریداری
I am an embodiment of faults. You saw them and still you purchased me! How laudable is the defective merchandise and how laudable is the grace of the purchaser!

1

Wagand has come back. His resort to other quarters (sources) has failed. It did not profit him. But despite his past waywardness he has been assured bedding, meals and a dwelling place at the Pir’s abode. (This means that the penitent is on the rails again and his worldly requirements are graciously served at the instance of the Prophet).
خر گریزد از خداوند از خری،
صاحبش در پئی ز نیکو اختری۔
(Roomi)
The donkey runs away from his master because of his stupidity. His master however goes after him because of his auspiciousness.

2

Wagand has come back after roaming hither and thither like a mendicant. He was badly treated wherever he went. (None took interest in him). Even his ‘wife’ threw him over board. Then he started saying: “I do not wish to be far from my Pir”.
نیم عمر در پریشانی رود،
نیم دیگر در پشیمانی شود۔
Half the life is wasted in waywardness. The other half is spent in regrets.

3

Wagand is sitting immobile in the expectation of dawn meals. He would not budge from the place, particularly because he is getting fragrance of spring there (from the Prophet’s place).
خدا را رحمی ای منعم کہ درویش در کویت،
در دیگر نمی داند، رہِ دیگر نمی گیرد
(Hafiz)
O generous person! Be gracious in the name of Allah to this beggar in your street. He knows no other door and goes no where else.

4

Wagand has a great expectation of a good dawn meal. Physically he is weak. But my good God! He is a glutton. He is ever ready for meals.
ماگوشہ را نہ بہتر قفایت گرفتہ ایم،
تن پروری بہ گوشۂ خاطر رسیدہ است۔
I have sought seclusion not for the sake of abstinence as self-nourishment has become a part of my nature.

5

Wagand has returned. But he is very uncouth, and he has a horrible stink.. However he prays: ‘O Allah! O Beloved! Kindly impart to me fragrance (i.e. mercy and guidance) so that I may, in turn, become fragrant”.

6

Wagand has come back. He is definitely dirty and ugly. He does not forsake or part with the leather stocking (of the Prophet). Obviously he is in love with the perfume (i.e. the Prophet).
TRADITION: The Prophet used to wear stockings of black leather sometimes. (Mishqat).
بادہ عشق ازخم جانان است،
ھرکہ خود از خویشتن بیگانہ است
(H. Bu-Ali Qalandar)
You get the wine of love from the goblet of the Beloved. He alone would take it who is oblivious of himself.
اے گل بتو خرسندم تو بوئی کسی داری
O rose! I am happy with you. You bear the fragrance of somebody

7

O munificent Lord (i.e. Prophet)! Kindly attend to Wagand, who as you see, is sitting at your door. No doubt he is infected with some permanent ailment. It is, however, for you alone to remedy it.
بردر آمد بندہ بگریختہ،
آبروی خود ز عصیان ریختہ
(Roomi)
The fugitive slave has come to your door. His honour is in tatters due to Sins.

8

The poor fellow - Wagand - is always at the door (of the perfume keeper.) He is obviously in love with the scented fragrance which he feels while he cleanses his stables and removes excreta of animals therefrom. He is happy with the job.
بوی جانان بسوی جانم می رسد
(Roomi)
The Beloved’s fragrance reaches me here.

9

Wagand is sitting at the Lord’s door as tenaciously as Jetho does beside his stock of onions in the market. He has entered the premises through a door where ingratitude, including disbelief, is inadmissible.

11

Wagand has come back. He is that uncouth fellow who does not offer prayers. But he is as crazy for the perfume of the Prophet as a falcon is for a partridge.

12

Wagand has come back from Kotri. He is without grace. Strike this hellish person with a strong stick (to reform him.)

13

Wagand - the loafer - did not last long as a companion. He left today (i.e. died today). The glutton is on his way to the holy Sayed (i.e. the Prophet.

Sur Sarang

Chapter I

VAI-35

I have all hope in Allah that the Sayed (the Prophet) would take care of me (on the Day of Judgement) (As per a tradition) the holy Prophet would prostrate’before Allah humbly and entreat Him very earnestly, begging for amnesty for his followers.
Hazrat lsrafil will sound the siren; and the sun, (being at low altitude), would simply be scorching eyes.
All true believers would collect under the banner of the Prophet, and he would be pleased to help them there. He will be able to get them salvation.
Each individual will forsake others and would run for himself to the generous Prophet (or the Prophet would approach Allah).
Allah would be pleased to oblige him. He would uphold his recommendation and pardon all sinners.
از بہر شفاعت چہ اولو العزم چہ مرسل،
در حشر زنند دست بدامانِ محمد ﷺ
For the sake of salvation the great men of the world as well as the Prophets, all, shall hold the apron of the Prophet on the Day of Judgement.
Note This vai is a digest of an omnibus tradition of the Prophet regarding the Day of J udgement.
And your Lord shall soon give you, and you shall be well satisfied.
(5, Dhua).
According to Shibli, Allah would accept the Prophet’s prayer on the Day of Judgement and admit all his followers in Paradise to his utter satisfaction.

1

Shah Latif says (to herdsmen): “It is cloudy. Look at the rainy clouds that have gathered in a mass against the silvery sky. Nay, it is actually raining in big drops. You had (better) take out your herds of cattle, and leave the sheds for open plains. Hurry up to fill your panniers thoughtfully and carry them with yourselves. This is no occasion at all for pessimism in Allah’s favour (for a good harvest).”
a) Though before that - before rain was sent down upon them - they were in despair. (49, Al-Rum).
b) And He it is who sends down rain after they have despaired and spreads out His mercy. (28, AI-Shura).
c) And despair not of the mercy of Allah; for none despairs of the mercy of Allah save the unbelieving people .(87, Yusuf).

2

Latif says: “See the heavy and dense clouds with which Allah has made the sphere so cloudy. Later, due to the excessive rainfall the plains have been inundated. Allah, the Unique, has made verdant with the luscious grass the entire area including the pathways. Consequently the nomad herdsmen are very happy at the torrential downpour, which would cause them a great relief.”
And He raises the heavy clouds. (12, Al-Rad).

3

But the clouds lack the trait to delight as much as a view of the Beloved does. The Sayed says: “In the absence of the relative i.e. the beloved, the hearts do not feel happy. (But luckily) the beloved has appeared on the scene and that has brought in its wake widespread joy and happinesses as if hundred of monsoons have set in.”

4

The beloved has come on the site and tranquilized all minds. All sorrows disappeared immediately after he manifested himself clearly.

5

Clouds as dense vapour seem to take form on the northern hemisphere. Subsequently they enveloped the entire sky in a thick fog and made it cloudy. The clouds have come timely in their usual schedule. According to Latif they verily cause wholesale relief to mankind. They supply rain water in a large quantity to those who are thirsty (needy).

And Allah it is, Who sends the winds which raise the clouds; then do We drive them to a lifeless tract of land, and thereby quicken the earth after its death .(9, AI-Fatir).
Note: Madina, the resting place of the Prophet of Islam is in the north of Arabia.

6

Today too it is cloudy towards the north. Allah the Creator has sent a downpour even on roads and deluged the country therewith. I hope and pray that my beloved would not leave my side on account of any engagement.

7

Today too there is the cuckoo chirping towards the north (heralding rain). The cultivators have minded their ploughs and the herdsmen are in glee. Today too my friend is in the form to rain (i.e. He is mercifully inclined).

Note: The cuckoo bird is traditionally anxious for rain.

9

Today too the towering clouds are visible on the northern horizon. The lightning which as usual, is in the attendance, convincingly heralds the seasonal rain. “My darling! come back to me. Pray banish i.e. forget sulkiness and the days when it existed.

10

Today too the jet-black clouds have gathered on the northern horizon. The lightning flashing red is amidst them, heralding rain.My friend who lives in a remote place, has been joined to me due to rain, i.e. my love has been so much intensified that I feel that my beloved has almostly joined me.
Note: This may also refer to the Meccan immigrants at Madina rejoining their relatives and friends at Mecca after its conquest.

12

Today too it is hoped that the sky would be overcast with clouds and that the land would soon be flooded with rain water. O Friends! Perceiving the monsoon I remembered the beloved. (O darling! would that you were to flood all the land! As a matter of fact I need you alone in my abode during the entire rainy season.

14

Today too clouds are being formed on the northern horizon. Later it rained and filled up depressions and creeks which had remained absolutely high and dry for a long time.
He it is who sends down water from the sky in proportion and enlivenes the parched land therewith to that extent. (11, AI-Zukhruf).

15

The clouds came from the north accompanied by thunder and lightening. The later downpour inundated pits and depressions and it formed into a regular stream. Due to the influence of the rainfall the entire area bore the fragrance of musk. The lightening came directly from the Prophet’s mausoleum and brought rain to us.
He sends down water from the sky, so that streams flow according to their capacity.(17, AI-Rad).

16

The lightning-flashes originated from the Prophet’s mausoleum and in a short while due to the incessant downpour the Nara stream was filled with rain water. O my Lord Guide! Kindly order this parched watering place to be filled with rain water. The beloved manifested his sacred self to me. (That was indeed very gracious of him).

17

All of a sudden the beloved manifested himself to me. It cleared rust from my mind, which became happy at the relief. I realized all my heart’s desires in pursuance of beholding the beloved.

18

The lightning was there to bring rain and it decorated the monsoon sky (by its flashes). Latif says: “it served water to millions of thirsty persons. Later it turned its course to Kaaba (at Mecca) and started raining there”.
Note: This refers to the conquest of Mecca and the wholesale acceptance of Islam there.

18-A

From Mecca it turned towards the plain of Arafat and rained there. During night time it gave a heavy downpour on the mausoleum of the Prophet (at Madina). At dawn time it flashed and passed towards Egypt.
Note: The plain of Arafat has to be visited by pilgrims on the 9th of ZiI Hajj.

18-B

The lightning flashed at Jilan (in Iraq) and paid homage to Hazrat Miran Shah there. Then it went to Multan where Ghous Bahauddin lies buried and flashed merrily there. It went to Khurasan and flashed there and then came to Sindh where it rained without restraint and caused happiness.
Note: In the above verse the poet has referred to two important Muslim Sufi saints. I think it is worthwhile giving below a brief note about each of them.
i) Hazrat Miran Shah alias Shah Mohiuddin alias Shah Abdul Kadir Jilani:
He was a Sayed descended from Hazrat Imam Hassan through his father and from Hazrat lmam Hussain through his mother. He was born in Jilan near Baghdad in 470 A.H. He died in 561 A.H. His mausoleum is in Baghdad. He is reputed to be one of the greatest saint in Islam. Many miracles are attributed to him.
بمقامی کہ رسیدی نرسد، ہیچ ولی
(You reached the stage which no other saint had reached).
ii) Hazrat Ghous Bahauddin Zakariya.
His paternal and maternal grand fathers had migrated from Mecca to Multan. He was born in. 1182 A.D. He was a disciple of Hazrat Shahabuddin Suhurwardi. He was founder of the Suhurwardi School of thought in India. He went to Madina and stayed there for 5 years. Many nonbelievers of the Punjab and Sindh were converted to Islam under the influence of his guidance. Hazrat Lal Shahbaz Qalandar of Sindh was his disciple. He died in 771 A.H. His mausoleum is in Multan.
Pride of the muslim community and precious asset of faith! His holy self was fountain of truth and belief

19

The season is monsoonish (i.e. cloudy and rainy). To give rain or not to give it entirely exists with Him. If He so wills He would give rain. The cattle, which formerly resisted being milked, have abandoned their sulkiness. Their calves too would be well fed, and would no more appear lean while moving about on the pathways.
Verily you are the great Bestower (35, Sad)
And Allah guides whomso He pleases to the right path (46, Al-Nur).
Note: The Arab pagans who were hostile to the Prophet and his mission at first, were eventually reconciled to them. Due to Allah’s mercy, prosperity prevailed in Arabia, and the Arabs abandoned their internecine quarrels.

20

O rain! If you are to learn your job from my eyes, you would never stop dropping at any time.
Verily the steadfast shall have their reward without measure.
(10, AI-Zumar).

21

The clouds are formed in my head and they always influence my eyes. My beloved is (munificent) like monsoon clouds. O friend! just raise your eyes towards me and smile. All sorrows, pains would then vanish from me.

22

Whether there are clouds (in the sky) or not, my eyes are (constantly overcast with the rain laden clouds. With the recollection of the Beloved, tears trickle down my cheeks. Let them weep whose beloved is away on journey!
ایں دلم باغست و چشم ابروش،
ابر گرید باغ خندد شاد خوش
My heart is like an orchard and my eyes are clouds. When the latter shed tears my garden looks fresh and happy.

23

In pursuance of the (lightning) flash among clouds (and the consequential rains) the village silos would soon be full with grain. Due to the favourable mood of the beloved all worries have ended. Would that the rain (of grace) soon fall in big drops on the lover too! (May Allah be gracious to the seekers!).

24

Rain is pouring on the lover today. Avaunt O You, the patron of famine! the rain is within sight, (nay, it is actually pouring).

25

With the Arab horses tethered in the yard and horned buffaloes outside it, the huts built on spacious plains look very attractive. Let there be rains when my Beloved is by my side on a fragrant bedstead! Would that my beloved and I may have such happy days as these to pass?

26

It has rained all over the places including the desert and barren tracts as well as the low lying valleys. Due to the excessive availability of milk, from early dawn one hears the churning sounds. The cattle owning women are well off and they have their hands full with butter. They punctiliously milk various buffaloes. The housewives and their maids (or the rich and poor folk alike) seem very happy in their abodes.

27

It has rained everywhere even on deserts and barren areas and in (the traditionally dry tract of) Jessalmere. The clouds, accompanied by lightning, visited the Paur region of the desert, and, as Latif says, they removed the sulkiness from the spinisters and made the married well-to-do women quite happy because even the trodden paths had become green and fragrant.
Behold the mercy of Allah how He enlivenes the earth after its death.
(50, Al-Rum).

28

It has rained on waste and desert areas and along the Kutch border. Just see! The cultivators have set up persian wheels in the later part of the day to lift rain water on to the higher lands. Allah, the Beneficent and the Compassionate, has graciously relieved the people of the region of all worries.

29

O monsoon! In the name of Allah attend to the thirsty people, (i.e. those who need water). Make adequate water available on the planes so as to make grain cheap. Pour rain on my native land, so that the rustics (cultivators and cattle owners) may become happy.

30

Human-beings, deer (wild animals) and buffaloes (i.e. domestic animals) remember and look for monsoon. The ducks look for clouds and quail chirp during rainy season. The oysters in ocean look for clouds (rain) on each day. O monsoon! make rain water available so that the nomads may utilize it and be comforted.

32

O Cultivators! The monsoon has set in quite prepared to rain, but you do not seem ready to receive and utilize the water. It is being strongly expected that a downpour is imminent. The guide has taken steps facilitating it for cultivators to plough all land. You should think for a moment that the rain has stopped completely.
And the blessings of Allah have not been stopped (in any single case)
(17, Bani Israil).
Note: The verse implies that the guide (i.e. the Prophet) had gone apace and succeeded in his mission. He had created favourable conditions for its reception. An appeal is made for its universal acceptance.
معمار حرم باز بہ تعمیر حرم خیز
(Iqbal)
O you builder of the Kaaba! Bestir yourself to build it again

34

The lightning decorated the monsoon clouds though it was hidden behind the black clouds. By its flashes it made me very happy. The clouds intermingled softly and thereby produced a lovely melodious sound. It has removed the rust from my mind.

Chapter II

VAI-10

Let my enemy have enough of heart burning, but I shall surely go to my friend. He is certain to come to my (for my aid) the moment, my enemies (or Borrows) focus their gaze on me.
He (i.e. the Prophet) is ardently desirous of your welfare; and to the believers he is compassionate, merciful . (127, Al-Toubah). (In case I got to him), I shall surely (and fittingly) dance at his auspicious door with anklets of love.
Note: The vai refers to the Prophet of Islam.

1

The monsoon phenomenon has assumed a crimson hue like that of the sealing wax. Just as a head-cover has the flowered print impressions, similarly vapours have caused different impressions on clouds in colour and form. It has rained around Bhit (i.e. the poet’s ‘mound’) and filled up the lake Kirar and its surrounding depressions.

2

The monsoon clouds have boisterously returned to the Bhit. The lightning flashed brightly with the northern breeze like the Khatanhar flowers. All vegetation has brightened up after rains. The ‘Daman’ grass everywhere is in plenty. After pouring on the plants the rains have filled up Kirar lake entirely.
Have you not seen that Allah sends down water from the sky and the earth becomes green ? (63, AI-Hajj).

3

The rains have inundated Kirar lake and then they came in a downpour on the sandy tract. The seasonal lightning has made the monsoon very successful. It visited ‘Makani’ and then rained over the Pub valley. Allah, the Creator has grown ‘chiho’ grass in abundance along the banks of ‘Chukhi’ lake.

4

‘Chiho’ grass has grown along the banks of ‘Chukhi’ and flowers have sprouted on ‘Garang’ area. The rain has fallen on Hadia Kityan and inundated the low lying tract. It has poured down plenty of water and the gardens look spring-like fresh.

5

Today the clouds have appeared in various pleasing colours and are arrayed in the sky like fortified mansions. Their action and movement have inspired the desert dwellers to play the musical instruments, more particularly the violas, the fiddles and the violins. Last night the monsoon poured jar over jar of water (i.e. rained torrentially) on the Padam tract (near the poet’s Bhit).
We have indeed made mansions of stars in the sky (16, Al-Hijr).

6

The rain and love both signify the same thing, (and both have the same rhythm.) Whenever my Beloved is in mood to give a shower, the clouds rumble and become tearful. I too would like to stand forth as a cloud to rain water if he is pleased to come to me.
If We had revealed this Quran on a mountain, you would certainly have seen it humbled (21, Al-Hashr).
ای دریغا اشک من دریا بدی
تا نثار دلبر زیبا شدی
(Roomi)
Would that my tears were to flow like a river so that I may present them to my beautiful beloved (in all humility).

7

O Cloud! You drop rain over places where people have collected. Consequently their horses’ belts get drenched and their quivers are filled with water. My friends are mindful of it.

8

When widows see clouds they become worried and gloomy and remember their consorts. May the huts, put up by them, not get drenched and leaky! If northern wind pulls them down (particularly during rainfall) to whom would such resourceless women appeal for immediate aid? Would that their guardians were to look after them in emergencies!

9

When widows see clouds they get upset, and they remember their consorts. They hear the thunder’s roar and get panicky. Poor women! Their husbands being absent, they keep mum and uncomplaining.
They put up their fingers in their ears because of the thunder claps for fear of death. (19, AI-Baqarah).
TRADITIONS:
(a) At the time of clouds or storm the Prophet used to express fear of Allah.
(b) When you hear the thunder’s roar, remember Allah, because thunder bolt never fall, on one who is so engaged.

Chapter III

VAI-13

(O Prophet!) Your eyes are full of mercy like the rain laden cloud. Your face has fascinated all mankind.
The elephant (of Abrah of Yeman) immediately prostrated before Hazrat Abdul Muttalib (the grandfather of the Prophet), when he noticed the Divine light on his forehead. At the time of your birth some of the battlements of the fort of an infidel (sovereign) had collapsed.
چوں ہیتش در افواہ دنیا فتاد،
تزلزل در ایوانِ کسریٰ فتاد۔
(Roomi)
When the good news (of his birth) got circulated in the world, upheaval took place in the palace of the Persian Emperor.
Allah, the Compassionate, made you visit and see all the skies (and their contents). “And your Lord would soon grant you”. This is what Allah has promised with you.
Your Lord would soon give you, and you would be well pleased
(5, AI-Duha).
Allah, the Mighty, has sworn by the dust of your feet. Immense are the favours of Allah, the gracious, on the Prophet.
Those rustic persons (i.e. the Arabs), who were yearning for the cloud of mercy (i.e. the Prophet), are quite happy now, as the dear Friend (i.e. Allah) has permitted the cloud to rain (guidance or mercy).
Note: In this Vai there is reference to the elephant of Abraha, the Christian Abyssinian Governor of Yeman, who had constructed a magnificent Church there and ordered that all persons should visit it as the House of God vice Kaaba. But none obeyed him. He realized that so long the Kaaba was there his ambition would never be satisfied. Accordingly, he marched with an army of brave soldiers to demolish the Kaaba. He was mounted on a huge elephant. He encamped at a distance of a few miles from Mecca and sent for its Chief Hazrat Abdul Muttalib, (the grandfather of the Prophet). He told him that he merely wanted to destroy Kaaba, but if the Meccans offered resistance, he would fight with them and kill them.
Hazrat Abdul Muttalib saw his elephant prominently standing there. He returned home and advised the Meccans to vacate the town and seek refuge among the mountains. On the next morning the army got ready to march to Mecca but Abraha’s mammoth refused to move forward. All goadings were ineffective. In the meantime a swarm of birds came from the sea side and they dropped stones on the men and animals of Abraha. All of them, including Abraha, perished. Kaaba was thus saved by Allah. This happened just about 50 days before the birth of the Prophet of Islam.
The Surah AI-Fil of the Quran is relevant

1

Even the elephants, out of envy, may learn and adopt the gait of the beloved (the Prophet). The rain-seeking red bugs are amazed to see his ruby-like red lips. To the delight of the separated lovers he sparkles like the full moon. According to Latif, all are solicitous to see the beloved. At the (Fountain of) Kousar, the latter would collect the companions (i.e. the believers) and lead them (to Paradise on the Day of Judgement).
Indeed! We have given you the Kousar .(1, AI-Kousar).
TRADITION: The Prophet shall wait for his followers at the Kousar.

1-A

The season is wonderful, musical and enthralling, with rainfalling fast hither and thither. Lot of water has collected on low areas. The grass has sprung up and the buffaloes have a good time grazing to their satisfaction. The village damsels out of sheer happiness make garlands (of flowers) and wear them round their necks. Due to rains gourds, cucumbers and mushrooms etc. have richly thriven. Ample foods is thus available. (O Allah!) May you remove all traces of hardship from mankind!
Eat and pasture your cattle. Verily in this are signs for those who endued with reason. (54, Taha).

3

The season is intringingly seductive with the violas playing and clouds gathering in a mass in quick succession. Consequently grain has become cheap and butter available in plenty. In pursuance of this Divine mercy I have removed rust from my mind by reciting the Kalima.
The Quran is a healing and mercy to the believers (82, Bani lsrail).
آب مہر آں بارد از سماک،
تا پلیداں را کند از خبث پاک۔
(Roomi)
Allah sends down rain from the sky to purge out pollution from the polluted persons.

4

After inundating ‘Rauk’ the clouds turned to Lutri, Dalhi and Pal and gave a downpour to each of them and filled them with plenty of water. It seemed the monsoon had full permission to rain (and was in full swing).

5

Dear Me! Do not unpack your goods to settle down here. I find sky overcast with clouds and lightning flashing in the northern side and affecting eyes by its glare. Pray abandon the low areas and shift to the higher plains and put up a cottage there.
Note: The world is transitory. The human life has a short term. There is always an element of uncertainty about it. Besides the poet apprehends that in view of the lightning flashing so frighteningly and the presence of the clouds in sky, a gale or a downpur may come at any time and pull down the hut that a poor person may have put up (particularly in low areas). Hence he suggests that it is no use fostering interest in this world life.

6

My darling! May Allah restore you to me! I remember you and pine for you.

7

He, (The Prophet of Islam) came(to the world) last, but, he outstripped the earlier (Prophets). Allah elevated him above his colleagues.When all requested him for intervention, the Benevolent Lord gave a downpour of rain (mercy). (He intervened with Allah and got salvation to the supplicants).
And We exalted some of the Prophets over the others (53, Bani lsrail).
ماہمہ تشنہ لبانیم توئی آب حیات،
لطف فرما کہ زحد میگذرد تشنہ لبی
(Roomi)
All persons will exclaim to the Prophet: “We are all thirsty and you are the elixir of life. Kindly show mercy without delay, as our thirst is now much too acute to be borne”

8

The Beloved is as full of mercy as the monsoon cloud is of rain. Like the latter He rains on areas which have vainly looked for water for ages.
Note:The Arabs had requested Allah for a prophet and they got Prophet Muhammad. (may Allah’s blessings be on him).

9

Since my hut cannot keep back cold I should need an appropriate apparel and covering. Please inform the virtuous Lord about my (forlorn) condition. O beloved! If only you were to come to me, I would be in a better form to face the realities of the situation.
Note: The poet suggests that the norm or guide should be taken into confidence about our frail spiritual condition.

10

O Consort! I can rely only on your cover (or patronage), and I shiver due to cold quite early. (i.e. I would die spiritually at an early stage of my life). O Ideal Lord! The fact is that I am feeling extremely cold even under the quilt. O Allah! I live only in the hope that You would rejoin my consort to me early at dawn.

11

O Consort! I rely on your cover (or company) only. Without you I suffer from cold for the entire night (life). O Ideal Lord! Even under a quilt I do not get sleep at all, (or tranquility against worldly seductions). If only I were sure of your arrival at dawn time, I would not mind or feel the cold.

12

Due to rain my hair have become wet, intertwined and knotty encircling my head. A stream of Divine mercy has, however, flowed into cottage, in as-much-as my beloved has rejoined me in my abode at early dawn time.

Chapter IV

VAI-19

The monsoon season has come and I shall wear crimson coloured clothes. My friend again is in a form to rain.
The herdswoman’s plaited hair got wet while she was adjusting bells around the calves necks.
O Sayed (Prophet!) “Pray come to my abode and attend to me”.

1

Like the monsoon rains the Beloved seems to be humming i.e. sheding mercy in the direction of ‘Jhok’. He would make that land verdant due to plenty of rain water. The Beloved serves the mankind with water (of guidance) that is supplied by the clouds of mercy in His eyes.
And We have sent you not but as a mercy for all peoples (107, Al-Anbiya).

2

On the western horizon the lightning flashes (prominently) in the direction of Khambat. (That augurs well in favour of a good downpour there). The herdsmen should better put on the highway their horned buffaloes and their young calves. The cattle owners are extremely happy as the scarcity of water would exist no more. It is hoped that in a short time the down pour would inundate all plains.

3

The sun merely peeps through clouds. It is not fully visible at any time. But the lightning prominently transmits felicitous tidings of rain. My heart! Shake off all despondency. The Beloved would soon meet you.

4

After having rained over Dhat region the lightning took its course to Parkar. All depressions there are now filled with rain water.

5

After Dhat the lightning reached Umerkot and inundated with rain water all its surrounding parched areas. The monsoon clouds quickly covered Samaro and inundated it fully.

6

Thereafter the lightning sped towards Kamaro tract and rained over ‘Puran’ and Samaro areas. Behold! The lightning flashes glamorously among the dark clouds forming its background.

7

After raining over the desert the lightning flashed over the plains, and plenteous grass grew up there for cattle. Incidentally I would not consider the Sun and the Moon a match for the radiant face of my Beloved. The latter, who is always present in my heart, has now come to my abode.
ای مظہر اسرار خدا نور جمالت،
افہام بشر قاصراز ادراکِ جلالت۔
(Mir Masum Shah)
Your beauty is the manifestation of Divine secrets. Human understanding fails to comprehend or encompass your glory.

8

After raining over the desert area the lightning flashed over the plains and created a sort of musical sound. (O Damsel!) Put in order your (neglected) cottage, because the gracious beloved is coming to you at early dawn time.

8-A

(new) The lightning (accompanied by clouds) rained over the Dhat area and then turned to the planes a number of times.The dark, dense clouds gave an impressive downpour there. Indeed Allah, The Unique, gave a very good rainfall in all areas.

9

After raining over the desert region the lightning turned to the planes and manifestly did a great favour to it (in the form of downpour). The Unique Lord showered His blessings on the cattle, more particularly the horned buffaloes. My dear Lord! Kindly maintain intact the honour of the rustic cultivators.

10

It rains for the entire night and then stops for a respite in the morning. O Cloud! If you had yearning for the Beloved, you would have laden with the rain of love, and you would have rained like a lover continuously without a break at dawn.

11

The monsoon has staged a come back and formed clouds. The lightning too has accompanied it to bring rain to the earth (which gets illumined all around by its flashes.) Some of the lightning left for Constantinople and some turned towards the west. It glittered over China also, and some covered Samarkand. Some of it went to Turkey and some operated in Kabul and Kandhar. Delhi, Deccan and Girnar also received showers and light bolts. Some lightning glittered over Jassalmere, Bikaner and Bakar, and a heavy downpour to Bhuj and then to borders of the desert. Some drenched Umerkot and Walhar or low areas. My Lord! Keep Sindh surplus and prosperous at all times! My dear Friend! Pray extend your benevolence to the entire world!
Note: Changed سمرقندن as سمرقندي for appropriateness. (Mir Sobdar Khan).
میراز درت ہمیشہ با میداین دعاست،
گردان ستارہ برسر کام رضائی سندہ۔

Mir always prays hopefully at your door that the stars may revolve to the happiness of Sind.
قدم قدم پہ رہے سایۂ بہار تجھے
May every step of yours be shadowed by spring!
Note: This verse refers to the quick spread of Islam far and wide.

12

The monsoon has returned with zest, inundated areas far and wide. The lightning, as usual, accompanies the clouds. The season is at its climax. It has, as if, doubled the usualy dowery for poor unmarried women (i.e. raised their status). The cultivators too are happy; and they have left with seed for the agricultural planes. They are more than satisfied with the rainfall inundation. In fact the entire country has the prospect to come under plough.
Note: In an Islamic state there is no room for conflicting ideologies. There is only one class. That ensures absolute harmony in the social structure. It does not believe in class distinction or class struggle. The following statement of Doctor Muhammad AbdulIah-uI-Araby is relevant:
“The economic precepts of Islam, when loyally adhered to, lead to the transformation of every Muslim community into a cooperative association of self-help, bound to spare no effort to realize its material progress by application of Islam’s doctrine on property and labour”.

13

The monsoon has returned. The clouds have fittingly been formed to rain. The sky has been decorated. That is grand! In fact a deluge has been caused. Due to its benevolence the country will have enough grain for millions of silos. All shortage of grain will disappear. There is universal joy and happiness.

14

The monsoon has come back, (given a heavy downpour), and filled all despressions to their brim. The lightning too has been playing its part magnificently. In the wake of heavy rains and the plenteous grass sprouting in the desert area, the buffaloes go and graze there unattended. They have developed heavier udders; and they are accompanied by their (recently born) calves. The milch buffaloes yield fresh milk, and they come straight on schedule. The consorts, who were separated from their wives on any account, have rejoined them happily.
And you find in them (i.e. in cattle) beauty when you return them here in the evening and when you take them out in the morning for pasture
(6, Al-Nahil).

15

Allah issued orders to the clouds to observe all the monsoonish formalities. Accordingly the lightning came on the horizon to facilitate a downpour and the latter soon came pattering on the earth. (Seeing the monsoon in full play,) those who had grain in the expectation that its price would rise, are now wringing their hands in dismay. Their thought of having a quick profit due to inflation has been shattered. They used to calculate and make such entries in expectation. May all those who create shortage and misers who generally are alien to human sympathy, perish! The cowherds have again been discussing the next heavy downpour (and the bright prospects of a very good pasture for their cattle). Sayed admits: “ all mankind depend on your mercy, O Allah”
TRADITIONS:
a) Save yourself from parsimony. It had contributed to the ruin of previous generations.
b) May the slave of money be blasted! May there be none to take out a thorn from his foot if it gets pricked!
c) That person is definitely reprehensible who hoards grain to sell it at inflated rate.
d) An honest and upright businessman will be in the ranks of Prophets, truthfuls, martyrs and the righteous persons.
Note: Allah appointed the Prophet of Islam as His apostle and put him on his mission. The Prophet discharged it successfully to the dismay of the pagans and people of the Book, who had adopted many reprehensible practices.

17

Inwardly it is all raining monsoonish and outwardly too it is drizzling well. The eyes of that person never get drowsy or dry with whom the Friend is present in their heart. (He hardly goes to sleep, but keeps weeping before the Lord).

18

The clouds accompanied by the lightning have gathered in the northern sky in a great mass. My darling who was otherwise far off, is now joined to me due to rains (i.e. due to rain I remember the beloved very intensely).

Sur Khambhat

Chapter I

VAI-23

My friend! I should positively (be with my beloved). O mother! my mind shall never remain away from him. It cannot remain healthy (or happy) without him even for a moment. In fact it is melancholy all the time.
O beloved! the minds of those who long for you are always poignant (due to separation from you). I cannot foot out the distance to reach the beloved. He lives far away from me.
My mind very much has the presence of the beloved constantly.

VAI-24

(Thanks) O Allah! My beloved entered my abode while I remembered him. He is fragrant like the perfums of musk. I have longed for him all my life.
My heart would now converse with him for whom I have so much longed.
How can I describe the beauty of my beloved?
And verily you do possess high moral excellences. Qudusi (4, Al-Kalam).
اللہ اللہ چہ جمالست بدیں بوا العجبی
(Qudusi)
Allah! Allah! what wonderful beauty this wondrous being has!
Abdul Latif says: “My friend’s visit to my abode means demonstration of his mercy to me.
معشوقہ بسامان شد تاباد چنیں بادا
(Roomi)
The Beloved has come in His full glory. May the visit last for ever!

1

My beloved is an embodiment of grace, aye of unique grace. He is so kind that he would not scold any person face to face. Even though I have committed sins, He is always prone to do good in return.
And assuredly you do possess high moral excellences. (4, AI-Qalam)
Surely We have given you abundance of good . (1, Al-Kousar).
And lower your wing of mercy to the believers who follow you
(15, AI-Shura).

2

Immense store of beneficence is reflected in the beloved’s forehead. He benignly graces the abodes of those who are solicitous of Him. (Though sun and moon too visit human abodes through their light, yet there is no comparison between thçm and the Beloved).
ای کہ بشرح والضحیٰ آمد جمال روی تو
نکتہ واللیل وصف زلفِ عنبربوی تو
(Hassan Sanjar)
O you whose handsomeliness is indicated by the interpretation of the Quranic words ‘by the growing brightness of the forenoon’ and the reference to night describes the attribute of your fragrant forelock!

3

O moon! You can see the beloved from where you are. Whatever message I tearfully give to you, please convey it to him. I wish I had uninterrupted union with the beloved, who may not have to go out on any account, (or would that after union the beloved may not leave again on journey!).

4

I wish the beloved to be with me for-ever and not be separated from me on any account. My heart always cherishes (the image of) his eyes ( or his looks fixed on me earlier). He whose expressions are always significant and fixed on my memory is the mainstay and solace of my mind.

5

(old). Tonight is the full-moon night. It is in the air that my beloved would be visiting my house during the night. Every body felicitates me on it. My rivals however are very unhappy at the news.
فلک آوارہ بہر سو کندم میدانی
رشک می آیدش از محبت جان پرور ما
(Hafiz)
The sky whirls round and round me because it gets jealous of my association with the Nourisher of my life.

6

(old) Tonight full moon is about to rise. It is my turn to receive the beloved’s visit tonight. He is very gracious indeed. He did in fact visit me somewhere at dawn time.
تعالیٰ اللہ چہ دولت دارم امشب
کہ آمد ناگہاں دلدارم امشب
(Hafiz)
Allah be glorified! How auspicious I am tonight because my beloved has suddenly come to me tonight!

7

O moon! your clear light is indeed a setback to me. To meet my beloved I had applied the fragrant camphor powder to my body. But due to your light I have to wait for my beloved till you had set; and in the meantime the fragrance of camphor has diminished.

8

O moon! May you be possessed for rising so vertically and so early! Pray disappear now so that in the consequential pitchy darkness I may meet my beloved.

9

The full moon is visible on every 14th night (of the lunar month), but the uninitiated people look for the new moon on the 29th of the month. Despite the full moon why should people look for a partial moon? They are not to blame (due to their lack of understanding.) Let them ascertain from me whatever they want to in that connection.
مزرع سبز فلک دیدم و داس مہ نو
یادم از کشتہ خویش آمد و هنگام درو
(Hafiz)
The green span of the sky and the scythe - like new moon reminded me of my field (life) and the time of its harvest (death).
Allah has made the crescent the Key of the month, newly arrived for new affairs . (Hazrat Ali)

10

O full moon! You rise with lots of embellishments. But you cannot vie with my beloved even for a moment, however much you may try. Whatever excellence you may have in aggregate during your entire life, with all that you will not be able to compare well with my beloved even for a moment.
جلوہ خورشید رویش و نور ماہ چارہ
ھر دوسر شارم اما ایں کجا واین کجا
(Malkani)
The manifestation of his Sun-like brilliant face and the light of the 14th night moon are both intoxicating to me. Yet what a difference between the two!

11

There may be hundreds of suns and moons simultaneously in the sky; yet by Allah! without my beloved it would all be dark for me.

12

O moon! I would not consider your entire constellation as equal to my beloved. You are luminous only during the night. But my beloved is all light at all times.

Romeo: “By yonder blessed moon”!
Juliet: “O swear not by the moon, the inconstant moon!
(Shakespeare - Romeo Juliet).

13

O moon! Let me be frank with you, though you may, on that account altercate with me or be annoyed. The fact is that you have not the eyes or nose like those of my beloved.
ماہ زیباست و لیکن روی تو زیبا ترست
چشم نرگس چہ کنم چشم تو رعنا ترست
No doubt the moon is beautiful, but your face is definitely more beautiful. What would I do with the eyes of narcisus, since your eye is more beautiful than that?

14

O moon! Would you mind if I be outspoken with you? (You are subject to variations). Sometimes you are slender (like a scythe), and sometimes you are sizeable (or even full). You have the burning mass in your face but not the (beautiful) countenance of my beloved.
یہ داغ سا جو تیرے سینے میں ہے نمایاں
عاشق ہے تو کسی کا یا واغِ آرزو ہے
(Iqbal)
There is a blot on your chest, O moon! It is due to your love for somebody or your desire for any thing?

15

When my beloved lifts his drowsy eyes coquettishly, the sun’s rays turn oblique and the moon becomes haggard. The stars respectfully retreat and (recede) at his sight. (All this occurs because they are dazzled by his beauty). Even the precious stones lose their lustre at the sight of the gorgeous beauty of the beloved.
حسن تو با ماہ سنجیدم بہ میزان قیاس
پلہ او بہ سما رفت و تو ماندی بر زمین

I weighed your beauty against the moon in the balance of imagination. His pen, being light, rose up and reached the sky, whereas yours remained on the ground

16

The beloved showed himself in darkness at midnight. All the constellations alongwith the moon receded into oblivision (i.e. disappeared).
موزون در گمان صبح بانگ صبح بردارو
چوں ناگہ آں مہ من درشب مہتاب برخیزو
(Nawab Sufi)
The muazin calls the faithfuls to the morning prayers mistaking my beloved’s face during night as the dawn light, when he suddenly gets up

17

O canopus star! you indeed rise in the horizon like a beautiful and bright star. But my beloved (at all times) is as bright as you are in the (early) morning.

18

O star! I look at you more, because you rise (in the west) in the direction of my beloved.

19

Lo! That star is yonder at that place. My beloved too is there. He is honey-like sweet, never bitter.
Note: The next two verses are almost similarly worded.

20

My beloved is beneath that star. He is sweet like honey, never bitter.
سلطان بی نظیر و وفادار و تندخو
(Roomi)
My beloved is a King peerless, faithful and sweet tempered.

21

My beloved is at the very place where star is. He tastes honey-like and is never bitter.
کانجا نبود خم ھمہ رحمت و مہرست
(Roomi)
There is nothing like hurt. He is all mercy and love

22

The moles including the smaller ones, look like stars on the firmament, (of my beloved’s face). Fie on the nights (which I have to pass without my beloved!

vaayi

O night! Stay on. Do not recede quickly. I have got to have the beloved reconciled to myself (and I need time for it). I would burn like a lamp during the night (to relieve darkness), and consume myself in joy celebrating the beloved’s visit and his reconciliation.
Would that I were to burn and reburn alternately after getting extinguished in turn like the fire of the roving nomads, (which dies and revives successively for want of adequate fuel).
An uninitiated man cannot understand the full impact of the love that I bear for the beloved.
The fact is that I have a permanent pain (or longing for) the beloved.
I am a friend of the Prophet. (He has completely over hauled or reformed me). There is no defect left in me, (or) I have no further ambition. His friendship is enough for me.
Latif says: I entertain an everlasting love (for the Prophet).
If I were really absorbed in the love (for the Prophet), I would verily glitter in the mirage (i.e. be successful in this world which is a mere farce).
The black (or the awe inspiring) Day of Judgement would be quite easy for him whom he (i.e. the Prophet) patronizes.
Note: There would be a pall of gloom cast over everybody on the awe-inspiring Day of Judgement. But those persons who would enjoy intercession of the Prophet, shall be free from it.
I have got to dwell among the (uninitiated) people (of this world) so long I am ordained by my Lord. (I cannot long for death or precipitate it).
And your Lord is enough as your Guide and Helper . (31, Al-Furqan).

Chapter II

VAI-51

O mother! I have (in my mind) certain bits of dialogue and certain desires to be communicated to the beloved (when I meet him). Fie on those nights which I passed without the beloved!
Blessed are those nights which I passed with the beloved.
اوقات خوش آں بود کہ با دوست بسررفت
باقی ھمہ بی حاصلی و بی خبری بود
(Roomi)
That time alone was good which was passed in the company of the friend. The remaining period was merely wasted.
I peeped (a number of times) to have a glimpse of the beloved.
Abdul Latif says: “at midnight time the daggers (of separation) stab me
Note: (1) A seeker is most anxious to offer late mid-night prayers.

VAI-52

Not by longings can one expect to unite with the beloved; nor through messages can he succeed in love.
Not by your longings nor by those of the people of the Book is attainable what has been promised by Allah . (127, Al-Nisa).
So long during a dark night one does not shed blood-like tears, he should. not expect to succeed in love.
Note: Dark may mean without light.
Such persons alone should enter the arena of love who consider retreat therefrom reprehensible.
Let them weep bitterly whose beloved has gone on a journey (i.e. who are separated from their beloved).

VAI-53

O Allah! Even though you may discard me, I shall not forsake you. Even if you do not receive me well or look at me, I shall atleast have seen you.
Whether He is inclined to hear me or not is immaterial. At least I talk to Him.
I have contacted other sources too. But you alone exist for me (in supercession of them all).

1

(O moon!) When you rise, your first glance should be towards the beloved. In the name of Allah please communicate to him the news that (we) ineffective persons have our eyes (expectantly) fixed daily on the road for him.

2

O moon! As soon as you rise, please look in the direction of my beloved and tell him that I am without strength and vitality, that I have no other support or patronage, and that I look for the same from him.

3

O moon! As soon as you rise, please straightway look in the direction of the beloved and tell him very intelligibly that I have none else for reliance or support, and that I seek the same from him.

4

O moon! While rising gaze first in the direction of the beloved and then convey to him in full detail the many messages that I give you, and add that I am anxiously looking for him all the time.

5

O good moon! Deliver my message to the beloved. When you are above his abode, whisper the same softly to him, and touch his feet during the course of its delivery.

And speak not aloud to him (i.e. the Prophet) as you speak aloud to one another. (2, Al-H ujrah).
او بگا ھیست زیر آسمان ز عرش نازک تر
بہ نفس گم کردہ می آیند جنید و بایزید اینجا
(Iqbal)
Indeed, it is a very venerable place under the sky, statelier than the ‘Arsh’ itself. Even such illustrious saints like Junaid and Bayazid (used to) visit it absolutely self- effaced.

6

O moon! Tie in the hem of your shirt (i.e. preserve well) whatever messages I give to you for my beloved. Inform him about me humbly and respectfully. You should know that you are on your way to him who is the anchor of the mankind.
ھمہ برتست توکل کہ عمادی و عمیدی
(Roomi)
On you alone is our reliance. You are our sole mainstay and refuge.

7

O moon! Rise and behold the beloved. He is near you and away from me. He is asleep outside in the open. He has used perfumes on his hair (and their fragrance reaches me here). The fact is that I cannot cover the distance to him; and my father does not allow me the services of a camel, which I may mount and (by that means) reach the beloved speedily before dawn.
Note: The words ‘outside in the open’ are explained by the fact that the mausoleum of the Prophet, situated in his mosque) is an isolated building, and Madina being a spacious valley, the dome is visible from a long distance. The climate of Madina is bracing.

8

Let me die while yearning for my beloved, who is gracious but is at a distant place (and not within easy reach). My father does not give me a camel, and I am unfit to cover the journey to the beloved on foot.

9

O Allah! When will you unite me with the beloved during my life time? Love becomes riotous in the minds of the seekers. My beloved is at a distant place. In whom should I confide (the secret of my love)?

10

My mind has remembered the beloved. Where could he be at the moment? O beloved! Would you not care to come and sit with me on a couch? It is time for a tete-a-tete. In his absence in whom should I confide. (the secret of my love)?

11

I have neither a camel nor a horse which may take me to the beloved during the night. I cannot foot out the distance too. I am therefore helpless in the matter. I merely shed tears (and invoke the Divine succour).
راہ باریکست و شب تاریک و مرکب لنگ و پیر
ای سعادت رخ نماوای عنایت دستگیر
(Iraqi)
The road is narrow; the night is dark; and the mount is lame and old. O fortune! Show your countenance to me! and O Divine favour! take my hand!

12

O camel! It is a bright night. There is an even ground, quite a plane to traverse, though the distance is much. Do not look behind (as a mark of fatigue) during the course of journey to the beloved. Let your resolve be nothing short of reaching him.
Note: A few words about the camel:
Allah has referred to the cattle as a great favour from Him. They are used for food and for transport. Their hides and hair are useful to the man.
(vide verses No. 6, 7, 8 and 81 of Surah A l-NahI).
Among the cattle, camel is more useful and economical than the horse, bullock and mule. Besides in the desert and sandy areas, like those in Arabia and Sindh, he is almost indispensable. Accordingly it is very appropriate that he has been referred to in Surah Ghashyat as a marvel, in line with the sky, earth and the mountains. He can go without water for 25 days in winter and 5 days in summer. As a contrast with his good qualities, he is refractory, vicious and sometimes sluggish. To crown all he is an eternal grumbler.

12-A

(O camel!) It is a bright night. The ground is even. You have only to muster up courage and fortitude, O brother! Better eat such things as cardaman and Sandal which carry good flavour. Whatever I confide in you, do not disclose to others. Snort all the time as you go, so that we may tease the rivals on the way.

12-B

(O camel!) It is a bright night; the ground is even and (above all) it is a new (and a singular) love on my part. Hence quickly get over the distance and reach the beloved’s abode. How can he, who is always present in my mind, be remote from me? For Allah’s sake do the out and back before dawn, (O camel!).
Note: In the above 3 verses, the poet has cajoled the ‘nafs’ and offered him the dainties for a feed.

13

At the “Khumbhat” ferry (enroute to the beloved’s place) wait and watch expectantly for some good tidings from the beloved. (Possibly they may reach you there).
عجبی نیست اگر زندہ شود جان عزیز
چوں ازاں یارجدا ماندہ پیامی رسد
No wonder if I am enlivened when I receive a message from my estranged friend.

14

Due to hail storm the camel refuses to get up. It is useless to harness him, as even without it he refuses to get up.
Note: In this verse the second stanza is replaced as under as per Mr. Trumpp’s edition, because it reads well and makes better sense:

14-A

Whenever I attempt to harness him, he just turns on the side. Without harness too he refuses to get up. He is only keen to join the herd of camels that have left.
Note:Here the poet laments the non-cooperation of the ‘nafs’ or the baser self to turn towards Allah. lnspite of his efforts to pull him up, the latter persists in his recalcitrance under influence of the worldly connections and seductions.
جان گشاید سوی بالا بالہا
در زده تن در زمین چنگالہا
(Roomi)
The soul strives to go heaven ward, but the body (or nafs) clings to earth with its claws.

14-B

O camel! Shake off your inertia. Gather speed and join me with the beloved for once. Fear, lest the lovers’ curses may affect you adversely in case you ignore my request

15

O camel! Shake off the apathy. Accelerate your pace. I want to go to the dwelling place of the beloved. Whereas the other camels are served with some saline shrub, I will put you on Sandal wood. Take me so quickly that I should meet my beloved by midnight.

Note: Replaced the concluding portion as under as per the Bombay and Mr. Trumpp’s editions respectively:آڌيءَ رات هُت مڙان

16

O young camel! Leave off indolence. Please quicken your pace. The road to my beloved is straight. Do not be under the impression that it is crooked or difficult. Give up the groans. Pull yourself up, so that I may meet (the beloved) during the current night.

Note: The road (i.e. Sharah) sponsored by the Prophet is straight.
“And most assuredly you invite them to the straight path”.
(73, Al-Momenun).

17

O camel! Remember your pedigree and that of your father. Indeed you belong to a famous breed. O camel! O strong camel! Please do me some good turn.

Note: In this verse the poet has referred to his illustrious lineage.

18

I tethered the camel to a tree so that he may take its buds. But the rascal of him, he clandestinely took the (ordinary) saline shrubs. (He struck to his normal pursuits). My mother! The actions of this camel have perplexed me.

19

O camel! Do heed and accede to my entreaty today. Do not take to calculations while traversing the planes and streams. See that you do take me to the abode of the beloved (tonight).

20

(O camel!) If you enable me to reach (the beloved’s abode) tonight, I will (as a reward) decorate your face with emeralds, and your neck with pearls, and also give you silken reins immediately. In addition I would feed you liberally with Sandal, if only you reach the beloved’s abode tonight.
Note: I have replacedڪذيفي by قطيفي which is the correct Arabic word.

21

(O camel!) If you enable me to reach (the beloved’s abode) tonight, I would (as a reward) decorate you with rubies and give you reins studded with pearls. I would also feed you on sandal-wood all the way, if only you reach the beloved’s abode tonight.

22

O camel! If you take me (to the beloved’s abode) tonight, I would decorate you with golden reins and feed you on sandal wood off-shoots and Henna branches all along the road to the beloved.

23

The camel refuses to go out with the herd; nor does he take his (favourite) feed - the saline shrubs. (It seems) he has plenty of frenzy centred in his hump (i.e. in the human heart). Being a pedigree camel he would not change (and abandon his frenzy till his death).
Note: A good hump indicates vitality. The frenzy of a camel varies with the bulk of his hump.
(2) The verse depicts some reformation of the nafs.

25

The camel does not join the herd, nor does he graze on any thing. He is affected by some Cupid’s dart and the fellow is finished. He crawls along the beloved’s way regardless of his life.

26

My camel moves with the herd and takes musk branches. O mother! He is very secretive. He betrays no indication (of love). Hence please do not judge him by his apparent demeanour. He moves like a normal animal along with other animals but his mind is with the beloved.
Note:(1) In this verse, Shah has presented another picture of a lover of his being secretive.
تا بر تو شود آشکار راز زندگی
خود راجدا ز شعلہ مثال شرر مکن
(Iqbal)
Till you get conversant with the secret of life, do not be a spark divided from the brand . -

27

The (pedigree) camel refuses to graze on anything. He does not relish the tree flowers or their inside substance. He simply turns his face away from them. (He expresses disgust at their very sight). Last night he was offered the fragrant camphor grass, but he simply crushed it under his knees. Obviously the camel is full, having tasted sandal wood earlier.

28

The camel has focussed his thoughts on the countenance of the beloved. He tries to break away from his tether in order to go to the beloved.

29

Today the camel seems different from what he was yesterday. He is not inclined to enter the stable yard, nor is he attracted by the nose bag (containing grain). Perhaps he has tasted some poisonous plant while he was out with the herd.

30

The camel very indiscreetly started grazing on some creepers (or vegetables). The owners of the field came to know of his trespass and the watchmen became incensed. (They gave him a good beating). The camel became absolutely soapy and he could not articulate anything. Poor chap! He was cured of all waywardness. (He was thoroughly chastened).
Note: In the above verse the poet has described the usual lot of a transgressor in this world as well as in the Hereafter.

31

O camel! You have taken deliberately and discriminately vegetables, which at their surface, taste sweet. But they shall affect you adversely like poisonous shrubs.

The worldly life is a deceptive commodity . (20, AI-Hadid).

32

(The poet advises the seeker.) It seems necessary that you should fasten your camel by means of a strong intertwisted rope particularly because there are lots of fragrant creepers on the plane, and if he once tastes them, it would be hard to keep him back except by means of fetters.

33

(Of Sur Abri Chapter XI): O camel man! Please chop off good many tree branches. You do need them to set right your camel. You shall not find, much less need, these trees in the Hereafter (as there would be no refractory ‘nafs’ there). You shall have plenty of blissful fruit, bearing trees there.
Who has out of His bounty, settled us in the abode of Eternity, where no toil shall touch us, nor shall any sense of weariness affect us. (35, AI-Fitr).

34

The camel has tasted some particular shrub somewhere. Thereafter he is always tugging at the rope to get free and run away in its direction.

35

(The seeker soliloquizes:) “(Since the camel has become pernicious), I have used quite a few fetters to check him (from running away). Notwithstanding he manages to reach and eat the saline shrubs with the fetters. O Lord! Instil some guidance in the mind of the camel. You alone by Your grace can cure him and put him on the right track!”

36

“O camel! I used the whip (chastisement) against you in the hope that you are of a pedigree (or worthy stock) and that you would appreciate the gesture and take to the straight road (of righteousness)”.

37

(The soliloquy continues!) “Inspite of my exhaustive advices to the contrary the camel does not desist from taking the baneful plant of wort. The latter has already harmed good’ many camels. Notwithstanding my camel has developed a great attachment for it. It is a pity that he ignores the mature sandal wood plants which are available all around. As a result I am forced to bitter tears by the bad deeds of the camel”.

38

The camel does not eat the fragrant white flowers. He spits out sandal wood. He does not even approach the fragrant ‘agar’ tree; nor does he look for the sandal wood: He relishes the juice of the saline shrub only, and that has made him corpulent (or apathetic.) (That means the body likes the gross pleasure of this world and it has no appetite for the far superior benefits of the Hereafter.)
کار دوزخ می جنی در خوروفی
بہر او خود را تو فربہ می کنی
(Roomi)
In respect of your food you are actually obliging the Hell because you are making yourself fat for it

39

O camel! You do not take sandal wood. You do not drink water copiously. You do not approach the fragrant ‘agar’ tree. You spit out the other wholesome things. Out of all things in the universe what is the attraction for you in the saline shrub?

But you prefer the life of this world, whereas the Hereafter is better and more enduring. (‘16, 17,AIa).

40

(The poet advises the seeker:) "It would be better if you bester yourself and tether him. Else if you let him loose, he would simply roam about". At present when you offer him his usual feed, he merely turns away. Hence better load him with some baggage. Apply shackles to his fore-feet in a way that he can graze and grunt.

Note:(1) As a guide the poet suggests that the ‘nafs should be completely chastened into submission. If allowed undue liberty of action, it will go astray and be entangled in the worldly meshes. Besides it should be forced to discharge all its obligations prescribed by Allah! But since monasticism is prohibited in Islam, the ‘nafs’ should be allowed the normal and authorised pleasures of the world including food and sex.
The body is to serve the purpose of a camel to an intending seeker, who should certainly look after him to maintain him in a healthy condition. (lmam Ghazali).

41

The seeker says: “I have applied hand and leg fetters to the camel, and also fastened him by an iron chain round his neck. .O mother! my camel is accustomed to feed upon fresh flowers. Who would practise magic to win him over, when he is hardly pleased to stay with me (his own kind owner)”? (It is therefore not a case of sorcery practised on the camel. It is definitely a case of refractoriness).

42

(The seeker reproaches the camel!) “By the way, O camel! Has any one practised magic on you? What has led you astray? Now that you are attached to an oil press as a chastisement and are working in its arena with pads over your eyes you are hardly lifting your feet during your circumambulation”. Has the chastisement made you forgetful of the herd?
Note: Subsequent to the fetters the seeker applied pads to the eyes of the camel and started working him in an oil press.
Say: then how are you deluded? (89, Al-Momenun).

44

(Marking reformation in the camel, the seeker remarks:) “Inspite of the fact that I applied nine fetters to the camel to keep it in check, he broke them open at dawn time, and ran towards the beloved”. (That means that despite the worldly encumbrances, my mind broke loose and took to the devotion of Allah).
غیر آں زنجیر زلف دلبرم
گردو صد زنجیر آری بر ورم
(Roomi)
As against the chain of my beloved’s curl if you were to apply two hundred chains to me I shall break them asunder

45

I have fastened the camel by nine fetters, ten shackles and fifteen ropes (but all in vain). When he remembers the beloved, he just startles and breaks asunder all fetters.

46

(The reformation of the nafs is complete. The seeker happily observes) At the place which grows costly trees, where two branches of a tree are worth ten million rupees, and where quarter of a seer (of its fruit) is worth half a million rupees, my camel feeds himself daily on branches of such trees! (He is being royally treated in Paradise).

47

At the place where two branches (of a tree) are worth ten million rupees and a single leaf is worth half a million rupees, my camel pulls off full bunches bearing leaves and flowers therefrom, and he is pleased with them. The fact of the matter is that even one yellow faded leaf (of these trees) is worth millions of rupees.

47-A

At the place where two branches of a tree are worth ten million rupees and a mere sip (of its juice) is worth half a million rupees, the camel has gulped down enough juice and he has grown fat on that account. (Now his corpulence is differently caused and is an indication of his spiritual health).
Note: The verses No. 46, 47, 47-A signify that after repentance and reformation. the man is admitted into Paradise where he enjoys blessings in various forms.
TRADITION: On the Day of Judgement I shall be posted near the Reservoir of Nectar (حوض کوثر). Its basin would be of musk. There would be trees with golden branches and leaves. Their fruits shall be of diamonds of various types. The water of the pool would be whiter than milk and sweeter than honey. Its one sip would quench thirst.

48

The camel is worth millions of rupees. I had purchased him for ten times that value. But do not call it a bad bargain, as he has adorned my premises (by his presence and usefulness).

49

The camel is worth millions of rupees. But if you are keen to purchase him, you should even take him over for ten times that amount. According to Sayed you should, by any means, make that transaction. (His remarkable achievement is that) he reaches the destination soon. Nay, you have hardly saddled and mounted him, when you find yourself with the beloved.

50

The camel is worth millions of rupees. But you should be prepared to purchase him for ten times that amount. You should then feed him on the manger-full of cardamoms. (He will surely not fail you). He would not waver, but take you to the beloved as soon as he is saddled (and mounted).
Note: After spiritual reformation of the ‘nafs’ there is a prominent rise in his worth. He is nowمطمعنه or the obedient. He enjoys the Divine benefits. He is the means of quick contact with Allah and the Prophet.
Shah Abdul Latif amplified in the above five verses what Moulana Roomi has condensed in his following verses:
مرکب توبہ عجائب مرکب است
تا فلک تاز و بیک لحظہ زپست
The conveyance of ‘Tobah’ is wonderful indeed. In one moment it takes you from the ground to the sky

Sur Surirag

Chapter I

1

It is possible that the Beloved may enquire about you. Hence always bear Him in mind. (In addition) comply His directives so that you may not go unrewarded.

2

The Beloved may remember you. Hence remember Him uninterruptedly. (In addition) hold the skirt (or bowl) before Him (for charity) as a beggar.

3

The Beloved may possibly think of you. Hence always be in communion with Him. Cleanse your heart by means of soap (i.e. have it purged of all ungodly thoughts by means of prayers). O sea-farer! Keep awake, so that you may reach your destination (safely).
TRADITION: Allah forgives sins of a person who offers namaz five times a day.

4

The Beloved may possibly remember you. That is to be borne in mind. Relieve yourself of the spurious goods and do not go in for malafide merchandise. O merchant! Restrict your transactions to bonafide goods only.
Verily those who disbelieve, not their possessions, nor their progeny shall avail them aught with Allah. (10, AI-lmran).
The benefit of this world is little and the Hereafter will be better for him who fears Allah. (77, AI-Nisa).

5

Do not forget that the Beloved may possibly remember you. Uproot and purge all traces of falsehood and hypocrisy from your mind. In that case, you may be spared the fear (of interrogation and retribution) in the Hereafter.
They shall have their reward with their Lord and no fear shall come upon them, nor shalt they grieve. (62, Al-Baqarah).

6

Always bear in mind that the Beloved may enquire about you. In that case you shall be able to see with the aid of a binocular (a guide) the treasures in distant lands (i.e. the celestial benefits of the Hereafter).You should cleanse your boat, O boatman! and entrust it to a leader (and he would safely pilot you to those lands).
آئینہ دل شود چوں شود صاف و پاک
نقشہا بینی بروں از آب و خاک
(Roomi)
When your heart’s mirror becomes clean, you may then be able to see pictures beyond the water and dust i.e. the routine.

7

I have dealt in worthless stuff and not purchased precious stones. The Sayed says: “I have stocked lead (common place articles). That is my condition; your grace is my only anchorage now”.

8

What I have acquired is nothing but the contemptible trumpery. Thereby I have contravened all my covenants with Allah. My sinful skeleton is completely wrecked beyond redemption. O Incomprehensible (Allah)! You know well the basic state of affairs.
And He is the Incomprehensible, the All-Aware (103, Al-Anam)
O you who believe! Shall I point out to you save you from a painful punishment? ‘That you His apostle, and strive in the cause of Allah with person. That is better for you, if you only knew it. (10-11, Al-Saff).

9

Do not deal in the spurious and malafide articles. (Do not be attached to the worldly things). Arise and remember Allah. Purge all (traces of) perfidy from your mind as the Lord appreciates the truth and righteousness only. O pearl-like person! Kindle a blaze of devotion (for Allah) within yourself. If you adopt this tradition and present yourself thus, your bargain shall be advantage to you.
O you who believe! Fear Allah and be with the truthful . (119, Touba).

10

O Allah! Kindly credit me with whatever is a profitable bargain. Personally I am helpless in the matter. You kindly grant my above request. Without the help of the guide I will not reach my goal. I request you graciously to pilot my wave -battered boat to safety.

11

My boat is in the grip of the current, waves and an endless stretch of monotonous, ever rising and fathomless water. O Allah! Do not maroon on an unidentifiable island the boats under these precarious conditions. Let not my boat incur danger or come to harm in any respect. May the poor folk’s boat not receive a hit from any quarter!

12

The sails are well set. The ropes are new. The oars are ivory like. The sea farers nave loaded a big steamer-like boat with cargo. O Unique Allah! May you satisfy the ambition of the traders!

13

The sails are well set. The ropes are new. The crew constitutes all seasoned boatsmen. The sea farers left on their voyage under favourable tide and wind conditions. O Allah! Kindly preserve from harm these boats, which have left with so much zest.

14

Some mouthful of water (disbelief) fell in the boat. The cargo in it changed colour and it became black due to rust (i.e. all the otherwise good actions become null and void).

15

When some drops of water (disbelief) got into the boat, I saw the persons concerned weeping for having lost their cargo.
And were you to follow their desires after the knowledge that has reached you, then indeed, you will be of the wrong doers. (145, Al-Baqarah).
And what they wrought in this life shall come to naught, and vain shall be that which they used to do - (16, Hud). Say, “Those who invent a lie against Allah shall not prosper”. (69, Yonus).

vaayi

Thousands of thanks for innumerable favours of the Gracious Allah. Recite humbly praises of the Gracious Allah with full zest, O heart!
My Lord! Kindly show to me the secret mysteries (of the Divine love).
O seeker! Do not forget to glorify Allah. Bear Him in mind and also remember Him vocally.
Do not spare yourself. Nay, annihilate yourself in contemplation of Allah.
Thereby Allah may be pleased to grant you (further) favours.
O bondman! Submit yourself humbly to Him and purge all perfidy from your mind (about His Oneness).
O mad man! (You do not know the likes and dislikes of your Lord). Be discreet and know that He likes what is the truth.
How can those persons who had completely submitted themselves to the will of Allah, be or remain unhonoured?
(The fact is that) whoso kept vigil for Allah at night they were definitely honoured. Allah says in the Quran (a) “Remember Me and I remember you”. (b) “Be thankful to Me and do not take to disbelief”. Divest yourself of ingratitude. Allah would set right (pardon) all your bad deeds.
Praise Allah sincerely, properly and heartily. O you man! Offer repentance quickly and enthusiastically, so that Allah, the Compassionate, may be pleased to lead you on the path of belief and security.
a) And Allah will certainly reward the grateful . (145, AI-lmran).
b) And as for those who strive in Our path, We shall surely guide them in Our ways. And verily Allah is with those who do good. (69, Al-Ankabut).
c) O you who believe! If you fear Allah, He would grant you distinction and would remove your sins from you and would forgive you and Allah is Lord of great bounty. (29, Al-Aufal).
d) If you are grateful, I shall assuredly bestow more favours on you.
(7, lbrahim).
e) If any person commits a misdeed and thereby causes harm to himself (i.e. to his soul), and then repents and seeks forgiveness of Allah, he will find Him, the Forgiver, the Merciful . (110, Al-Nisa).
f) Do not say about Allah except what is truth. (171, AI-Nisa).