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.

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.

Chapter III

Chapter IV

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.

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.

Chapter V

Chapter VI

Chapter VII

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.

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

Sur Asa

Chapter I

Chapter II

Chapter III

Chapter IV

Sur Barvo Sindhi

Chapter I

Chapter II

Chapter III

Sur Kapaiti

Chapter I

Sur Dahar

Chapter I

Chapter II

Chapter III

Chapter IV

Chapter V

Sur Ripp

Chapter I

Chapter II

Sur Karayal

Chapter I

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)

Chapter II

Sur Bilawal

Chapter I

Chapter II

Chapter III

Chapter IV

Sur Sarang

Chapter I

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).

Chapter II

Chapter III

Chapter IV

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.

Sur Khambhat

Chapter I

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).

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

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

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.

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.

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).

vaayi

O Allah! You are ever present in my mind, but (due to ego) I have drifted away from you. (I have hardly realized it due to worldly preoccupations, Besides) I have no guide to lead me correctly.
My eyes longingly look in the direction of those of the Beloved and they prostrate before them.
Since they annihilated themselves they became immortal. It entirely rests with Allah to create in human beings, the tendency to offer prostration and repentance.
Note: Tobah is an Arabic word. It means ‘to return from the distant, to the near - to the dictates of the conscience. It is an effort of the conscience to rehabilitate itself.
Only those persons would be approved by Allah who have neutralized themselves.
سعدیا دوست نہ بینی و بوصلش نہ رسی
مگر آنکہ تو خود را مقداری نہ نہی
(Saadi)
O Saadi! You shall not behold the friend, nor attain to union with Him unless you consider yourself absolutely worthless.

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Sur Samoondi

Chapter I

1

O women! Stay at the hawser and exercise vigil (over the sea-men), lest they may sail away surreptitiously at any time and thereby plunge you in distress.
بگیر دامن لطفش کہ ناگہاں بگریزہ
ولی مکش چوں تیرش کہ از کمان بگریزہ
(Roomi)
Grasp the skirt of His favour,
for on a sudden He will flee;
But draw Him not as an arrow,
for He will flee from the bow

2

O woman! Burn a blaze in your mind and roast yourself therein. Be in the vicinity of the sea-men’s hawser, lest they may sail away clandestinely.

vaayi

O mother! What can I do? My uncontrollable love knows no restraint. My trader-friend has put me on the pyre (of separation) by sailing away.
I lament this connection with the seaman night and day in tears.
Sorrows climb upwards on me (and affect me) as do the white ants (on a piece of log) i.e. they would soon eat me up.
In fact they entwine me as do the creepers.
O mother! I would like to go to my guide (or friend) with folded hands, (seeking his benevolence). (or) “O mother! I would clasp and hold fast my guide and go with him.”
Note: (1) may mean with folded hands. It may also mean ‘holding fast’, as interpreted by Mirza Kalich Beg.

Chapter II

11

With the advent of the Diwali (Hindu Holiday) the sea-farers hoisted sails. With tears in her eyes the wife of the trader clung to the mast vainly hoping thereby to move him to suspend his departure. O poor forlorn woman! The terrible anguish of separation from the loved one at dawn would kill you.

Chapter III

Sur Khahori

Chapter I

Chapter II

Chapter III

Sur Ramkali

Chapter I

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Chapter VII

Chapter VIII

Chapter IX

Sur Poorab

Chapter I

Chapter II

Sur Kedaro

Chapter I

1

The moon has been sighted. The month of Muharram has set in. It has brought in its wake the pathetic memories of the princes - the Prophet’s grandson Hazrat lmam Hussain and his near and dear ones. Allah alone knows the mystery of the tragedy. Verily He does what He pleases!
Verily Allah does what He pleases! (14, Al-Hajj)

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Sur Marvi

Chapter I

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Chapter VII

Chapter VIII

Chapter IX

Chapter X

Chapter XI

Chapter XII

Sur Sasui Abri

Chapter I

1

Sooner or later I have got to go to the beloved. My Lord! Do not waste performances of the workers. Kindly be so gracious to me that I may meet the Baluch (i.e. the Prophet) during my life time!
Note: In realization of what is obvious Sasui made the above prayer to Allah; and the obvious was that, as a mortal, she must die some day and then return to Allah.
How can you disbelieve in Allah? When you were without life, He gave you life and then He would cause you to die, then restore you to life, and then to Him shall you be made to return. (28, AI-Baqarah).

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Chapter VII

Chapter VIII

Chapter IX

Chapter X

Chapter XI

Chapter XII

Sur Mauzoori

Chapter I

1

It is only the pseudo lovers, the poseurs, who get fatigued during their march towards the beloved. On the other hand even stones become soft like silk (or like an even ground) to those who roam about for the latter's sake. All my friends are conservative or miserly in their appreciation of love. O Brahmin girl! cut yourself in small bits of flesh, so that the dogs of Kech may feed on them.
Note: In the last sentence of the above verse Shah recommends the following two acts to the seeker for his appreciation by the Lord;
a) Extinction of all resistance and remonstrance i.e. complete self-effacement; and
b) Maintenance of ever ready spirit of self-sacrifice. They are the Sure signs of an approved lover.

Chapter II

Chapter III

Chapter IV

1

Die first (i.e. renounce the world and submit yourself completely to Allah), and then be enlivened in that state. If you do it, you will surely behold Allah. If you accept this advice, you would be approved by Him.
O you who believe! Respond to Allah and the Prophet when he calls you, so that He may give you life (24, Al-Anfal).
Note: The prophet referred to death as the destroyer of human worldly programs and pleasures. Renunciation also achieves the same objectives. Hence he who renounces the world, may be deemed to have died, though physically he may be alive.

Chapter V

Chapter VI

Chapter VII

Sur Desi

Chapter I

1

Woe is me! (My consort!) do pull up the reins please! I am finished! Do not drive off the camel, my Lord! Just condescend to visit the cottage of this humble woman. My love! Life without you is (as unendurable) as the Day of Resurrection.
بے حجابانہ بیا از در کاشانہ ما

Kindly enter my abode informally through its door.
اے دوزخ و بہشت غلامان امرِ تو
برما بہشت ہمچو سقری کنی مکن
(Roomi)
O you whose command Hell and Paradise obey! You are making for me Paradise like Hell; do not do it.

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Chapter VII

Sur Kohyari

Chapter I

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Sur Hussaini

Chapter I

2

Do not stray (from the prescribed path). The sun (of your life is on the setting side, (i.e. you are in the post-meridian stage of life). Get along courageously. Actually the sun is opposite you waning in the west. (It stares you in the face and reminds you that it is about to set. The time is fleeting, Do not waver, nor calculate (the chances of' your reaching your goal), so that you may associate with the Beloved at twilight time (a little before death).

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Chapter VII

Chapter VIII

Chapter IX

Chapter X

Chapter XI

Chapter XII

Sur Kamod

Chapter I

Chapter II

Sur Mumal Rano

Chapter I

Chapter II

Chapter III

Chapter IV

1

Expectantly I kept the candle burning till the first streaks of day appeared at dawn. "O Rano Mendhra! In the name of Allah kindly return to me as I am dying without you! Ere this I have sent out crows from Kak to fetch me some news about you (i.e. I am extremely impatient to have news of your return to me)".

Chapter V

Chapter VI

Chapter VII

Chapter VIII

Chapter IX

Sur Leela Chanesar

Chapter I

Chapter II

Chapter III

Sur Sorath

Chapter I

Chapter II

Chapter III

Chapter IV

Sur Suhni

Chapter I

1

The river's current is swift and tumultuous and so are the escape channels or creeks. But the course of love, where it exists, is different. (It dominates the mind more tumultuously), though externally it controls the lover and keeps him tight-lipped. Nay, the persons who are in love with the deep sea (i.e. Allah), are seclusion-minded (so as to remember Him, unnoticed and undisturbed). O Patron Lord! Kindly return (safely) those who have captivated my mind.
Note: The world is full of tumult, Its constructive and destructive forces are at work simultaneously. It is difficult for a man not to be swayed by them. But the love is a potential force. It creates a world in nuclous for the lover and engrosses him there in. Accordingly he becomes apathetic to his environments. He assumes any change in them as a normal feature.
عشق جو شد بحر را مانند دیگ
عشق ساید کوہ رامانند ریگ
(Roomi)
The (Divine) love causes the sea to boil (as in a cauldron). It grinds the mountain like sand.

10

The water herons were (restfully) perched on the river-bank-trees and the time for late afternoon prayer was practically over. Suhni got into the water with a jar after hearing the Muezzin’s call for the evening prayer. She scanned the horizon and looked for the place where the beloved was likely to be.

vaayi

Of what utility would be my existence without the beloved?
عمر کہ بی عشق رفت ہیچ حسابش مگیر
(Roomi)
Prize not that life which passes without love.
اوقات خوش آں بود کہ با دوست بسر رفت
باقی ہمہ بی حاصلی و بی خبری بود
(Hafiz)
That time alone was good, which was passed in company of the Friend. The remaining period was aimless and void.
O slave woman! Abstain from sins. In good deeds too (if committed merely to secure good reputation in this world and not for the pleasure of Allah), there is no particular benefit, nor is it in shallow piety nor in music.
Note: (1) One cannot expect union with Allah only by good deeds, nor by avoiding forbidden things.
(2) Piety and music generally do not go together.
آشکار گذر زمذھبہا
در رہِ عشق چہ گنہہ چہ ثواب
(Sachal Sarmast)
O Ashkar! Bypass the religions. In the course of love sinfulness and righteousness cannot be discriminated.
چہ نسبت است برندی صلاح و تقویٰ را
سماعِ وعظ کجا و نغمہ رباب کجا

What concern has a reckless fellow with the demonstrative reformation or piety? What relationship has the sermon with the music on rebeck?
The fact of the matter is that if you keep humble and forbearing, you will automatically be evolved spiritually. (No doubt the unchaste requires to be chaste, but by the above modus operandi) even a depraved reprobate can become chaste and be acceptable to Allah. Nothing can come upto the humble and forbearing earth - like disposition. It is only then that one can attract (the Divine mercy and be green or fertile as compared to a barren rock.)
در بہاران کی شود سرسبز سنگ
خاک شو تاگل بروید رنگ رنگ
(Roomi)
How can a rock bear verdure in spring? Be dust so that different kinds of flowers may spring up.
Whatever particle sparkles on water (and appears interesting or enchanting in this world) is a mere bubble without substance. Proceed to your goal across the border as a loyal slave in the company of the guide. O Falcon! swiftly swoop upon the thief (i.e. Satan or the baser self), hold him in your talons and disable him. Maintain contact with your guide else the veil created by your transgressions shall obstruct the view of your Friend or His patronage.
Note: Falcon may imply the manly lover.
Just as in 'idgham' two letters lose their separate entity and merge into one letter, similarly the union with Allah necessitate effacement of self.
Prepare to roast yourself in Divine love, and in addition keep your mouth sealed as if it has ceased to function, (i.e. do not be communicative.)
Note: Divine love necessitates self-effacement and a sealed tongue.
O Allah! Better serve the celestial wine to those who yearn for it. (I am not one for it).
I have given vent to the above worthless prattle while in disease (or ecstasy):
تانگردو بنکوئی ما بَدی
اینکہ گفتم ہمہ بود از بیخودی
(Roomi)
Lest what I have expressed is misconstrued I must say that it is the result of ecstasy.

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Chapter VII

Chapter VIII

Chapter IX

Chapter X

Sur Ghatu

Chapter I

1

(The surge in the sea was terrific).
At its sight even the self-confident experts lost nerve and got non-plussed. (All the six brothers) were simultaneously dragged into the vortex. Down the dark abyss they went helplessly - poor chaps - forgetting all the tips that they had received about the murderous vortex.

vaayi

The fishermen have not returned home. Possibly they have been seized by the whale. Hence O sailors! Navigate your boats in the direction of the whale and attack the evil one energetically.
(By the way) where are your hooks and nets? (It is hoped that they are quite appropriate for the occasion.).
The vortex is thunderous and full of white surf. It is just ahead of you.
Abdul Latif says: "O sisters! (By Allah's grace) all shall steer through this wide expanse of water." (i.e. life).