Exalted by Virtue of Perfection

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

  

بلغ العُلا بكمالـــــــهِ

 كشف الدُجى بجمالـهِ

 حَسُنت جميعُ خصالهِ

 صَلُّوا عليه و آلــــــهِ

Meaning: 

He ﷺ is exalted by virtue of his perfection

He ﷺ lifted the veils of darkness through his ﷺ beauty

Perfection itself are all his ﷺ qualities

Blessings be on him ﷺ and on his family.

Language:

Arabic

Transliteration:

Balaghal-ula bi-Kamaal-i-hi

Kashafa ad-duja bi-Jamaal-i-hi

Hasunat jamee’u Khisaal-i-hi

 Sallu alay-hi wa Aal-i-hi

 

 Video/Audio:

 

Brief Explanation:

The Prophet ﷺ through his perfection of qualities and character transformed the darkness into light for a whole lot of members of the created beings.

Background:

A popular story in South Asia Sufi lore is that the scholar/poet Saadi Shirazi was writing one of his most famous quatrains (rubāʿī) in praise of the Prophet ﷺ. After writing three lines he slept while thinking about the final line.  He dreamt of the Prophet ﷺ who asked Saadi why he looked troubled. Saadi lamented his inability to complete a quatrain.  The Prophet ﷺ asked him to recite it and then either uttered or wrote the final line himself.

Do not complain

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

سَرْمَد، گِلِه اِخْتِصار می‌بایَد کَرْد

یِک کار اَز این دو کار می‌بایَد کَرْد

یا تَن بِه رِضایِ دوست می‌بایَد داد

یا قَطْعِ نَظَر زِ یار می‌بایَد کَرْد

Meaning: 

Oh Sarmad, minimize your complaints 

You have one of these two courses of action

Either surrender to the Will of your Beloved willingly

Or turn your eyes away from you Beloved 

Language:

Persian/Farsi

Transliteration:

Sarmad gileh ikhtisar mi bayad kard

Yak kar azeen dokaar mi bayad kard

Ya Tan berazaai dost mi bayad daad

Ya qatai nazar zeyaar mi bayad kard

 Video/Audio:

 

Brief Explanation:

One of the well known quatrain (rubāʿī) of Sarmad Kashani a famous Persian speaking Armenian mystic and poet, who is well known in South Asia, despite being executed for heresy.  This quatrain asks us to be content with the choices of the Beloved, if we truly love Him, or else we will not feel the fullness of His Love towards us.

Background:

To be truly pleased with the Lord is the foremost trait of a friend of the Lord. This does not mean that we should be quiet in the face of tyranny or any wrong-doing, but to be pleased with the path charted out by our Beloved. Our share of chosen trials and tribulations should be seen for the the elements of Love and Divine Mercy as they truly are.

Praising one who is beyond mortal praise

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

 أَرَى كُلَّ مَدْحٍ فِي النَّبيِّ  مُقَصِّرًا

 وإِنْ بَـالَغَ الْمُثْنِي عَلَيْـهِ وَأَكْثَرَا

إذَا اللهُ أَثْنَى في الكِتَابِ المُنَـزَّل

 عَلَيْهِ، فَمَا مِقْدَارُ ما  يَمْدَحُ الوَرَى

Variant: 

  

أَرَى كُلَّ مَدْحٍ فِي النَّبيِّ  مُقَصِّرًا

 وإِنْ بَـالَغَ الْمُثْنِي عَلَيْـهِ وَأَكْثَرَا

إذَا اللهُ أَثْنَى بِالَذي هُوَ أهلُهُ

 عَلَيْهِ، فَمَا مِقْدَارُ ما  يَمْدَحُ الوَرَى

 

Meaning: 

     I think all praise of the Prophet ﷺ falls short

    even if the exalter reaches the pinnacle of eulogy or surpasses it

    (for) if God has praised him ﷺ in His revealed Book

    What is the worth (by comparison) of praise by mortals? 

Meaning of variant: 

     I think all praise of the Prophet ﷺ falls short

    even if the exalter reaches the pinnacle of eulogy or surpasses it

    (for) if God has praised himﷺ with what he is worthy of

    What is the worth (by comparison) of praise by mortals? 

Language:

Arabic

Transliteration:

 

ara kulla madhin finNabii Muqassira 

Wa in Balaghal muthni alayhi wa akthara

idhAllahu athna alladhi huwa ahluhu

Alayhi, fama miqdaru ma Yamdahul Wara

 

Transliteration of variant:

ara kulla madhin finNabii Muqassira 

Wa in Balaghal muthni alayhi wa akthara

idhAllahu athna filKitabil Munazzali

Alayhi, fama miqdaru ma Yamdahul Wara

 

Video/Audio:

Video/Audio of variant:

Brief Explanation:

The Prophet ﷺ is the pinnacle of human perfection and hence is beyond mortal praise. Even the most eloquent mortals are unable to praise as he deserves, and only God truly knows his ﷺ position and has praised him accordingly.

 
Background:

It is a well known anecdote in Sufi and poet circles that one of the most renowned Sufi poets, sidi Umar ibn `Alī ibn al-Fārid (may Allah bless him) was seen in a dream and was asked: "Why didn't you praise the Chosen Prophet ﷺ in your Diwan?" His response in the dream is showcased in these famous lines.

Do not sully his name

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

چُون بِنامِ مُصْطَفى خوانَم دُرود

اَز خِجالَت آب می‌گَرْدَد وُجود

عِشْق می‌گُوید کِه اَی مَحْکومِ غَیْر

سینَهٔ تو اَز بُتان مانَنْدِ دَیْر

تا نَداری اَز مُحَمَّد رَنْگ و بُو

اَز دُرودِ خود مَیالا نامِ او

Meaning: 

Whenever I recite durood(salawat) in the name of Mustafa ﷺ,

shame pervades my entire existence

 (it is as if) Love says (to me): “O slave of others, your breast is full of idols, much like a temple 

  So long as you are devoid of the fragrance and the hue of Muhammad ﷺ

do not pollute his name by your (empty) salutations.

Language:

Persian/Farsi

Transliteration:

choon bnaame Mustafa khwanam darood

Az khajalat Aab mi gardad wujood

Ishq migoyad ki ae mehkoome ghair

Seenae tu az butan manand dair

ta nadaree az Muhammad Rang o bu

Az daroode khud mayaala naame oo

 Video/Audio:

Brief Explanation:

Our hearts should be devoid of worldly objects if we truly love the Prophet ﷺ and we should not merely pay lip service towards the teachings of Islam, but rather embody them and personify his ﷺ character in our own selves. Otherwise we are but sullying his name.



Background:


Allamah Iqbal in his collection Pas Cheh Bayed Kard ai Aqwam-e-Sharq (What are we to do, O Nations of the East?) has a poem about present day politics, an extract of which is affected me deeply and I am sharing it.

Beyond my ability

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

حُسْنِ تو فُزون اَسْت زِ بیناییِ مَن

رازِ تو بَرون اَسْت زِ داناییِ مَن

دَر عِشْقِ تو اَنْبُه اَسْت تَنْهاییِ مَن

دَر وَصْفِ تو عَجْز اَسْت تَواناییِ مَن

Meaning: 

Your Beauty transcends my vision

Your Secret is unfathomable to my understanding

My singleness abounds with your Love

To describe Your Attributes is beyond my capability

Language:

Persian/Farsi

Transliteration:

husne tu fuzoon ast zi beenai man

raaze tu baroon ast zi daanai man

dar ishqe tu anbuh ast tanhai man

dar wasfe tu ajz ast tawanai man

 Video/Audio:

Brief Explanation:

In his treatise Sawāniḥ (Inspirations), which is one of the earliest extant treatises on Sufism, Ahmad Ghazali describes the relationship of the finite man with the Infinite Lord as inaccessibility due to inability and helplessness, and yet indicates that it is fulfilling by itself in no small part as is more than abundant for the finite man. In our singleness, there is no room for anything else.

Background:


Before quoting this verse, the author goes to state that the limit of knowledge is at the shore of love, where one could have some idea about it. But venturing further will cause one to drown, and not be able to return and talk about it. And the one who is drowned in it, could not be said to possess knowledge about it.

Sharpen Yourself

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

أَخَذْتَ بِأَعْضَادِهِمْ إِذْ وَنُوا

وَخَلَّفَكَ الْجُهْدُ إِذْ أَسْرَعُوا 

وَأَصْبَحْتَ تَهْدِي وَلاَ تَهْتَدِي

وتُسْمِعُ وَعْظًا وَلاَ تَسْمَعُ

فَيَا حَجَرَ الشَّحْذِ حَتَّى مَتَى

تَسُنُّ الْحَدِيدَ وَلاَ تَقْطَعُ

Meaning: 

You help them in their state of weakness 

Your endeavours hold you back while they speed ahead of you 

You rise up to the role of one who guides, yet not of one who heeds

 You sermonise but hearken not 

O whetstone, till when

shall you whet iron, but will not cut?

Language:

Arabic


Transliteration:

akhadhat bi a'dhadihim idh wanu

wa khalfaka aljuhdu idh asra'u

wa asbahat tahdi wala tahtadi

wa tusmi'u wa'dhan wala tasma'u 

fa ya hajar alshahdhu hatta mata

tasunnu alhadeedu wa la taqta'u

 Video/Audio:

Brief Explanation:

We must learn, practice and internalize before we preach to others. As a master of miracles and allusions (ṣāḥib al-karāmāt wa’l-ishārāt), Ahmad Ghazali delivered an apt message to his brother which triggered a transformation in his life.

Background:

The final straw which caused Abu Hamid Al-Ghazali to break the bonds with this world came one day when his brother Ahmad Ghazali entered while he was preaching and recited the above lines.  The younger, lesser known brother is himself an influential Sufi Shaykh. He is well respected in the Sufi circles as a scholar of the exoteric sciences (ʿālim) as well as a scholar of esoteric sciences (ārif). His treatise Sawāniḥ (Inspirations) is one of the earliest extant treatises on Sufism.  He is one of the earliest scholars with a highly nuanced approach towards Love, following a very unique methodology.  

My honor, pride and bewilderment

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

ومـما زادني شـرفـاً وتـيــهـاً

وكدت بأخمصي أطأ الـثريا

دخولي تحت قولك يا عبادي

وأن صـيَّرت أحمد لي نـبيـا

Meaning: 

And among what increased my honor, pride and bewilderment 

That my feet almost tread upon the stars

Is my being embraced in your statement "O My slaves"

And you chose Ahmad  (ﷺ)  as a prophet for me

Language:

Arabic


Transliteration:

Wa mimma zaadani sharafan wa teeha

Wa kidtu bi-akhmasi atauth thurayaa 

Dukhooli tahta qawlika "ya 'ibadee" 

Wa an sayyarta Ahmada ﷺ lee Nabiyya

 Video/Audio:

Brief Explanation:

Among the two most blessed blessings that have been bestowed upon a believer by the Almighty are that He chose us amongst His slaves and made us from the ummah of the Prophet Muhammad (peace be upon him).

Background:

Qadi ‘Iyad ibn Musa (1083–1149), a famous scholar and one of the Seven Saints of Marrakesh is supposed to have said these verses, which should be the pride of every Muslim.  His most famous work Kitāb al-Shifā bi Tárīfi Ĥuqūq al-Muşţafā, is considered to be one of the finest biographies of the Prophet ﷺ. He was also a prominent ĥadīth scholar, Mālikī jurist and an author of many other important works, but he is best known as the author of Shifā.

How can friends be ever deprived

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ  

اَی کَریمی کِه اَز خَزانَهٔ غَیْب

گَبْر و تَرْسا وَظیفِه‌خُور داری

دوستان را کُجا کُنی مَحْروم

تو کِه با دُشْمَن این نَظَر داری

Meaning: 

 O Gracious Bountiful One! From Your Treasures Unseen

The Guebre (infidel) and the Christian are honoured by your bestowals

How can Your friends/adherents ever be deprived?

When you view dissenters/adversaries with such benevolence? 

Language:

Persian/Farsi


Transliteration:

Ae Kareemey ke az Khazana-e Ghayb 

Gabr o Tarsa Wazeefe Khordaari 

Doostan Ra Kuja Kunee Mehroom 

Tu Ke Ba Dushman Een Nazar Daari

 Video/Audio:

Brief Explanation:

The Most Generous does not withhold His Bounties from those of different faiths, and even the unbelievers, so how on earth will the faithful be deprived? This is a poem of utmost optimism and inclusion, despite using terms such as friends and adversaries, by contrast, to drive the point home.

Background:

These lines are included in the preface of Saadi Shirazi's Gulistan, or Flower Garden/Rose Garden, one of his two major works, the other being Bustan or the Orchard . In South Asia, this landmark of Persian literature is a must read for all scholars of literature, Central Asian culture as well as religion of Islam.  These verses, on the one hand reflect optimism, and on the other are essentially inclusive, underscoring the importance of Allah's Benevolence to all, even those who are unbelievers on the face of it.

O Generous One

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ  

کَریما، بِبَخْشای بَر حالِ ما

کِه هَسْتیم اَسیرِ کَمَنْدِ هَوا

(یا: کِه هَسْتیم گِرِفْتارِ کَمَنْدِ هَوا)

نَداریم غَیْر اَز تو فَریادْرَس

تُویی عاصِیان را خَطا بَخْش و بَس

نِگَه‌دار ما را زِ راهِ خَطا

خَطا دَرْگُذار و صَوابَم نَما  

  

Meaning: 

 O Generous One! Pardon our condition

For we are captives in the snare of our desires!  

We have none other than You whom we can call upon for help! 

You alone are the Forgiver of sinners

Guard over us/Protect us from the path of sin

Pardon our mistakes, and guide us to righteousness. 

 

Language:

Persian/Farsi

Transliteration:

Kareema bi bakhshai bar haale-maa 

Ki hastam aseeray kamanday hawaa 

Nadareem Ghair Az Tu Faryaad Ras 

Tui Aasiyan Ra Khata Baksh wa bas 

Nigahdar Ma Ra ZeRaahe Khata 

Khata Dar Guzaar wa Sawabam Numa

  

Video/Audio:

Brief Explanation:

The prayer to the Most Generous one asks for forgiveness, realising that us humans are easily waylaid by our desires unless protected by the Lord, Who else but Him, and goes further to seek protection from sins and asks for guidance.

Background:

These lines are the beginning of Saadi Shirazi's Pandnamah, or Scroll of Wisdom, and it is often known as  "Kareema"  due to these lines Kareemaa bi bakhshai bar haale maa . In South Asia, this is one of the first encounter with Persian poetry for any scholar interested in delving into the rich mother-lode of oriental wisdom.  It is also considered a blessing to study the poem as it is a prayer as well.

Four things not in your treasure

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

چار چیز آوَرْدِه‌اَم، یا رَبّ، کِه دَر گَنْجِ تو نیست

نیسْتی و حاجَت و عَجْز و گُناه آوَرْدِه‌اَم  

Meaning:

 

 Four things, I bring O Lord, that your treasure-troves lack:

Nothingness, Need, Inability and Sin- that is all I bring  

Language:

Persian/Farsi


Transliteration:

Chaar Cheez Awarda Am ya Rabbb, ki dar Ganj-e Tu Neest

Neesti-o Hajat-o Ajz-o Gunah Awarda Am

Video/Audio:

Brief Explanation:

The truly humble believer knows that he is weak, full of sin and handicapped by inability and devoid of a meaningful existence unless he/she truly surrenders to the Lord. At the same time, the believer is witty enough to realize that Allah is free from all such shortcomings, rather of all shortcomings altogether, and hence the wit behind the poem.

Background:

Legend has it that as Shams al-Dīn Muhammad Suzani Samarqandi (سوزنی سمرقندی) was approaching the end of his time here on earth, he uttered the lines above.

What is the world?

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

چیسْت دُنیا اَز خُدا غافِل بُدَن

نِی قُماش و نَقْدِه و میزان و زَن

Variant 1:

چیسْت دُنیا اَز خُدا غافِل بُدَن

نِی قُماش و نُقْرِه و میزان و زَن

Variant 2:

چیسْت دُنیا اَز خُدا غافِل شُدَن

نِی طَلا و نُقْرِه، فَرْزَنْد و زَن 

Meaning:

What is this world ? (It is) sensuality heedless of God, not (as is commonly believed to be) finery, wealth, rank (level) or consorts

Meaning of Variant 1:

What is this world ? (It is) sensuality heedless of God, not (as is commonly believed to be) finery, silver, rank (level) or consorts

 Meaning of Variant 2:

What is this world ? (It is) being unmindful of God, not (as is commonly believed to be) gold, silver, progeny or consorts

 

Language:

Persian/Farsi 

Transliteration:

Cheest Duniya az Khuda Ghafil Badan

Nay qamaash o naqda o mizan o zan

Cheest Duniya az Khuda Ghafil Badan

Nay qamaash o naqara o mizan o zan

Cheest Duniya az Khuda Ghafil Shudan

Nay tala o naqara o farzand o zan

Video/Audio:

Brief Explanation:

The world is not, as is supposed by many, indulgence in the pursuit of wealth, family and the like, but rather it is the pursuit of sensuality in utter heedlessness of God.

Background:
 
This couplet from the piece de resistance Mathnawi of Maulana Rumi tries to explain the true nature of the ephemeral world, دنیا , which has been the subject of discussion of many a thinkers, and also of the divinely revealed religions.  There are several variants of it, which have made it into conventional wisdom, so we thought that we should share them as well. Sometimes it is misattributed to others, but the first version is very clearly recorded in the Mathnawi and can be accessed here and here.

The poem implies that utter heedlessness of God, being unmindful, will debase us and restrict us in this physical body/being. And that is the true meaning of being involved in the world.

Many thinkers, saints and pious people have suggested living lives of simple means, yet meaningful.  There is a highly evolved concept of (زُهْد) zuhud, variously translated as asceticism, abstinence or detachment, which encourages having no love for the material world, or be detached from this corporeal and sensual existence.  

However, Rumi points out that the key area of focus is not the possessions themselves, but within ourself, by remembering that God is the sole purpose, and the pursuit of anything else is heedlessness.

The son-in-law and beloved companion of the Prophet ﷺ,  ʿAlī ibn ʾAbī Ṭālib  (may Allah ennoble his countenance), has put it beautifully:

"Detachment is not that you should not own anything, but that nothing should own you."  

It is implied that nothing should own you other than God.

Our Destiny is Paradise

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

نَصیبِ ماست بِهِشْت، اَی خُداشِناس، بِرَو

کِه مُسْتَحَقِّ کَرامَت، گُناه‌کارانَنْد

Meaning:

 It is our destiny to be in Paradise, oh theologian, shoo away! 

Indeed it is the sinners who deserve God's generosity.  

  

Language:

Persian/Farsi


Transliteration:

Naseeb-e Maa Ast Behisht, Ae Khuda Shanas BRoo

 Ki Mustahiq e Keramat Gunah kaaraanand 

Video/Audio:

Brief Explanation:

The Mercy of the Benevolent Lord will manifest itself on the one who is most needy, and according to Hafez, who else is more needy as compared to the sinners? Khuda Shanas, translated as Theologian, could also mean anyone who claims to know God by heart, or claims to speak on behalf of God and makes salvation as an exclusive right to those who follow them.

Background:

As is often the case of friends of God, Hafez was targeted for being anti-religion due to a lack of understanding, and even lack of effort in understanding of what he was all about.  He did not go against those who condemned him, but rather went along a different paradigm altogether.  

His is a thought process that accepts human imperfections and propensity to sin, but argues in favor of the the principle of God’s unlimited forgiveness and leniency (since in Islam, God is, first and foremost, “Benevolent” and “Merciful”).  His argument revolves around manifestation of this Mercy, and who else but the (repenting) sinners who will be the recipient of such Mercy. This is of course in line with a tradition of the Prophet ﷺ which can be seen here:

حَدَّثَنَا هَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، حَدَّثَنَا ابْنُ وَهْبٍ، حَدَّثَنِي عِيَاضٌ، - وَهُوَ ابْنُ عَبْدِ اللَّهِ الْفِهْرِيُّ - حَدَّثَنِي إِبْرَاهِيمُ بْنُ عُبَيْدِ بْنِ رِفَاعَةَ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، عَنْ أَبِي صِرْمَةَ، عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ "‏ لَوْ أَنَّكُمْ لَمْ تَكُنْ لَكُمْ ذُنُوبٌ يَغْفِرُهَا اللَّهُ لَكُمْ لَجَاءَ اللَّهُ بِقَوْمٍ لَهُمْ ذُنُوبٌ يَغْفِرُهَا لَهُمْ ‏"‏ ‏.‏

Abu Ayyub Ansari reported that Allah's Messenger (ﷺ) said:

If you were not to commit sins, Allah would have swept you out of existence and would have replaced you by another people who have committed sin, and then asked forgiveness from Allah, and He would have granted them pardon.

Every nation is on the right path

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

هَر قَوْم راست راهی، دینی و قِبْلَه‌گاهی

ما قِبْلَه راست کَرْدیم، بَر سَمْتِ کَج‌کُلاهی

Meaning:

Every nation is on the right path, towards their respective Qiblahs, to which they turn

I have straightened my Qiblah in the direction of your tilted cap 

  

Language:

Persian/Farsi


Transliteration:

 Har qaum raast raahay, deen-e wa qibla gaahay

Maa qibla raast kardaym, bar samt kaj kulaahay.

 

Video/Audio:

Brief Explanation:

God has given guidance to every nation, and as long as they are consistent on that guidance and tradition then that means they are on the right path.

Background:

Amir Hasan 'Ala' Sijzi Dehlawi, a disciple of beloved of God (mehboob-e-ilahi), Shaykh Nizamuddin Auliya (may Allah be pleased with him), writes about a conversation between the shaykh and his favorite disciple, Amir Khusrau (may Allah be pleased with him), enshrined in verse form in his compilation of poems.

The two were making ritual ablutions (wudhu') by the river one early morning, and a group of Hindu ascetics (sadhu) came by for their morning bath and prayers. During ablution, it is pertinent to note that the shaykh had pushed his cap back so it was tilted. Amir Khusrau, upon seeing the sadhus was thinking to himself, saddened by the fact that they were unbelievers, and thus misguided. The shaykh felt his misgivings, and uttered a statement, which came to be the defining statement of Sufi Muslim creed in South Asia:

هر قوم راست راهي، ديني و قبله گاهي

Every nation is on the right path, towards their respective Qiblahs, to which they turn

Embarrassed by the fact that his thoughts were read by the shaykh, as well as by the spontaneous correction, Amir Khusrau was humbled, amazed and immediately rectified his mistake by responding:

 ما قبله راست كرديم ،‌بر سمت كج كلاهي

I have straightened my Qiblah in the direction of your tilted cap 

And, devoted to his shaykh and remaining true to his word, Amir Khusrau (as well as all the Chisti saints even to this day) stayed compassionate, inclusive towards other faiths and humble.

Where else should I go?

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

تُو کَریمِ مُطلَق و مَن گَدا،

چِه کُنی جُز این‌کِه بِخوانی‌اَم؟

دَرِ دیگَری بِنُما کِه مَن

بِه کُجا رَوَم چُو بِرانی‌اَم؟

 

Meaning:

You are the Epitome of Generosity and I am a beggar 

What else can You do but invite me to Your door?

Or show me another door that I can head for

That I can go to, if you shoo me away 

 

  

Language:

Persian/Farsi


Transliteration:

Tu Kareem-e-Mutlaq wa Man Gada 

Che Kunee Juz Een Ki Bkhwaani Am

Dare Deegar-e BNuma ke Man

BKuja Rawam Choon Barani Am

 

Video/Audio:

Brief Explanation:

A true believer is a devout worshipper and knows his/relationship with a Benevolent and Generous Lord, and does not wish to go anywhere else except stay at the door of his Beloved.

Background:

This couplet by Mirza Abdul Qadir Bedil is a prayer, and at the same time a declaration of humility and faithfulness, while appealing to the Generosity of the Beloved.

A prayer of an ashamed believer

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

تُو غَنی اَز هَر دو عالَم، مَن فَقیر

روزِ مَحشَر عُذرهایِ مَن پَذیر

وَر حِسابَم را تُو بینی ناگُزیر

اَز نِگاهِ مُصطَفیٰﷺ پِنهان بَگیر

  

Meaning:

 You are the Self-Sufficient Lord of both Worlds and I am needy of you

On the Day of Judgement, please forgive me and grant me this exemption

If it is inevitable that You Judge me and take account of my sins,

Please do so hidden from the gaze of Mustafa (ﷺ)   

Language:

Persian/Farsi


Transliteration:

Tu Ghani Az Har Do A’alam Mann Faqeer

Roz-e-Mahshar Uzr Haey Mann Pazeer

War Hisabam Ra Tu Beeni Naguzeer

Az Nigah-e-Mustafa (ﷺ) Pinhan Bageer

Video/Audio:

Brief Explanation:

Those who truly love the Prophet(ﷺ) feel more ashamed to face him, due to their sins rather even more ashamed than facing Allah. Such is his position among the hearts of his ummah.

Background:

Iqbal, also known as Allama Iqbal, due to recognition of his status as a thinker and reformer, not just as a poet is recognised worldwide for his poetry. However, his main body of work in the Persian language has largely remained inaccessible to the non-Persian speaking public, even in South Asia, where he is so widely revered.

This quatrain (رُباعی), attributed to him (he gifted it to someone else) reflects his command over the language and poetic expression, while delivering a highly refined and sensitive idea, close to the heart of many Muslims.

Slain by the dagger of surrender

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

كشتگان خنجر تسليم را
هر زمان از غيب جان ديگر است

Meaning:

Those slain by the dagger of surrender

Get a new life every moment from, the Unseen

Language:

Persian/Farsi


Transliteration:

Kushtgaane Khanjare Tasleem Ra

Har Zamaan Az Ghayb Jaane Deegar Ast

Video/Audio:

Brief Explanation:

Those who truly surrender themselves to the Beloved will become immortal. 

Background:

Ahmad-e Jam, also known by his nickname "The Colossal Elephant" (ژنده پىل) due to his status among the scholars and learned men,  was a Persian Sufi, Sufi writer, mystic and poet. He also has had tremendous impact on later scholars, among them Nur Din Jami . 

This couplet, attributed to Sheikh Ahmad-e Jami, explains that the submission (Islam) in truth, makes us live for ever by the blessing of the Almighty. Whether in peoples' memories, or via their contributions, or in other ways that we do not know of.  The idea of submitting to the will of the Almighty is a central theme of revealed religions from the time of our patriarch Adam (peace be upon him).  As we navigate the challenges even in this 21st Century, these truths become even more evident that what the Beloved and Merciful Lord revealed for us is truly the source of salvation.

These couplets have extra significance in South Asia, which has been blessed with Sufi saints, mystics, dervishes, scholars and other holy people. The dominant silsilah is the Chistiyyah or Chisti silsilah, founded by the great South Asian Sufi shaykh Khwaja Muʿīn al-Dīn Chisti and developed, among others, by his famous disciple, Sufi scholar and poet,  Khwaja Qutbuddin Bakhtiar Kaki (May Allah bless them all).

These verses are made extra famous by an incident in which Khwaja Qutbuddin Bakhtiar Kaki,  was listening to a poetry recital (qawwali) and upon hearing these lines swooned and lost consciousness. Staying unconscious for three days, he gave up his soul on the fourth day and came to be known as a "Martyr of Love".

To this day, these verses are now considered taboo in qawwali performances, even though the modern qawwalis are a far cry from the original poetry recitations and have become song and dance numbers.

Associating with the Pious

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

कबीरा खाई कोट कि, पानी पिवै न कोई 
जाइ मिलै जब गंग से, तब गंगोदक होइ

Meaning:

O Kabir, no one drinks water from the village gutter, 

But once it merges with the (holy) Ganga, it takes the form of Ganga itself

Alternatively:

Kabir is just like a village gutter, no one drinks from it

But once he will merge with the (holy) Ganga, he will take the form of Ganga itself

Language:

Vernacular Hindi


Transliteration:

Kabira Khaai Kot Ki, Paani Piwai Na Koyi
Jaai Milai Jab Gang Se, Tab Gangodak Hoye

Video/Audio:

Brief Explanation:

Unless we are able to elevate ourself to a higher form, via noble and pious people, we will never become pious as our deeds are lowly like a gutter full of filth.


Background:

Throughout history, the merits of associating with pious people, wise people and saintly people has been underlined and these couplets (known in local dialect as दोहे dohe ) by the saint Kabir indicates the same.

Why Mystical Poetry?

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

یِک زَمانی صُحْبَتی با اَوْلِیا

بِهْتَر اَز صَد سالِهٔ طاعَتِ بی‌ریا

Meaning:

A moment spent in the company of the saints

Is far better than a hundred years of sincere obedience

Language:

Persian/Farsi


Transliteration:

Yek Zamaney Suhbatey Ba Awliya
Behtar Az Sad Saala Ta'at Be Riya

Video/Audio:

Brief Explanation:

The friends of God have tremendous spiritual impact on people and the blessings that such company brings cannot be compared even to a hundred years of sincere obedience, let alone insincere obedience. It is important to understand that the companionship of the saint (Wali) is the way to Allah, and not otherwise.

Background:

This couplet, attributed to Maulana Rumi, talks about the impact of being with good people even for a short while. Either we can contemplate on their wisdom and receive the blessings of the saying:

“A moment of contemplation is better than seventy years of (involuntary) worship.” 

Or we can converse with them whereby:

“A single conversation across the table with a wise person is worth a month’s study of books”. 

The reason why I chose mystical poetry is because mysticism is the most sublime form of religious expression, bringing to us the highest wisdom with radiant beauty, yet simple, coherent and piercing enough to reach the hearts of many. Correspondingly, poetry is the highest form of human expression and the most artistic form of literature and an apt vehicle of mystical ideas of many of the world's most renowned mystics.


However, there is a caveat.


Growing up in Kashmir, we came across an anecdote whereby the poem of a well-known poet Mullah Tahir Ghani Kashmiri was the subject of a sermon which he himself was attending as a member of the congregation, unbeknownst to the preacher. The preacher highlighted 17 possible meaning of a particular verse, all logical and linguistically possible much to the amazement of the audience. After the prayers were over, the poet introduced himself, much to the delight of the preacher and expressed admiration for the interpretations, yet regretfully admitting that when he was writing the poem, none of those interpretations crossed his mind. And he himself gave his interpretation, as the 18th one.



Such is the beauty of poetic expression. Poetry, and moreover mystical poetry has many shades of meaning and highly subtle nuances that come into play within the beauty of expression and vivid imagery. Hence no single translation or explanation can do justice to it. It is with this caveat that I make a humble appeal, that rather than going by my explanations, feel free to experience the beauty of the poem as it descends on your own heart and lends meaning to you and your life. Within these words we can feel the presence of the mystics and saints.

Why Makhfi (Hidden)?

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

دَر سُخَن مَخْفِی شُدَم مَانَنْدِ بُو دَر بَرْگِ گُل

هَر کِه خَواهَد دِیدَنَم، گُو دَر سُخَن بِینَد مَرَا

For a stricter classical-historical notation, «خَواهَد» may also be written «خْوَاهَد».

دَر سُخَن مَخْفِی شُدَم مَانَنْدِ بُو دَر بَرْگِ گُل

هَر کِه دَارَد مَیْلِ دِیدَن، دَر سُخَن بِینَد مَرَا

Meaning:

Within my poetry, hidden I dwell,  like fragrance within rose petals

All who wish to catch a glimpse of me, can do so (only) within my poetry

Alternatively:

Within my poetry, hidden I dwell, like fragrance within rose petals

 Anyone desiring to see me, may do so (only) within my poetry

Language:

Persian/Farsi of South Asia


Transliteration:

Dar Sukhan Makhfi Shudam, Manand e bu Dar Barg e Gul
Har ke Khwahad deedanam goo, Dar Sukhan Beenad Mera


Dar Sukhan Makhfi Shudam, Manand e bu Dar Barg e Gul ,
Har Ke Darad Mayl Deedan, Dar Sukhan Beenad Mera

Video/Audio:

Brief Explanation:

An artist, poet, writer or any other form of expert in arts and literature should be primarily known by their work. Since I am not either of them, I chose to remain hidden while sharing wisdom that I come in contact with, across ages and cultures.
 
Background:
 
This couplet attributed to Zeb un Nissa, the daughter of Aurangzeb inspired me to choose the name مخفي which means "hidden" in Arabic, Persian and Urdu.


The story goes that her poetry was well-regarded and her fame reached far and wide, but people did not know the true identity of the poet with the nom de plume مخفي.

One day a neighbouring king requested Aurangzeb to have the poet (مخفي) sent out to his kingdom so that he may have an audience with him and get to know the poet better. This put him in a quandary as on the one hand a generous king cannot refuse this request, but he could not also send his daughter as it would violate the cultural and religious norms, and also he did not want to be the one who reveals her identity which she had chosen to keep secret.

Failing to find a solution, he asked for her help. She told him to send these verses in response to the neighbouring king's request thus solved the problem in a beautiful manner deserving that of a wise and literate poet that she was.