Shopkeeper and a Parrot!
Hazrat Muhammad (SAW) hath witnessed a decision in his heart,
All can follow, who, from loyalty and faithfulness, never depart.
A straw is felt in food by a living human being.
Can’t be at rest unless he pulls it out while chewing
In thousands of bites, a little straw gets recognized.
It hath declared: living from the dead identified.
The perception of the world supports us here.
Lifts us to heaven, the cognition of hereafter (14)
The physical health is confirmed by the doctor.
The spiritual well-being Beloved doth explore
Strengthened in the former by a vigorous body
The latter is achieved by mortification and purity.
King of soul always abandons the body on its own
Then inhabits the place most deserted and forlorn (15)
The blessed is the soul that, for heaven’s sake.
Hath spent all: possessions and belongings fake.
He hath deserted his home in search of treasure.
And then adorns it all with its mirth and pleasure (16)
He hath but stopped in a stream, the water running.
Hath it cleaned and purified, opened for drinking
The surgeon tears the skin to pull out the spear.
Fresh new skin grows, healing the wound’s leer.
The fort hath been withdrawn from infidel’s possession,
Rebuilt, it is with a hundred towers and bulwarks in session.
NOTES
14) The knowledge acquired by the five senses enables us to reach worldly heights. It provides us with wealth, fame, and recognition in this world. It is the due means to attain material progress. For spiritual ascension, one needs to brazen one’s inner soul to perceive the cause behind all that is duly happening.
(15) One has to purify one’s heart from all that is not God to get it Inhabited by God. See more on purification from foulness…Click for detail
(16) See more on presence….Click for detail……
Who can but describe the Gracious’ art exquisite?
All that is told hath needed our humble requisite.
The Lord doth manifest Itself in thousands-fold
The Way of Truth doth a million wonders behold!
The Masters who have but researched the truth
Are all intoxicated, amazed, struggling for girth
Aren’t bewildered that they may turn from him (17)
But they are in such amazement: they are lost in him.
They have one side illuminated by His Divine light.
And what they hold as their own is but His delight (18)
Watch everyone’s face with regard and respect due
Get enlightened; committing yourself to service is true.
To be in the presence of a ‘Master’ is devotion to true.
May heed thee faithful, shower blessings on you. (19)
Many demons are roaming, keeping human faces,
Beware! Do not subdue thyself to every grimace.
The fowler whistles at the sound of his prey.
Birds be deceived; catch and ensnare he may!
The birds, on listening to the call of their alike
Descend from the air to find a net and knife.
Vile hypocrite in the tongue of Dervish doth speak.
Bewitch the simple and innocent he may, indeed!
The righteous intends to spread light and heat.
The evil one treachery and vulgarity do beseech
The lion is knitted from wool, a purpose beggary.
Abu Musailima entitled ‘Muhammad’ is bigotry.
Abu Musailma hath earned but the label of “The Liar.”
Muhammad (SAW), the “Sublimest of beings,” is the leader.
He is the wine of ‘Truth,’ the scent of musk invigorated;
Liquor impure with adversity and wrath is blemished.
NOTES
17) See more on union… Click for detail
(18) see more on contemplation… Click for detail
(19) see more on Divine LOVE…Click for detail
Tanzih may be described as purifying the heart and throwing away from it passion and corrupt thoughts (Kashaf-al-Mahjub: p. 326). Tanzih is the standing of the heart in place of its abstraction from contemplation of God (Kashaf-al-Mahjub: p.384). It is an exemption of his beloved from his vision (Kashaf-al-Mahjub p. 374).
To infer the existence of God from intellectual proofs is assimilation (Tasbih), and to deny it on the same grounds is (Tatil) assimilation is not admissible; one cannot see God face to face, only His saints may enjoy contemplation of Him in this world. (Kashaf-al-Mahjub: p. 280) Some Sufis have fallen into the mistake of supposing that spiritual vision and contemplation represent such an idea (surati) of God as is formed in mind by the imagination, either from memory or reflection. This is utter imagination should be able to define Him or that the intellect should comprehend His nature (Kashaf-al-Mahjub: p. 332).
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