Shams Tabriz

Diwan Shams Tabrayz [Justice ® Dr.
Munir Ahmad Mughal]
DIWAN SHAMS TABRAYZ

of Maulana Jalaluddin Rumi
(‫)رﺣﻣۃ ﷲ ﻋﻠﯾہ‬
Transliteration, Translation from

Persian to English and Edition
By
[Justice ® Dr. Munir Ahmad Mughal]
August 2011
http://ssrn.com/author=1697634
Electronic copy available at: http://ssrn.com/abstract=1907165

Diwan Shams Tabrayz [Justice ® Dr. Munir Ahmad Mughal]
Diwan Shams Tabrayz

ِ
‫اﻟرﺣﯾم‬
‫ﱠ‬ ‫اﻟرﺣﻣن‬
َ ْ ‫ﱠ‬ ‫ﷲ‬
ِ ‫ﺑﺳم ﱠ‬
ِ ِ ِْ ِ
Annemarie Schimmel in her book

Gabriel’s Wing has condensed the
life-sketch of Maulana Jalaluddin
Rumi in the following words:
“Jalaluddin was born in Balkh in
Afghanistan in 1207,1 but his father,
a well known mystic, left the country
because of political difficulties of the
Turkish Seljukid Empire of Anatolia,
a place where science and religion,
art and literature were flourishing.
1
Maulana Jalaluddin Rumi was born in 1207 and died in 1273 AD.
Electronic copy available at: http://ssrn.com/abstract=1907165

Jalaluddin succeeded to his father in

the chair of theology, but it was not
before 1214 that he was initiated into
the profoundest mysteries of Divine
love by the wandering derwish
Shamsaddin of Tabriz, with whom he
became so identified that he used
his name instead of his own as nom-
de-plume in the mystical lyrics which
are the fruit of this encounter, and
which belong to the most beautiful
mystical poetry ever written. After
Shamsuddin had disappeared for the
second time (probably murdered by
members of Maulana’s own family) a
shorter passion connected Rumi with
the goldsmith Salahuddin Zarkub; his
least and most lasting mystical love
was that of Husamaddin Chalabi
who inspired him to the composition
of the Mathnawi, the spiritual
couplets, which constitute a
complete encyclopaedia of mystical
3
wisdom. All the various strands of

Islamic mysticism are woven into the
voluminous poems (about 26000
couplets), interrupted by stories,
illustrated by fables, sometimes
soaring into the exalted realms of
pure pantheism, sometimes
emphasizing the personal intimate
relation between God and man but
ever repeating that love and longing
are the key to all wisdom.2
Annemarie Schimmel has also

written:
“Rumi has, through this Mathnawi,
assimilated the literary tradition of
Sanaì of the 12th, Faridaddin Àttar
of the early 13th Centuries to whom
he is deeply indebted. But likewise
the mystical concepts of his own
2
Gabriel’s Wing, Annemarie Schimmel, Lahore: Iqbal Academy, Pakistan, 3rd Edition, 2000, p. 353.
4
father, religious ideas laid down by

Imam Ghazzali, the monistic
philosophy of Ibn Àrabi’s son-in-law
Sadruddin Qonawi, who was
Maulana’s contemporary and
colleagure in Konya, and much other
traditional wisdom and knowledge is
hidden in the nearly inexhaustible
work.”3
Contemporary poet laureate of

Iran Muhammad Taqi Bahar says:
‫ﺧﺎﺻہ اﻗﺑﺎل ﮔﺷت‬
ٔ ‫ﻋﺻر ﺣﺎﺿر‬
‫واﺣدی ﮐز ﺻد ھزاراں ﺑر ﮔذﺷت‬
Àsr -i-hadir khassa-i-Iqbal gasht
Wahidey kaz sad hazaran bar

guzasht.
33
Gabriel’s Wing, Annemarie Schimmel, Lahore: Iqbal Academy, Pakistan, 3rd Edition, 2000, p. 354.
5
[Contemporary era has become

specific for Iqbal. He is the one who
has surpassed hundred thousands.].
Grami Jallundhari also paid tribute to
Iqbal and says:
‫دﯾده ﻣﻌﻧﯽ ﻧﮕﮩﺎن ﺣﺿرت اﻗﺑﺎل‬

ٔ ‫در‬
‫ﭘﯾﻐﻣﺑری ﮐرد و ﭘﯾﻣﺑر ﻧﺗوان ﮔﻔت‬
Dar dida-i-ma`ni nighan hadrat-i-Iqbal
Payghambari-ay-kard-o- payambar
natawan guft.
[In the sight that sees the meanings

the honourable Iqbal, delivered the
message, but (whereas there has
6
been the finality of the Prophethood

on Hadrat Muhammad
(‫ )ﺻﻠﯽ ﷲ ﻋﻠﯾہ و ٓا ﻟہ وﺳﻠم‬as such he
cannot be called a messenger.]
Iqbal himself says:
‫ﭘﯾر روﻣﯽ ﺧﺎک را اﮐﺳﯾر ﮐرد‬
‫از ﻏﺑﺎرم ﺟﻠوه ھﺎ ﺗﻌﻣﯾر ﮐرد‬
Pir-i-Rumi khak ra aksir kard

az ghubaram jalwah ha ta`mir kard
[The most reverend
teacher Rumi turned by dust into al-
chemy, and the constructed
emanations(tajalliyyat) from my dust.]
7
4
Iqbal also says:
The Pir Rumu, the guide with shining heart,
The leader of the caravan of love and intoxication-
whose place is higher than moon and sun,
and who makes the milky way the rope of his tent…
Rumi says:
‫ﺣﺎﺻل ﻋﻣرم ازﯾں ﺳہ ﺳﺧن ﺑﯾش ﻧﯾﺳت‬
ِ
‫ﺧﺎم ﺑدم ﭘﺧﺗہ ﺷدم ﺳوﺧﺗم‬
Hasil-i-ùmaram azin seh sukhan

baysh nist
kham budam pukhtah shudam
sokhtam
[The net outcome of my whole life is
nothing more than these three facts,
4
See Gabriel’s Wing, Annemarie Schimmel, Lahore: Iqbal Academy, Pakistan, 3rd Edition, 2000, p. 357.
8
viz., In the first phase I was raw, in

the second phase became hard and
in the third phase, i.e. finally I was
burnt.].
This is a process that ultimate links a

humble creature (man) to his Sole
Creator Allah Almighty. From
beginning till end the light that guides
and becomes support is the light
of Hadrat Muhammad (sallallahu
àlayhi wa alihi wasallam) which has
come to the lot of all mankind
via La ’ilaha ’illallahu Muhammadur
9
Rasulullah(sallallahu
àlayhi wa alihi wasallam).
It is said that some one had
foretold Rumi that his guide will be
his contemporary person who will
burn his collections of writings
without litting a fire flame to them.
One fine morning Rumi was studying
some book that a person came there
and asked: O Jalal! What are you
doing? Rumi looked the man and
found him a rural illiterate and
replied: A thing you do not know?
The man turned about and there was
10
fire in the library

and Rumi recollected the foretold
happening. He rushed towards the
man but he disappeared. After lapse
of a period of about two years it was
a holiday and Rumi was passing
through the bazaar of goldsmiths that
from opposite side the same man
came and they both stopped near a
throne outside the shop of a
goldsmith who had closed the doors
of the shop and was beating the
piece of gold to make its thin golden
papers.
11
A dialogue took place

between Rumi and that person.
Sorry, it was my mistake.
No, the mistake is now, men

resemble each other. You might be
mistaking me as that man. How can
a rural illiterate be comprehending
that which literate like your status do
comprehend with so big a collection
of the old works.
The voice, the traits, the behaviour,

the dress all were speaking the
truth. Rumi entreated. The old man
agreed to take him into his allegiance
12
provided Rumi could answer his

three questions.
Kindly let me know those questions.
Those questions are:
When Mansur Hullaj got elevation he

proclaimed: Ana’l-haqq.
When Bustami got elevation he
declared: Subhani ma a`zama shani.
Why he, for whom both the heavens
and the earth were created, used to
stand in worship of Allah so long and
so devotedly that his feet were
swollen, and he did not utter any
such word.
13
Rumi submitted to the sage: Sir,

there was a furnace. There were
lying many iron pieces. There was
the iron smith. The iron smith got
hold a piece of iron and put it into the
furnace. The fire was burnt under the
furnace. The piece of iron became
hot, then melted, then fumerated,
and lastly it turned into a flame. All
this was witnessed by the other
pieces of iron. It said to its co-pieces:
“Look, I am all flame. I am all true in
my statement.” It was not saying: All
true in the sense that it was itself
14
God. God is God and a man is man.

Creator and creation are distinct. A
creation cannot claim itself to be the
Creator.
The other piece of iron said to its
colleagues: How purified I have
been. None else is of my state of
purity. No density has remained in
me. It was not saying: I am Glorified
in the sense of Glorification
of Allah Almighty nor claiming the
greatness of God. All glory and
greatness belongs to Allah Almighty,
the Creator of all. I am his creation.
15
Whatever I have got is the blessing

and grant of Allah Almighty alone. I
am mortal. Allah is eternal. I am
created. Allah alone is the Creator.
Thus both (Mansur and Bustami)
were human beings. Both were
mortal. Both had the maximum of
their capacity beyond which they
could not reach. Both were the
Ummattis of the Messenger of Allah
(Peace and blessings of Allah be
upon him) and all their achievements
were for his sake and through
perfectly and sincerely following him.
16
They were true in their assertions by

all standards but their statements
were misconstrued by those who
could have explained or observed
silence.
Such dialogues or situations that are

odd and create misconception are
called Mushkilat. Such cases if traced
are also available among the most
honourable Sahabah (ridwanullahi
taàla àlayhim ajmaìn). To quote
one instance:
Hadrat Ùmar bin al-
Khattab (radiyallahu taàla ànhu)
17
during the period of his caliphate had

met Hadrat Huzayfah (radiyallahu
taàla ànhu) and asked him: O
Huzayfah ! In what condition you got
up in the morning?
He replied: “O the Leader of the
faithful! I love fitnah, dislike haqq,
believe in that which has not been
created, bear witness for him whom I
have not seen, offer salat
without wudu, and on the earth I
have such a thing not possessed by
Allah Almighty in the heavens.”
18
Hadrat Ùmar (radiyallahu

taàla ànhu) became annoyed
hearing these words and intended to
punish him severely that there
came Hadrat Àli (radiyallahu
taàlaànhu) and looking the anger
on the face of Hadrat Ùmar
(radiyallahu taàlaànhu) asked Him:
“O the Leader of the faithful! What
was the cause of this anger?”
Hadrat Ùmar (radiyallahu
taàla ànhu) narrated the whole
incident.
19
On that Hadrat Àli (radiyallahu

taàla ànhu) remarked: O the Leader
of the faithful! This should not have
made you angry. This (Huzayfah)
loves (fitnah) and by saying so he is
referring to the Qur’anic verse:
‫ﻋظﯾم‬ ٌ ْ َ ‫ﻋﻧد َ ُه‬
ٌ ِ َ ‫أﺟر‬ ‫ﻓﺗﻧﺔ ٌ ۚ َ ﱠ‬
ْ ِ ُ ‫وﷲ‬ ُ ُ َ ْ َ َ ْ ‫أﻣواﻟﻛم‬
َ ْ ِ ْ ‫وأوﻻدﻛم‬ ُ ُ َ ْ َ ‫إﻧﻣﺎ‬
َ ‫ِﱠ‬
(64:15)
Your riches and your Children may

be but a trial: but In the presence of
Allah, is the highest, reward.
[64:15]
20
Huzayfah likes the Children and the

riches and here he has said so.
By saying that he (Huzayfah) does
not like “haqq”. He (Huzayfah) is
making a reference to “death”. The
arrival of it is true and it is inevitable.
By saying that he(Huzayfah) believes
in that which has not been created
he (Huzayfah) means to say that he
believes in the Holy Qur’an as it is
not creation. Rather it is Attribute
(sifat) of Speech of Allah Almighty.
By saying that he(Huzayfah) bears
witness of Him whom he(Huzayfah)
21
has not seen. He(Huzayfah) is

referring the Unseen as Allah
Almighty.
By saying that he(Huzayfah)
offers salat without wudu, he(Huzayf
ah) means to say that he(Huzayfah)
offers durud sharif on the Holy
Prophet (Peace and blessings of
Allah be upon him) (as to
offer durud without wudu is not a sin).
By saying that he(Huzayfah) has on
earth that which Allah Almighty does
not have in the heavens is having
wife and children. Allah Almighty is
22
all Glorified to have a wife or

children.
Hearing all this Hadrat Ùmar
(radiyallahu taàla ànhu) said: O
Abu al-Hasan ! You have removed a
great worry of mine.[1]
These incidents are not to be taken
as stories of the past people to listen
to and then to forget them. They are
great lessons to improve human
conduct. They are pearls of wisdom
that protect from going astray. They
are the guidelines for safe conduct of
life in this world and to gain success
23
in the Hereafter. They contain

principles and rules of life in them.
Allah Almighty has blessed every
person with many faculties which
must be properly used and exercised
with due care and diligence. We
must distinguish between haste and
punctuality, carelessness and
carefulness, lawfulness and
unlawfulness, propriety and
impropriety. The above anecdote
tells that counsel-ship is very useful.
Hasty decisions are dangerous.
Knowledge is not to be concealed.
24
Bona fides is to be presumed.

Fallacies do occur where
examination is not full and deep, nor
close and with knowledge.
Arguments must be supported with
the text of the Holy Qur’an and
Sunnah to have binding force.
Obedience of Allah Almighty and the
Messenger of Allah (sallallahu
àlayhi wa alihi wasallam) is binding
on all including the rulers
unconditionally. No one is to be
condemned unheard. Truth must
prevail in all circumstances.
25
Àllamah Iqbal has referred to the

incident in his composition:
‫ﺷﺑﻠﯽ ﻧﮯ ﭘﮭول ﻣﺎرا ﻣﻧﺻور رو دﯾﺎ‬
Shibli nayn phul mara mansur ro diya

.
When Mansur was being executed
for having said so. At
least Shibli knew the truth in the
statement. But he two joined the
process though in a very polite
manner. It was not taken lightly
by Mansur and he expressed his
reaction there and then as tears
26
came out of his eyes even when it

were the eyes of a dead person.
Those who lay their lives in the
cause of Allah they are not to be
called or even considered dead.
They are alive with a life we have no
conscience to perceive or conceive
or see with our eyes. The
Holy Qur’an says:
ٌ َ ْ َ ‫ﺑل‬
‫أﺣﯾﺎء‬ ٌ ََْ ‫ﷲ‬
ْ َ ۚ ‫أﻣوات‬ ِ ‫ﺳﺑﯾل ﱠ‬ ُ َ ْ ُ ‫ﻟﻣن‬
ِ ِ َ ‫ﯾﻘﺗل ِﻓﻲ‬ ُ ُ َ ‫وﻻ‬
ْ َ ِ ‫ﺗﻘوﻟوا‬ َ َ
َ ُ ُ ْ َ ‫وﻟﻛن َﻻ‬
‫ﺗﺷﻌرون‬ ْ َِ َ
(2:154)
And say not of those who are slain in

the way of Allah "they are dead."
27
Nay, They are living, though you

perceive (it) not.
[2:154]
ٌ َ ْ َ ‫ﺑل‬
‫أﺣﯾﺎء‬ ً ََْ ‫ﷲ‬
ْ َ ۚ ‫أﻣواﺗﺎ‬ ِ ‫ﺳﺑﯾل ﱠ‬ ُ ِ ُ ‫اﻟذﯾن‬
ِ ِ َ ‫ﻗﺗﻠوا ِﻓﻲ‬ َ ِ ‫ﺗﺣﺳ َﺑن ﱠ ﱠ‬ َ َ
َ ْ َ ‫وﻻ‬
َ ُ َ ْ ُ ‫رﺑﮭم‬
‫ﯾرزﻗون‬ ِْ
ْ ِ ‫ﻋﻧد َ َ ﱢ‬
(3:169)
Think not of those who are slain

in Allah’s way as dead. Nay, They
live, finding their sustenance in the
presence of their Lord;
[3:169]
28
A thing is said by the words of mouth

and a thing is thought by the heart
and mind. The words of the Holy
Qur’an mentioned in both the verses
referred to above are of the Creator
of all including both the slain in the
way of Allah and the one who is
considering himself alive and
speaking or thinking about him. The
reason is that Allah Almighty is All
Powerful. He is the One, Who alone
creates from nothing and non
existence. To give life to the dead is
easier for Him than to Create for the
29
first time. We have limited knowledge

and even that is imperfect and not
immune from many open or hidden
defects. His Knowledge is all perfect
and all comprehensive and free from
all defects open or hidden. The
perfection of His knowledge and its
precision and accuracy is open like
the broad day light and even the
broad day light is a witness itself of
this truth.
Life on the earth is a trust which man
should spend in a manner whereby
dignity of man is promoted, rights of
30
man are protected and fully

honoured and paid, peace and order
in the world is maintained,
exploitation and oppression is ended,
mutual Co-operation in matters of
virtue and piety is practically shown
and non Co-operation in matters of
sin and transgression is clearly
expressed. Hypocricy, backbiting,
false accusations, false standards in
weights and measures are shunned.
Fraud and misrepresentation should
not be practiced in any dealing in any
affair at any level by any one.
31
The requirements of La ’ilaha

’illallahu Muhammadur Rasulullah
ُ ٘ ُ ‫ﻣﺣ َﻣ ﱠد ٌ ر ﱠ‬
( ‫ﺳول ﷲ‬ ُ ُ ‫اﻻﷲ‬ ِٰ َ )
‫ﻻاﻟہ َ ِ ﱠ‬
There is no God save Allah and
Hadrat Muhammad is the Messenger
of Allah
(sallallahu àlayhi wa alihi wasallam)
must be observed throughout our life.
Only those lead others who have the
qualities of leadership. Of those
qualities truthfulness, sacrifice of all
vested interests and sincerity to
serve the mankind, integrity and
competence are at the top. In one
32
word all these qualities have been

condensely mentioned in the Arabic
word and the Qur’anic term: Al-
Taqwa which in English means
excellent moral character. Its other
name is self-accountability. As the
death is to come to every human
being and he is to stand before his
Creator on the Day of Judgment he
must discharge his trust with full care
and caution. Betrayal or breach of
trust is not befitting a believer. The
method to become pious or muttaqi
or of excellent moral conduct is to
33
follow the Holy Qur’an and Sunnah

with utmost sincerity. Behaving in a
manner whereby the well being and
welfare of mankind is promoted and
advanced is the way of faith, the way
of Islam. All well being lies in paying
the others what is their due, promptly
and fully. We should not injure the
feelings of others by our words of
mouth or by means of our limbs. A
Muslim is he from whose tongue and
hands other Muslims remain safe.
Àllamah Iqbal says:
َ َ ۡ ِ ‫ﺳﺧن‬
‫ َﺟﺎں ُﭘرﺳوز‬،‫دﻟﻧواز‬ َ ُ ،‫ِﻧﮕہ ُ َﺑﻠﻧد‬
34
‫ﻣﯾر ﮐﺎرواں ﮐﮯﻟﺋﮯ‬

ِ ،‫رﺧت ﺳﻔر‬
ِ ،‫ﯾﮩﯽ ھﮯ‬
Nigah buland, sukhan dil nawaz, jan

pur soz
Yehi hay rakht-i-safar mir-i-
karwan kay li’ay.
‫ﺳﺑق ﭘﮭر ﭘڑھ ﺻداﻗت ﮐﺎ ﺷﺟﺎﻋت ﮐﺎ ﻋداﻟت ﮐﺎ‬
‫ﻟﯾﺎ ﺟﺎﺋﯾﮕﺎ ﺗﺟﮭ ﺳﮯ ﮐﺎم دﻧﯾﺎ ﮐﯽ اﻣﺎﻣت ﮐﺎ‬
Sabaq phir
parrh sadaqat ka, shujaàt ka,
àdalat ka
Liya ja’ay ga tujh
say, kam dunya ki ’imamat ka.
In the case of the Messenger of Allah
(Peace and blessings of Allah be
35
upon him) every passing moment

was bringing a still higher elevation
and thus there was no end of favours
upon him from his God Almighty. He
was an ever thanksgiving favourite of
Allah Almighty (‫)ﺻﻠﯽ ﷲ ﻋﻠﯾہ و ٓا ﻟہ وﺳﻠم‬
Shams Tabrayzi embraced Rumi.

Took him into his allegiance. Taught
him the discipline of the way. Thus it
prove true:
‫ﻣوﻟوی ھرﮔز ﻧﺷد ﻣوﻻﺋﮯ روم‬
‫ﺗﺎ ﻏﻼم ﺷﻣس ﺗﺑرﯾزے ﻧﺷد‬
Maulawi hargiz nashud maula-i-Rum
36
Ta ghulam-i-Shams Tabrayzi na
shud.
This work would not have seen the
light of the day in English version had
Engnr. Tahir Basharat Cheema
would not have donated me a copy
of the Diwan Shams Tabrayz, Mirza
Iqbal Ahmad a set of Kulliyyat-i-Iqbal,
Prof. Ahmad, Member, Shura-i-
Nigehban Milli, Iran at Tehran, a set
of Mathnawi Maulana Rum.. Credit
also goes to Mr. Salman Iqbal for his
lovely guidance and encouragement
37
and providing every assistance that I

needed in completing this work.
I dedicate this work to my most

esteemed teachers late Professor Dr.
Abdul Wahid J. Halepota of
SindUniversity, late Professor Ahmad
Khalid Omer M. A. (Alig) of
SindMuslimCollege,
KarachiUniversity and Professor
Muhammad Zahuruddin and
Professor Manzurul Haq Usmani, of
Government College (now by the
Grace of God, GC University, Lahore
Punjab)
38
Justice ® Dr. Munir Ahmad Mughal
125-B Judicial Colony, Lalazar

Raiwind Road, Lahore, Pakistan.
Saturday: 12thRabi` al-Awwal, 1431
AH/27th February, 2010 AD
The Verses of the Diwan (in original
Persian Text) and their English
Translation is as under:
ُ ‫طﺎﺋران ُﻗدس را ِﻋﺷﻘت‬
‫ﻓزوده َﺑﺎﻟﮩﺎ‬ ِ ‫ای‬
ِ َ ُ ‫ﺣﻠﻘہ َﺳوداﺋﮯ ﺗو‬

‫روﺣﺎﻧﯾﺎں را َﺣﺎﻟﮩﺎ‬ ٔ ‫در‬
1. O [the One and the Only, Allah

Almighty] your love has added wings
to the birds of the sacredness. In the
39
circle of fondness for you, the sacred

(angels) have gone into ecstacy.
ٰ ‫در ﻻ اﺣب‬
‫اﻻﻓﻠﯾن ﭘﺎﮐﯽ ز ﺻورﺗﮩﺎ ﯾﻘﯾں‬
‫در دﯾد ﮨﺎﺋﮯ ﻏﯾب ﺑﯾں ھر دم ز ﺗو ﺗﻣﺛﺎل ﮨﺎ‬
2. In the statement of Hadrat

Ibrahim (àlayhissalam) after he had
observed the rising and setting of the
Sun, the moon, and the stars: I do
not love those who set was his
certitude in the One and the only
Allah Almighty and denial of all other
forms besides Him. In the eyes who
see the unseen, every moment a
40
new glory (of you alone) is

appearing.
‫اﻓﻼک از ﺗو ﺳر ﻧﮕوں ﺟﺎن از ﺗو در درﯾﺎﺋﮯ ﺧوں‬
‫ﻣﺎھت ﻧﮕوﯾم اے ﻓزوں از ﻣﺎه ﮨﺎ و ﺳﺎل ﮨﺎ‬
3. All the heavens are bowing their

heads before you (O Allah Almighty )
while the soul is floating in the river
of blood. I do not say your moon O
the Almighty as exceeding your
months and years.
‫ﮐوه از ﻏﻣت ﺑﺷﮕﺎﻓﺗہ از ﻏم ﺑدل در ﺗﺎﻓﺗہ‬
‫ﯾﮏ ﻗطره ﺧوﺑﯽ ﯾﺎﻓﺗہ از ﻓﺿل ﺗو اﻓﺿﺎل ﮨﺎ‬
41
4. In your grief the mountain has

become broken and in grief has
become broken hearted. A drop that
gets an excellence from your bounty
becomes full of (many and multiple)
blessings (merits and virtues).
‫ﺳﺎزی ز ﺧﺎﮐﮯ ﺳﯾدے ﺑر وے ﻓرﺷﺗہ ﺣﺎﺳدے‬
‫ﺑﺎ ﻧﻘد ﺗو ﺟﺎن ﮐﺎﺳدے ﭘﺎﻣﺎل ﮔﺷﺗہ ﻣﺎل ﮨﺎ‬
5. You create a leader from the earth

(and bless him with such knowledge
that) the angels become jealous of
him. He sacrifices his life for the sake
of your cash (sincere love) and
spends all his property.
42
‫اے ﺳروراں را ﺗو ﺳﻧد ﺑﺷﻣﺎر ﻣﺎ را زاں ﻋدد‬

ٰ
‫ادﻧﯽ ﺳراں را ھم دﮨد از ﺗﯾﻎ و از دﻧﺑﺎل ﮨﺎ‬
6. O Allah Almighty you alone are the

authority for the chiefs. Kindly reckon
us as one of your grantees. It is you
alone who grants honour even to
those who are low in status by
means of swords and pierces.
ُ ِ ‫رﺧت‬
‫ﮔل د َ َﻣد‬ ۡ َ َ ‫از ۡ د‬
َ ‫ﺧﺎر‬
َ ‫ﺧﺎر ﺑد‬ ۡ َ ‫ﮔﯾرم ﮐہ‬
َ َ‫ھﺳﺗم‬ َ ِ
ِ ‫ﺻر ﱠ اف د َ َاﻧﺎ ِﻣﯽ ِ َﻧﮩد ُﭼو َﺑر‬

‫ﺳر ِﻣﺛﻘﺎل ﮨﺎ‬ َ
7. I know I am a bad thorn. But a

thorn comes out of the same plant of
rose. A wise exchanger when puts
43
(the metal) on the touchstone (the

gold and the rold gold, the true and
the false, become distinct).
‫ﺧﺎﮐﮯ ﺑدﺳت ٓاں ﺑﺎﻟﮩﺎ ﻓﮑرے ﺑدﺳت اﻋﻣﺎﻟﮩﺎ‬
‫ﯾﺎﺑﯽ ﺑدﺳت آں ﺣﺎﻟﮩﺎ ﻻ ﻓﯽ ﺑدﺳت آں ﻗﺎﻟﮩﺎ‬
8. An earth in the hand of those

wings, a thought in the hand of
actions, you come under the control
of the states and you boast when you
are making lip service.
‫آﻏﺎز ﻋﺎﻟم ﻣﺷﻌﻠہ ﭘﺎﯾﺎن ﻋﺎﻟم زﻟزﻟہ‬
‫ﻋﺷﻘﮯ و ﺷﮑرے ﺑﺎ ﮔﻠہ آرام ﺑﺎ زﻟزاﻟﮩﺎ‬
44
9. The beginning of the world an

ignition and the end of the world an
earth quack. Love and thanksgiving
with complaint and comfort (and
satisfaction) with shakings.
ُ ‫ﺷﻔق‬
‫طﻐراﺋﮯ دوﻟت ﻋﺷق ﺣق‬ ۡ َ َ ‫ﺷﻣس او‬
ِ ‫ﺗوﻗﯾﻊ‬
‫ﺑﺎر وﺻﺎل آﻣد ﺳﺑق ﮐﯽ ﻋﺷق زد آں ﻓﺎﻟﮩﺎ‬
10. Appearance of his sun is the

twilight, and the royal title is love of
the All true (Allah Almighty). When
the love threw the dice to know the
fortune on the very first throwing it
transpired that the burden of
communion has come.
45
‫ﻟﻠﻌﺎﻟﻣﯾن اﻗﺑﺎل دروﯾﺷﺎں ﺑﺑﯾں‬

ؐ ‫از رﺣﻣۃ‬
ّ
‫ﻣﻌطر ﺷﺎﻟﮩﺎ‬ ‫ﭼوں ﻣہ ﻣﻧو ّ ر ﺧرﻗﮩﺎ ﭼوں ﮔل‬
11. By the grace of the most

favourite of God whose title is the
Mercy for all the worlds (Sallallahu
àlayhi wa ’alihi wasallam), look how
high and honourable has been the
rank of the people who are known as
Darwaysh [who believe in
La ’ilaha ’illallahu Muhammadur
Rasulullah
ُ ٘ ُ ‫ﻣﺣ َﻣ ﱠد ٌ ر ﱠ‬
(‫ﺳول ﷲ‬ ُ ُ ‫اﻻﷲ‬ ٰ ِ َ ) and observe
‫ﻻاﻟہ َ ِ ﱠ‬
duty of God throughout their life].
Their torn rugs are shining like the
46
full moon and their woollen over

garments are full of fragrance like the
rose flower.
َ ۡ ُ ‫او‬،‫رﻗﻌہ‬
ٔ ُ ‫ﻗﻠزم و َﻣﺎ‬
‫ﺟرﻋہ‬ ٔ ُ ‫ﻋﺷق ُاو ُﮐل َﻣﺎ‬
ِ ِ
َ ۡ ِ ۡ ِ ‫ﮐرد‬
‫اﺳﺗدﻻل ﮨﺎ‬ ۡ َ ‫ َﻣﺎ‬،‫ﺷﺑﮩہ‬
ٔ ‫ﺣﺎﺿر ﺑﮯ‬
ِ ‫او‬
12. His Love is thorough and whole

having no bound while we are a bit.
He is DeepOcean with no bottom
and we are just a draught. He is
undoubtedly present while we are
indulging in arguments.
‫اﺟرام ﭼرخ ﻣﺧﺗﻠف ﺑﮯ اﻣر ﻋﺷﻘش ﻣﻧﮑﺳف‬

ِ
‫از ﻋﺷق ﮔﺷﺗہ دال اﻟف ﺑﮯ ﻋﺷق اﻟف ﭼوں داﻟﮩﺎ‬
47
13. The different heavenly bodies are

lightless without His command
infused in them. With his love dal has
become alif and without his love the
alif is like the dals.
‫ﻣن ّ ُﻟدن‬
ۡ ِ ‫ﺳﺧن ﮐﺎﯾد ز ِﻋﻠم‬
َ ُ ‫آب ﺣﯾﺎت آﻣد‬
ِ
َ ۡ َ ۡ َ ‫دﮨد‬
‫اﻋﻣﺎﻟﮩﺎ‬ َ ِ ‫ﺧﺎﻟﯽ َﻣﮑ ُۡن َﺗﺎ َﺑر‬ ُ َ ‫َﺟﺎں َرا‬
ِ َ ‫ازو‬
14. The speech has come like the

nectar (water of life) as it is coming
from the Divine blessings. Never
make your soul without being with
Him otherwise your deeds will go
waste.
48
َ ُ ‫َﮔر َﻣﺎ‬
‫ﺳﺧن ﮔﻔﺗﯾم ُﭘر ُﭘر ﺑہ ﺑود درﯾﺎ ز ُدر‬
ۡ َ َ ‫ﺷ َ ۡﺗر ُﺧوش ِﻣﯽ‬
‫ﮐﺷد ﺗرﺣﺎل ﮨﺎ‬ ُ ‫ذوق ﻧظم آ ﺧر‬
ِ ‫ﮐز‬
15. If we have spoken meaningful
speech, the river is better filled with
pearls.
When the poetical verses sound

sweet to the camel he drives the load
happily.
Oó¡Î0 «!$# Ç`»uH÷q§9$# ÉOÏm§9$#
ِ ‫ﯾﺎران ﻣﺎ اے اﺑر ُﭘر ﺑ‬

‫ﺎران ﻣﺎ‬ ِ ‫ُﭘر رﯾز َﺑر‬
‫دﻟداران ﻣﺎ‬
ِ ‫ھﺟر‬
ِ ِ ‫ﭼوں اﺷﮏ ﻏﻣﺧواران ﻣﺎ در‬
16. O our full of rainwater cloud! Fall
in torrents over our friends, as the
49
tears of our sympathisers in

separation of our favourites.
‫ھﻣﭼوں ُﻣﺷﮑﮩﺎ‬
ُ ‫اے ﭼﺷم ! ﺑر آں اﺷﮑﮩﺎ ﻣﮯ رﯾز‬
‫ﺧﺳﺎران ﻣﺎ‬
ِ ‫زﯾرا ﮐہ داری رﺷﮑﮩﺎ ﺑر ﻣﺎه ُر‬
17. O the eye! Make fall the cloud of

tears like the fragrances as you have
jealousy against our moon like
cheeks.
‫اﯾن اﺑر را ﮔرﯾﺎں ﻧﮕر وﯾں ﺑﺎغ را ﺧﻧدان ﻧﮕر‬
‫ﺑﯾﻣﺎران ﻣﺎ‬
ِ ‫ﮐز ﻧﻘل اﯾں ﺷﮩد و ﺷﮑر ُرﺳﺗﻧد‬
18. Look this cloud weeping and look

that garden laughing, as by the
50
transfer of this honey and sugar our

sick are healed.
ِ ُ ‫ﻟب‬
‫ﺧﺷﮑﺎن ﻣﺎ‬ ِ ‫ﺑﮩر‬
ِ ‫اﺑر ﮐران ﭼوں داد ﺣق از‬
ُ ‫رطل ﮔراں ھم ﺣق دﮨد ﺑﮩر‬
‫ﺳﺑﮑﺳﺎران ﻣﺎ‬
ِ
19. When God has blessed us with
heavy cloud for our dried lips, God
will also provide us bread and butter
for our easy going friends.
ُ ُ ‫اﯾن اﺑر ﭼوں ﯾﻌﻘوب ﺑﯾں وﯾں ﮔل ﭼو‬

‫ﯾوﺳف در ﭼﻣن‬
‫ﺑﺎران ﻣﺎ‬
ِ ‫ﺑﺷﮕﻔت روﺋﮯ ﯾوﺳﻔﺎں زﯾں اﺑر ُﭘر‬
20. Look in this garden, this cloud as

Ya`qub and this flower as Yusuf. The
faces of our beauties have bloomed
51
on account of our cloud which is

heavy with rain water.
َ ۡ َ ‫ﯾﮏ ﻗطره ﮔوھر ﻣﯾﺷود ﯾﮏ ﻗطره‬

‫ﻋﻧﺑر ﻣﯽ ﺷود‬
‫ﺧﺎران ﻣﺎ‬
ِ ‫وز ﻓﯾض او ﭘر ﻣﯽ ﺷود ﮐﻔﮩﺎﺋﮯ ﮐف‬
21. A drop turns into a pearl and a

drop turns into Ambergris. And by
His blessing become filled our palms
that become rough with hard labour.
‫ﺑﺎغ ﮔﻠﺳﺗﺎن دﻟﯽ اﺷﮕوﻓہ ﻣﯾﮑردﻧد وے‬
ِ ‫زﯾراﮐہ اﺑرﯾق از ﭘﮕہ ﺧوردﻧد ﺧ ُﻣ‬

‫ﱠﺎران ﻣﺎ‬
22. The garden of the heart has been

made blooming as our intoxicants
52
have drunk the whole drum in their

breakfast.
‫ﺑر ﺑﻧد ﻟب ھﻣﭼوں ﺻدف ﻣﺳﺗﯽ ﻣﯾﺎ در ﭘﯾش ﺻف‬
ُ ‫ﺗﺎ ﺑﺎز آﯾﻧد اﯾن طرف از ﻏﯾب‬

‫ھﺷﯾﺎران ﻣﺎ‬
ِ
23. Close your lips like the shell and
do not bring ecstacy in the line so
that there may come again from the
unseen side to this seen side, the
people who are really aware of the
reality.
Oó¡Î0 «!$# Ç`»uH÷q§9$# ÉOÏm§9$#
‫ﮐن دﻧدان ﻣﺎ‬

ِ ‫اے ﺷﺎه ﺟﺳم و ﺟﺎن ﻣﺎ ﺧﻧداں‬
‫ﺳرﻣہ ﮐش ﭼﺷﻣﺎن ﻣﺎ اے ﭼﺷم ﺟﺎں را طوطﯾﺎ‬
53
24. O the King of our body and soul,

who makes our teeth laugh, who puts
alimony in our eyes. O the alchemy
for the vision of life.
‫ﺧورﺷﯾد و ﻣﺎه از ﺗو ﺧﺟل ﻋﺷﻘت ز ﮐون ﻣﺎ ﺑﺣل‬
‫ﭼون دﯾدﻣت ﻣﯾﮕﻔت دل اے دﯾده در ﺟﺎءاﻟﻘﺿﺎ‬
25. The sun and the moon both are

feeling ashamed before you, Your
love is infused in our blood.
When I saw You my heart said: O the

vision, you are in the court of justice.
‫ﻣﺎ ﮔوﺋﮯ ﺳر ﮔردان ﺗو اﻧدر ﺧم ﭼوﮔﺎن ﺗو‬
‫ﮔہ ﺧواﻧﯾش ﺳوﺋﮯ طرب ﮔہ راﻧﯾش ﺳوﺋﮯ ﺑﻼ‬
54
26. We are your rolling ball in your

golf field. Some times you take it
towards comfortable side and
sometimes you drive it towards the
discomfort.
‫ﺟﺎﻧب ﺧواﻧش ﮐﻧﯽ ﮔہ ﺳوﺋﮯ اﺷﻧﺎﻧش ﮐﻧﯽ‬

ِ ‫ﮔہ‬
‫دﺷت ﻓﻧﺎ‬
ِ ‫ﺟﺎﻧب‬
ِ ‫ﺷﮩر ﺑﻘﺎ ﮔہ‬
ِ ‫ﺟﺎﻧب‬
ِ ‫ﮔہ‬
27. Some times you turn it towards

food, sometimes you turn it towards
the water. Sometimes you turn it
towards the city of survival and
sometimes you turn it towards the
desert of annihilation.
55
‫ﮔہ ﻣﻧﮑر آن ﻣوﻻ ﮐﻧد ﮔہ آه واوﯾﻠہ ﮐﻧد‬
‫ﻣﺟﻧون ﺧدا‬
ِ ٰ ‫ﮔہ ﺧدﻣت‬
‫ﻟﯾﻠﯽ ﮐﻧد ﮔہ ﻣﺳت و‬
28. Some times he offer thanks to his

Master. Sometimes he cries loud.
Sometimes he is in service of Layla
and some times he becomes fan and
fond of God.
‫ﮐرده‬
ٖ ‫ﮐرده ﻣﺟﻧون و ﺷﯾدا‬
ٖٔ ‫ﻣﺎ را ﺗو ﭘﯾدا‬
‫ﮔہ واﻟہ ﮐﻧﺞ ﺧﻼ ﮔہ ﻋﺎﺷق روے و رﯾﺎ‬
29. You have created us, and made

us fan and extremely fond of You.
Sometimes desirous of isolation and
56
sometimes loving exhibition and

show.
‫ﮔہ ﻗﺻد ﺗﺎج زر ﮐﻧد ﮔہ ﺧﺎک ره ﺑر ﺳر ﮐﻧد‬
‫ﮔہ ﺧوﯾش را ﻗﯾﺻر ﮐﻧد ﮔہ دﻟق ﭘوﺷد ﭼوں ﮔدا‬
30. Some times man intends golden

crown and sometimes puts dust on
his head. Sometimes he considers
himself the Ceaser and sometimes
he puts on him the rugs like a
beggar.
‫طرﻓہ درﺧت آﻣد ﮐدوﮔہ ﺳﯾب روﯾد ﮔہ ﮐدو‬
‫ﮔہ زھر زاﯾد ﮔہ ﺷﮑر ﮔہ درد آرد ﮔہ دوا‬
57
31. He is a strange tree. At times the

apples grow and at times pumpkin.
At times there comes out poison and
at times sugar. At times there comes
pain and times there comes healing.
‫ﺟوﺋﮯ ﻋﺟﺎﺋب ﮐﺎﻧدرو ﮔہ ّب داﻧﯽ ﮔﺎه ﺧوں‬
‫ﮔہ ﺑﺎده ﮔﮭ زھر اﻟم ﮔہ ﺷﯾر ﮔہ ﺷﮩد ﺷﻔﺎ‬
32. In him there is river of wonder,

sometimes you will see it water and
sometimes you will see the water
blood. Some times a drink and some
times poison of pain, sometimes milk
and some times healing honey.
58
‫ﮔہ ﺟﮭل و ﺷﮏ ﺑر دل ﻧﮩد ﮔہ دل ز داﻧش ﭘر ﮐﻧد‬
‫ﮔہ ﻋدل ﺑﯾﻧد ﮔﺎه ﻓﺿل ﮔﺎﮨﮯ ظﻠم ﮔﺎﮨﮯ ﺻﻔﺎ‬
33. At times he bears in his heart

doubt and ignorance and at times his
heart is filled with wisdom. At times it
sees justice and blessing, at times
injustice and at times purity.
‫روزے ﭼوں اﺣﻣد ﯾﮏ ﺷود روزے ﭘﻠﻧﮓ و ﺳﮓ‬

‫ﺷود‬
‫ﮔہ اﺳﺗر ﺑد رگ ﺷود ﮔہ ﻧﻔﯽ واﻟدﯾن اﻗرﺑﺎ‬
34. At times he becomes tame and

intimate [one and solitary]. At times
he becomes like a tiger and ferocious
59
dog. At times he behaves like a

camel of bad vein and at times he
negates the faith and even closes
relations.
‫ﮔہ ﺧﺎر ﮔردد ﮔﺎه ﮔل ﮔہ ﺳرﮐہ ﮔردد ﮔﺎه ُﻣل‬
‫ﮔﺎه از دھل زن ﭼوں دھل ﺧوش ﻣﯾﺧورد زﺧم ﻋﺻﺎ‬
35. At times he becomes like a thorn

and at times he becomes a flower. At
times he becomes vinegar and at
times he becomes wine. At times he
feels happy like a drum, that feels
happy by injury caused by the
strokes of sticks by the drum beater.
60
‫ﮔہ ﻋﺎﺷق اﯾن ﭘﻧﺞ و ﺷش ﮔہ طﺎﻟب ﺟﺎﻧﮩﺎﺋﮯ ﺧوش‬
‫اﯾن ﺳو ﺑﮑش آﻧﺳو ﺑﮑش ﭼوں اﺷﺗر ﮔم ﮐرده ﺟﺎ‬
36. Some times he is happy indulged

in five and six dimensions. At times
he seeks happy souls. Turning the
reigns of a way lost camel, driving its
reigns this side or that side.
‫ﮔﺎﮨﮯ ﭼون ﭼﺎه ﮐن ﭘﺳت رو ﻣﺎﻧﻧد ﻗﺎروں ﺳوﺋﮯ ﮐو‬
‫ﮔہ ﭼوں ﻣﺳﯾﺢ و ﮐﺷت ﻧو ﺧوش ﺧوش روان ﺳوﺋﮯ‬

‫ﻋﻼ‬
37. At times you turn down the face

downwards like that of a well digger
and some times stiff necked like that
61
of the Qarun [who was a very rich but

most greedy person in the state of
Firàun, during the time of the
Prophet Hadrat Musa (àlayhissalam)
and was made to be swallowed by
the earth along with all his wealth.
Some times like the Masih [Hadrat
Ìsa (àlayhissalam)] going happily
towards the heavens.
‫ﺗﺎ ﻓﺿل ﺗو دادش دﮨد از ﺷﯾد و ﺗﻠوﯾں وا رﮨد‬
‫ﱡﺣﯽ‬ ۡ َ ‫ﭼوں‬
ٰ ‫ﺷﻣس ُ اﻟﺿ‬ ُ ‫ھﺷﺗﺎد ﻣﺎ ﺷﯾدا ﺷود ﯾﮑرﻧﮓ‬
38. Till your blessings come to his

redress and releases him from the
fondness and changing and eighty
62
persons out of us become fan of

single colour like the bright day
sunlight.
‫ﭼوں ﻣﺎھﯾﺎن ﺳﯾم ﺗن ﺑﺣرش ﺑود ﺑﺎغ و وطن‬
‫ﺑﺣرش ﺑود ﮔوروﮐﻔن ﭼوں ﺑﺣر را داﻧد وﺑﺎ‬
39. Like the silver bodied fish, whose

home and garden is the sea and
when they consider the sea as a
plague the same becomes its grave
and coffin.
ٰ
‫ﻋﯾﺳﯽ در ﺷود‬ ‫زﯾن رﻧﮕﮩﺎ ﻣﻔرد ﺷود در ﺧم‬
‫درﺻﺑﻐت ﷲ رو ﻧﮩد ﻣﺎ ﯾﻔﻌل ﷲ ﻣﺎ ﯾﺷﺎ‬
63
40. These multiple colours become

one when they are in the cup of the
Jesus (àlayhissalam) when a man is
dyed in the colour of Allah. Allah
does what He wills.
‫دﺳت از وﻗﺎﺣت وز ﺟﻔﺎ وز رﻓش از ﺟﺎﺋﮯ ﺑﺟﺎ‬
‫دﺳت از ﺗراش ﺗﯾﺷﮩﺎ ﭼوں ﺳﻧﮓ زﯾر آﺳﯾﺎ‬
41. Justice and injustice, kindness

and cruelty, the cutting of the stones
by the axe are all before Him like the
stone that comes under the grinder.
‫اﻧﺎ ﻓﺗﮭﻧﺎ ﺑﺎﺑﮑم ﻻ ﺗﺟﮭروا اﺻﺣﺎﺑﮑم‬
‫ﻧﻠﺣق ﺑﮑم اﻋﻘﺎﺑﮑم ھذا ﻣﮑﺎﻓﺎت اﻟوﻻ‬
64
42. WE have opened the door for

you. Do not admonish your
companions. You will see the
consequence of all your deeds.
ۡ َ ۡ َ ‫ﻏﻔرﻧﺎ‬
‫ذﻧﺑﮑم‬ َ ۡ َ َ ‫ﻗﻠﺑﮑ ُۡم ِ ﱠاﻧﺎ‬ َ ۡ َ َ ‫ِ ﱠاﻧﺎ‬
َ ۡ َ ‫رﺑطﻧﺎ‬
َ ‫ﺟر ﱠ ار ُ اﻟر ﱠ‬
‫ﺿﺎ‬ َ ۡ ‫َرﺗم ُ ۡرﺑ ﱠ َﮑُم‬
َ ُ ‫واﻟﺷ ﱡﮑۡر‬ ۡ ‫ﻣﻣ ِﱠﺎ ﺷ َﮑ‬
43. We have joined and established

your hearts firmly and We have
forgiven your sins when you offered
thanks to Your Lord Allah Almighty
and the rule is that thanksgiving
attracts pleasure of Allah Almighty.
‫ﻣن ﺑﺳﺗم اے دﻟﺑر ﻧﻔس دﯾﮕر ﻧﺧواھم ﮔﻔت ﺑس‬
65
‫ﺑﺎب اﻟﺑﯾﺎں ﻣﻐﻠﻘش ﺧﺎﻣش ﮨﻣﯾروﭼوں ﺻﺑﺎ‬
44. O my favourite, I have tied my

heart and want to say no more as the
door of saying has become closed,
hence go silently like the cool spring
breeze.
Oó¡Î0 «!$# Ç`»uH÷q§9$# ÉOÏm§9$#
‫ﯾﻌﻘوب ﻧﺎ ﺑﯾﻧﺎ ﺑﯾﺎ‬

ِ ‫اے ﯾوﺳف آﺧر ﺳوﺋﮯ اﯾں‬
ِ ٰ
‫ﻋﯾﺳﯽء ﭘﻧﮩﺎں ﺷده ﺑر طﺎرم ﻣﯾﻧﺎ ﺑﯾﺎ‬ ‫وے‬
45. O Yusuf! Ultimately come to this

Yaqub who has lost his eye sight in
your remembrance. And O Ìsa! The
hidden, come to the SeaPort.
66
‫از ھﺟر وﻗﺗم ﺗﯾره ﺷد ﻗدم ﮐﻣﺎں دل ﺗﯾر ﺷد‬
‫ﯾﻌﻘوب ﻣﺳﮑﯾں ﭘﯾر ﺷد اے ﯾوﺳف ﺑرﻧﺎ ﺑﯾﺎ‬
46. In separation my time has

become dark, my stature has turned
into a bow and my heart has become
like an arrow. The poor Ya`qub has
become very old. O Yusuf, the young
come back.
ِ ٰ
‫ﻣوﺳﯽء ﻋﻣران ﮐہ در ﺳﯾﻧہ ﭼہ ﺷور ﺷﮩﺎﻧﺷﺑت‬ ‫اے‬
‫زرده ﺑﺎﻻ ﺑﯾﺎ‬

ٔ ‫ﮔﺎوے ﺧداﺋﮯ ﻣﯽ ﮐﻧد از‬
47. O Musa of Ìmran in whose heart

was much uproar on the eventful
night. Your people have taken the
67
Cow as their goddess, come from the

heights of the High (mountain of Tur).
‫رخ زﻋﻔراں رﻧﮓ آﻣدم ﺧم داده ﭼوں ﺟﻧﮓ آﻣدم‬
‫در ﮔور ﺗن ﺗﻧﮓ آﻣدم اے ﺟﺎن ﻣﺎ ﺗﻧﮩﺎ ﺑﯾﺎ‬
48. My face has turned into saffron

colour, and I have become turned
like the musical instrument. I am
feeling much inconvenience in the
grave of this body, dear me, come all
alone.
‫ﭼﺷم ﻣﺣﻣد ﺑﺎ ﻧﻣت وا ﺷواق ﮔﻔﺗہ در ﻏﻣت‬

َ ۡ َ ۡ َ ‫ﺳر‬
‫ارﺳﻠﻧﺎ ﺑﯾﺎ‬ ‫زاں طرهء اﻧدر ھﻣت اے ِ ﱢ‬
68
49. Eyes of Muhammad by weeping

for you have become swollen in your
grief. It is your boldness that can be
of any help. O the secret of the
Message: “WE have sent you as a
witness, giver of glad tiding, warner,
and inviting towards Allah Almighty
by His leave, and a luminous lamp”.
Do come.
‫ﺧورﺷﯾد ﭼﺷﯾت ﭼوں ﺷﻔق اے ﺑرده از ﺟﻣﻠہ ﺳﺑق‬
‫اے دﯾدهء ﺑﯾﻧﺎ ﺑﺣق وے ﺳﯾﻧہء داﻧﺎ ﺑﯾﺎ‬
50. The sun has become like the

black line and you have excelled all.
O the Vision who has seen the All
69
True God and O the full of wisdom

heart, do come.
‫ﺟﺎﻧﯽ ﺗو و ﺟﺎﻧﮩﺎش ﺗن ﺑﯾﺟﺎن ﭼہ ﻣﮯ ارزد ﺑدن‬
‫دل داده ام دﯾد اﺳت ﻣن ﺗﺎ ﺟﺎن دﮨم ﺟﺎﻧﺎن ﺑﯾﺎ‬
51. You re the soul of all the souls.

Body without soul is of no worth. I
have given you my heart, and I am
looking for your arrival so that O the
Most favourite,
I may give my soul to you.
‫ﺗﺎ ﭘردهء دل را ﮔرو ﺷد ﮐﺷت ﺟﺎﻧم در درو‬
‫آﺧر ﺗو اے درد آﺑرو آﺧر ﺗو درﻣﺎ ﻧﺎ ﺑﯾﺎ‬
70
52. Uptil what time it will remain

pledged for the screen of heart, this
field of my soul, full of pains.
Ultimately you are the honour of all
pains and ultimately you will bring
relief and comfort for them. Do come.
‫اے ﺗو دوا ﻣن ﭼﺎره ام ﻧور دل ﺻد ﭘﺎره ام‬
‫اﻧدر دل ﺑﯾﭼﺎره ام ﭼوں ﻏﯾر ﺗو ﺷد ﻻ ﺑﯾﺎ‬
53. O you are my medicine, you are

my cure. Light of my heart has
scattered into a hundred parts.
Inside, without your company, my
poor heart has become helpless, do
come.
71
‫ﻧﺷﻧﺎﺧﺗم ﻗدرﺗوﻣن ﺑﺎ ﭼرخ ﻣﯽ ﮔوﯾد ز ﻣن‬
‫ﮨﯾن ﺑر دﻟش دﺳﺗﮯ ﺑزن ﮨﯾں ﺑر ﺳرش ﺧﺎرا ﺑﯾﺎ‬
54. I did not recognize your high

value, is the statement of the time to
the sky. Now strike your hand on his
heart and now bring out the spring
from its hardness.
‫اے ﺷﺎه ﺳدره ﻣرﺗﺑت ﻧﺎﯾد ز ﺗوﺟز ﻣﮑرﻣت‬

ٰ ‫ﮐس ﻧﯾﺳت ﺟﺎﻧرا ﻣﺣرﻣت در ﻗرب او‬
‫ادﻧﯽ ﺑﯾﺎ‬
55. O the King of the rank of Sidrah,

all honour is for you. None knows the
secrets of my soul. Come close and
72
even closer [as was the case on the

eventful Night of Ascension].
‫اے ﺧﺳروﻣﮩوش ﺑﯾﺎ اے ﺧوﺷﺗرﯾز ﺻد ﺧوش ﺑﯾﺎ‬
‫اے آب و اے آﺗش ﺑﯾﺎ اے ُدر ّ اے درﯾﺎ ﺑﯾﺎ‬
56. O the King, whose countenance

is bright like moon, come, do come O
You, the beautiful of all the beautiful.
O the water, the fire, the pearl, the

river, do come‫۔‬
‫ﻣﺧدوم ﺟﺎﻧم ﺷﻣس دﯾن از ﺟﺎھت اے روح اﻻﻣﯾں‬

ٰ
‫اﻗﺻﯽ ﺑﯾﺎ‬ ‫ﺗﺑرﯾز ﺷد ﺳوم ﺣرم از ﻣﺳﺟد‬
57. O the Master of the soul of

Shams Din (Sun of the faith) in
73
esteem your countenance is the

trustworthy soul. Tabrayz has
become the third sanctuary (Haram),
do come from the Masjid-i-Aqsa.
Oó¡Î0 «!$# Ç`»uH÷q§9$# ÉOÏm§9$#

ۡ َ َ ‫ د َاری‬،‫ﻋﺎﺷﻘﺎن‬
ِ ‫ﺧﺑر َاز‬
‫ﯾﺎر َﻣﺎ‬ ِ َِ ِ ‫اے َﻧو ﺑﮭﺎر‬
‫ﺑﺎﻏﮩﺎ‬ ۡ َ ‫ اے ۡاز ﺗو‬،‫ﭼﻣن‬
َ ۡ َ ‫ﺧﻧداں‬ َ َ ‫اے از ﺗو آﺑﺳﺗن‬
58. O the new spring of the lovers!

Have you any information about our
favourite (Sallallahu àlayhi wa
’alihi wasallam)? O the new spring,
the fragrance if the garden is due to
74
you and the garden is laughing due

to you.
‫رس‬ ‫ ُ ﱠ‬،‫ﺑﺎد ﺻﺑﺎ اے ُﺧوش َ َﻧﻔس‬
ۡ َ ‫ﻋﺷﺎق را َﻓرﯾﺎد‬ ِ
َ ُ ‫ آﺧر ُﮐﺟﺎ ُﺑودی‬،‫اے ﭘﺎﮐﺗر از ﺟﺎن وﺟﺎ‬

‫ﮐﺟﺎ‬
59. O pleasant morning breeze, you

are the redresser of the complaint of
the lovers. O the purer than the soul
and the place, after all where were
you, tell us where were you?
(Sallallahu àlayhi wa ’alihi wasallam)
ُ ‫ ﺣﯾراں‬،‫ﺧﺗن‬
‫ﺷد َ م ِﮐﯾن ُﺑوﺋﮯ َﻣن‬ َ ُ ‫ﭼﯾن و‬
ِ ‫اے ِﻓﺗﻧہء‬
ٰ ۡ ُ ‫ َﯾﺎ ُﺧود ِرداﺋﮯ‬،‫ﯾوﺳف ُ َﺑود‬
‫ﻣﺻطﻔﮯ‬ ُ ُ ‫ﭘﯾراھن‬
ِ َ َ َ
75
60. O the trial of the China and the

Khutan, I am wonderstruck by the
fragrance I smell from myself. Is it
the shirt of Hadrat Yusuf
(àlayhissalam) or the sheet of the
Chosen one Hadrat Muhammad
(Sallallahu àlayhi wa
’alihi wasallam).
‫ﻣﺎﺳﺗﯽ‬
ِ ‫ از ُﺟو ﺑﯾﺎر‬،‫راﺳﺗﯽ‬
ِ ‫ﺑﺎغ‬
ِ ‫ﺳرو‬
ِ ‫اے‬
ۡ َ ‫ﭼﺷﻣﮩﺎﺋﮯ‬
‫ﺟﺎﻧﻔزا‬ ۡ َ ‫ ﺑر‬،‫ﺑر ﺳﯾﻧﮭﺎ ﺳﯾﻧﺎﺳﺗﯽ‬
61. O cypress of the garden of truth,

you are getting the water from the
brook of our favourite (Sallallahu
àlayhi wa ’alihi wasallam), you have
76
embraced them and you have

enlivened them.
ِ َ ۡ َ ‫ﺧﺿر ِ د‬
‫وراﻧﯽ َﻣﮕَر‬ ۡ ِ ‫ ﯾﺎ‬،‫ﻣﮕر‬
ۡ ‫ﺟﺎﻧﯽ‬ ۡ َ َ ‫ﺳر‬
ِ ‫ﺑﺳر‬ ۡ َ ‫ﺗو‬
ۡ َ ‫ ﮐز ﺗﺳت ﻣﺎن‬،‫ﯾﺎ آب ﺣﯾواﻧﯽ ﻣﮕر‬
‫ﻧﺷو و ُﻧﻣﺎ‬
62. You are all in all my life or you

are the Hadrat Khidr (àlayhissalam)
of my period or you are the water of
the nectar fountain and you
alone are the source of our growth.
َ ۡ ُ ‫ اے‬،‫اے ﺣﺎل و اے ﻗﺎل ﺗوﺑہ‬
‫ﺟﻣﻠہ اﺷﮑﺎل ﺗوﺑہ‬
‫ اے ﺳﺎل و ﻣہ ﭼﺎﮐر ُﺗرا‬، ‫اے ﻣﺎه اے ﺳﺎل ﺗوﺑہ‬
77
63. O the state, O the words, I turn

towards Allah Almighty. O the
complexities, I turn towards Allah
Almighty. O the passing of these
months and these years, I turn
towards Allah Almighty. O the Most
Favourite of Allah (Sallallahu àlayhi
wa ’alihiwasallam) these years and
months are all in your service.
َ ۡ ‫ﺷﯾرﺧدا در‬
‫ﺑﯾﺷﮩﺎ‬ ُ ِ ‫ﻗﺑﻠہ ۡاﻧدﯾﺷﮩﺎ‬
ٔ ‫اے‬
َ ُ ۡ َ ‫اے‬
‫رﮨﻧﻣﺎﺋﮯ ﺑﯾﺷﮩﺎ ﻣر ﻋﻘل و ﺟﺎن را ﺑﮯ َ َﺑﮩﺎ‬
64. O the focus of all apprehensions!

Allah’s loins are in the jungles. O the
guide of all the jungles, you alone is
78
the most precious for all minds and

souls. (Sallallahu àlayhi wa
’alihi wasallam)
‫ﺳﻣن‬
َ َ ‫ﺳﺎﻗﯽ ﺳرو‬
ِ ‫روﻧق ﺑﺎغ و ﭼﻣن اے‬
ِ ‫اے‬
ۡ ُ ‫ﺷﮩرت ﺷداﺳت از ﺗو دﮨن ﺗر ﺟﻣﻊ ﺧواھم‬
‫ﮔﻔت َﻣﺎ‬
65. O the splendour and glory of the

garden and the orchards (Sallallahu
àlayhi wa ’alihi wasallam), O the
thirst quencher of the cypress and
the jasmine (Sallallahu àlayhi wa
’alihi wasallam), the mouth has
gained popularity due to your
remembrance [i.e. invoking
79
for you] and my speech has become

worthy of acceptance.
ِ
َ ْ ‫ﱠ‬ ‫ﷲ‬
ِ ِ ِْ ِ
‫داؤد ﮔﻔت اےﺑﺎدﺷﺎه ﭼوں ﺑﮯ ﻧﯾﺎزی ﺗو زﻣﺎ‬
‫ﺣﮑﻣت ﭼہ ﺑود آﺧر ﺗرا در ﺧﻠﻘت ھر دو ﺳرا‬
66. David said: O the King! When

You are independent of us, what was
the wisdom behind creating both the
worlds?
‫ﺣق ﮔﻔﺗش اے ﻣرد زﻣﺎں ﮔﻧﺟﮯ ﺑدم ﻣن در ﻧﮩﺎں‬
‫ﺧﺳﺗم ﮐہ ﺗﺎ ﭘﯾدا ﺷود آں ﮔﻧﺞ در وﯾراﻧﮩﺎ‬
80
67. The All True Allah Almighty

replied him: O the man of the time! I
was a treasure hidden and I willed
that the said treasure becomes
manifest in the void.
‫آﺋﯾﻧہ ﮐردم ﻋﯾﺎں ﭘﺷﺗش ﺟﮩﺎں روﯾش دﻟت‬
‫ﭘﺷﺗش ﺑود ﺑﮩﺗر ز رو ﮔر ﺗو ﻧداﻧﯽ روز ﭘﺎ‬
68. I made the mirror the back of

which was the world and the face of
which was your heart.
Its back was better than its face if

you do not understand the face
distinct from the foot.
81
ِ ُ ‫ﭼوں ﮐﺎه‬
‫ﺟﻔت ِﮔل ﺑود آﺋﯾﻧﺎ ﮐﮯ ﻣﻘﺑل ﺑود‬
‫ﭼوں ﮐہ ُﺟدا ﮔردد ز ِﮔل آﺋﯾﻧہ ﮔردد ﺑﺎ ﺻﻔﺎ‬
69. When the straw mixes with the

earth how can the mirror be in front.
When the straw becomes separate
from the earth the mirror becomes
clean.
‫ﻣﮯ ﻣﯽ ﻧﮕردد ﺷﯾره ﺗﺎ در ﮐم ﻧﺟوﺷد ﻣدﺗﮯ‬
‫ﺧواھﯽ ﮐہ دل روﺷن ﺷود اﻧدک ﻋﻣل ﺑﺎﯾد ﺗرا‬
70. The mixture does not become

wine till it remains in the can for
some time to reach the boiling point.
82
If you intend that your heart may

become shining then exert some
labour (i.e. do some good deeds).
‫ﺟﺎﻧﮯ ﮐہ ﺑﯾروں ﺷد ز ﺗن ﮔوﯾد ﺑدو ﺳﻠطﺎن ﻣن‬
‫زاﻧﮕہ ﮐہ رﻓﺗﯽ آﻣدی زا ﺛﺎر ﮐوز آﻻﺋﮯ ﻣﺎ‬
71. The soul that has not come out of

the body my King says to it : You
have come back from the place
where you had gone, what signs you
have brought of (your thanksgiving to
) My favours.
‫ﻣﺷﮩور آﻣد ﯾﯾں ﮐہ ﻣس از ﮐﯾﻣﯾﺎ زر ﻣﯽ ﺷود‬
‫اﯾن ﮐﯾﻣﯾﺎﺋﮯ ﻧﺎدره ﮐرده اﺳت ﻣس را ﮐﯾﻣﯾﺎ‬
83
72. It is well known that when a metal

touches the al-chemy it turns into
gold.
It is the rareness of the alchemy that

has made the touch alchemy.
‫ﻧہ ﺗﺎج ﺧواھد ﻧہ ﻗﺑﺎ اﯾن آﻓﺗﺎب از ﻓﯾض ﺣق‬
‫او ھﺳت ﺻد ﮔل را ﮐﻠہ وز ﺑﮩر ﺻد ﻋرﯾﺎن ﻗﺑﺎ‬
73. Neither wants a crown nor a royal

garment this Sun from the blessings
of God.
It is a cap for the flower and a dress

for a hundred naked things.
ٰ
‫ﻋﯾﺳﯽ ﺑر ﺧرے‬ ‫ﺑﮩر ﺗواﺿﻊ اے ﺑﺷر ﺑﻧﺷﺳت‬
84
‫ورﻧہ ﺳواری ﮐﮯ ﮐﻧد ﺑر ﭘﺷت ﺧر ﺑﺎد ﺻﺑﺎ‬
74. O man! For the sake for humility

the Christ (peace be upon him) rode
on the donkey, otherwise when does
the cool morning breeze needs any
ride.
‫اے روح اﻧدر ﺟﺳت و ﺟو ﺳرﺳﺎز ﭘﺎ ﭼوں آب ﺟو‬
‫وے ﻋﻘل ﺑﮩر اﯾں ﺑﻘﺎ داﺋم ﺑدو راه ﻓﻧﺎ‬
75. O the soul in search of finding!

Make the head your foot like the
brook of water while for this survival
the intellect is always is on the path
of annihilation (fana) .
85
‫ﭼﻧداں ھﻣﯽ ﮐن ﯾﺎد ﺣق ﮐز ﺧود ﻓراﻣوﺷت ﺷود‬
‫ﺗﺎ ﻣﺣو در ﻣدﻋو ﺷوی ﺑﮯ رﯾب داﻋﯽ و دﻋﺎ‬
76. Remember Allah Almighty to

such an extent (and so profusely and
devotedly) that you forget yourself
and become fully absorbed like the
absorption of a claimant in the thing
claimed.
ِ
َ ْ ‫ﱠ‬ ‫ﷲ‬
ِ ِ ِْ ِ
‫اﺣﺳﺎن وﻓﺎ‬
ِ ‫ﺧوان‬
ِ ‫ﻣﮩﻣﺎن ﺷﺎﮨم ﮨر ﺷﺑﮯ ﺑر‬
ِ
‫ﻣﮩﻣﺎن ﺻﺎﺣب دوﻟﺗم ﮐﮯ دوﻟﺗش ﭘﺎﺋﻧده ﭘﺎ‬
ِ
86
77. Every night I am the guest of the

king at the dining table of Kindness
for the loyalty.
I am the guest of the owner of the

kingdom. Long live his kingdom!
‫ﺧوان ﺷﯾراں ﯾﮏ ﺷﺑﮯ ﺣﻣد و زﮐﺎﺳہ ﻣﮯ ﻧﺷد‬

ِ ‫ﺑر‬
‫اﺳﺗﯾزه رو از ﻧﯾﺳﺗﯽ ﺗو از ﮐﺟﺎ ﺷﯾر از ﮐﺟﺎ‬
78. At the dining table of the lions

one night there was praise and the
drinking of the cup of (spiritual) wine.
Awakened from non-existence, [O I
addressed to my own soul! See the
difference between you and the lion.
87
] What match is there between you

(the creation and He the Creator?
‫ﺷﻣﺷﯾر ﺷہ در ﻗﮩرﻣﺎن ﺧون ﻣﯾﭼﮑد‬

ِ ‫ﺑﻧﮕر ﮐہ از‬
‫ٓا ﺧر ﭼہ ﮔﺳﺗﺎﺧﯾﺳت اﯾن از ﺣد ﺑرون ﺳﮩو و ﺧطﺎ‬
79. Look, from the sword of the king,

when there is anger the blood oozes
and falls down. After all what is this
derogation on my part and what is
this beyond the limit inadvertence
and error (that has caused all this).
‫ﮔر طﻔل ﺷﯾرﯾن ﭘﻧﺟہ زد ﺑر روﺋﮯ داﯾہ ﻧﺎﮔﮩﺎن‬
‫ﺗو دﺷﻣن ﺧود ﻧﯾﺳﺗﯽ ﺑر رخ ﻣﻧہ ﭘﻧﺟہ را‬
88
80. If the infant slaps the midwife

with his hand it is because she puts
before it her face. You are not your
own enemy; hence do not put your
face before the claw of the lion
‫ٓاﻧﮑو ز ﮔرﮔﺎن ﺷﯾر ﺧورد ﺷد ﮔرگ او ﺑﮯ ﺷﺑہء‬
‫ﺑﺳﯾﺎر ﻧﻘش ٓادﻣﯽ دﯾدم ﮐہ ﺑود ٓان ازدھﺎ‬
81. Those who suckled the milk of

the wolves they became of the traits
of the wolves. I have seen many
persons who were human beings but
having the traits of the dragons.
‫ﻧوح ار ﭼہ ﻣردم زار ﺑد طوﻓﺎن ﻣردم ﺧوار ﺷد‬
89
ٔ ‫ﮐوھﺳت ٓاﺗش‬
‫ذره زان ذره ﻧﺎﯾد ﺷﻌﻠﮩﺎ‬
82. Though Hadrat Nuh

(àlayhissalam) was aggrieved from
the misconduct of the people, yet the
people too were confronted with the
consequence (and there came the
great Deluge during the time
of Hadrat Nuh (àlayhissalam) that
swallowed the people (who were
disbelievers and disobedient, leaving
no sign of their pomp and glory
except a story).
A mole is potentially a mountain of
fire, till it does not become a flame.
90
‫ﺷﻣﺷﯾرم و ﺧوﻧرﯾز ﻣن ھم ﻧرﻣم و ھم ﺗﯾز ﻣن‬
‫ھﻣﭼون ﺟﮩﺎن ﻓﺎﻧﯾم ظﺎھر ﺧوش وﺑﺎطن ﺑﻼ‬
83. My sword is causing my own

bloodshed. It is soft (in look) but
sharp (in action) like this mortal world
of mine which is graceful in look but
painful within.
ِ
َ ْ ‫ﱠ‬ ‫ﷲ‬
ِ ِ ِْ ِ
‫اے ﻧوش ﮐرده ﻧﯾش را ﺑﺎ ﺧوﯾش ﮐن ﺑﯾﺧوﯾش را‬
‫ﺑﯾﺧوﯾش ﮐن ﺑﺎ ﺧوﯾش را ﭼﯾزے ﺑده در وﯾش را‬
84. O the drunkard of the bitter

water, make the alien your intimate.
91
And make the intimate alien. Kindly

bless with some grace to this all
wanting beggar (standing at your
door with your leave and grace).
‫ﺗﺷرﯾف ده ﻋﺷﺎق را ﭘر ﻧور ﮐن ٓاﻓﺎق را‬
‫ﺟﻧﺳﮯ ﻣﮑن ﺗرﯾﺎق را ﭼﯾزے ﺑده در وﯾش را‬
85. Give honour to the true lovers,

make full of light the outer
environment. Do not make the
panacea of all diseases an item of
sale.
92
Kindly bless with some grace to this

all wanting beggar (standing at your
‫ﺟﻠوه ﻣہ ﻣﯾﮑﻧﯽ در ﻋﺷق ٓاﮔہ ﻣﯾﮑﻧﯽ‬

ٔ ‫ﭼون‬
‫ﺑﺎ ﻣﺎ ﭼہ ھﻣراه ﻣﯾﮑﻧﯽ ﭼﯾزے ﺑده در وﯾش را‬
86. When you show your moon (like

countenance) you make the lookers
aware of the love. But what is your
endowment towards us (the poor
beggars). Kindly bless with some
grace to this all wanting beggar
(standing at your door with your
leave and grace).
93
‫دروﯾش را ﭼہ ﺑد ﻧﺷﺎن ﺧﻠق و ﺑﯾﺎن در ﻓﺷﺎن‬
‫ﯾﺎ ذﺑق دﮨﺑﺎده ﮐﺷﺎن ﭼﯾزے ﺑده در وﯾش را‬
87. What sign is there for a poor

person in lessons of morality and in
speeches eloquent. Give a cup of
wine to the wine drinkers. And Kindly
ٰ
‫ﻋﯾﺳﯽ و ﻣرﯾم ﺗوﺋﯽ‬ ‫ھم ﻗدح و ھم ٓادم ﺗوﺋﯽ ھم‬
‫ھﻣراز و ھم ﻣﺣرم ﺗوﺋﯽ ﭼﯾزے ﺑده در وﯾش را‬
88. You
are Hadrat Nuh (àlayhissalam), you
94
are Àdam, you are Jesus and your

are Mary. You are the fellow and you
are the keeper of the secret. Kindly
‫ﺗﻠﺦ از ﺗو ﺷﯾرﯾن ﻣﯾﺷود ﮐﻔران ز ﺗو دﯾن ﻣﯾﺷود‬
‫ﺧﺎر از ﺗو ﻧﻔرﯾن ﻣﯾﺷود ﭼﯾزے ﺑده در وﯾش را‬
89. By your word the bitter turns into

sweet and the infidelity turns into
faith. A hard rock melts and becomes
soft on your command. Kindly bless
with some grace to this all wanting
95
beggar (standing at your door with

your leave and grace).
‫ﺟﺎن ﻣن و ﺟﺎﻧﺎن ﻣن ﮐﻔر ﻣن و اﯾﻣﺎن ﻣن‬
‫ﺳﻠطﺎن ﺳﻠطﺎﻧﺎن ﻣن ﭼﯾزے ﺑده در وﯾش را‬
90. My soul, and my favourite! My

disbelief and my belief! The King of
my kings! Kindly bless with some
leave and grace).
‫اے ﺗن ﭘرﺳت ﺑواﻟﺣﺳن ﺗن را ﯾﻣﺎن ﺷو ﺑو اﻟﺣﺳن‬
‫ﻣﻧﮕر ﺑﺗن ﺑﻧﮕر ﺑﻣن ﭼﯾزے ﺑده در وﯾش را‬
96
91. O Bul-Hasan! You are the

worshipper of body. Leave the body
with us (vanish yourself in
the murshid (teacher) and get
abiding in him). Do not look towards
the body and focus your eyes into
me (the murshid). Kindly bless with
some grace to this all wanting beggar
leave and grace).
‫اﻣروز اے ﺷﻣﻊ ٓان ﮐﻧم در ﻧور ﺗو ﺟوﻻن ﮐﻧم‬
‫ﺑر ﻋﺷق ﺟﺎن اﻓﺷﺎن ﮐﻧم ﭼﯾزے ﺑده در وﯾش را‬
92. Today, O lamp! I will conduct

myself in a manner that I will dance
97
within your flame. And I will sacrifice

my life in your love. Kindly bless with
leave and grace).
‫اﻣروز ﮔوﺋﯽ ﭼون ﮐﻧﯽ وﯾن ﮐﺎر را ﯾﮑﺳو ﮐﻧﯽ‬
‫ﯾﮑﺑﺎره دل ﭘر ﺧون ﮐﻧﯽ ﭼﯾزے ﺑده در وﯾش را‬
93. Today, when you proceed to

conduct your self, conduct with full
devotion and
full sincerity. Kindly bless with some

98

leave and grace).
‫ﺗو ﻋﯾب ﻣﺎ را ﮐﯾﺳﺗﯽ ﺗو ﺑﺎر ﻣﺎرا ھﯾﺳﺗﯽ‬
‫ﺧود را ﺑﮕو ﺗو ﭼﯾﺗﯽ ﭼﯾزے ﺑده در وﯾش را‬
94. How could and would we believe

in it that [O our lord Almighty!]You
will make open our defects when the
truth is that you are the Beneficent,
the Merciful on us. You tell yourself,
who are You? (Is it not so that for a
single moment You are not depriving
us of your mercy, kindness,
blessings and love? Every breath we
inhale or exhale is possible by your
99
leave. You are so kind that you

taught us the words to make prayer
before you and you disclosed
through your Holy Prophet
‫وآﻟہ َ َ ﱠ‬
(‫وﺳﻠم‬ ‫ ) َ ﱠ‬that you are
ِ ۡ َ ُ‫ﺻﻠﯽ ﷲ‬
ٖ ِ َ ‫ﻋﻠﯾہ‬
hearing the supplications and you
accept the prayers of your servants.
Undoubtedly you are Mighty and it is
also undoubtedly that You, O Our
Lord, are Ever Forgiving. You told us
that do not become dejected of the
Mercy of Allah. He will forgive all
sins. Our all hope is in you.)
100
Kindly bless with some grace to this

all wanting beggar (standing at your
‫ﺟﺎن را ﺑﯾﻔﮕن در ﻋدم اﯾرا ﻧﺷﺎﯾد اے ﺣﮑم‬
‫ﺗو ﻣﺣﺗﺷم او ﻣﺣﺗﺷم ﭼﯾزے ﺑده دروﯾش را‬
95. Throw the soul into non-existent,

O the most wise it is unbefitting. You
are the Most honourable. He is the
most honourable. Kindly bless with
leave and grace).
101
[1] Huzayfah Ki Àjib Guftagu, Article

of Mr. Sayfullah Akram, Urdu
Monthly, IslamiInqilab, Lahore,
Volume 20, Issue 2, February
2008/Muharramul-Haram, 1429 AH,
p. 17.
102

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Diwan Shams Tabrayz [Justice ® Dr.

Munir Ahmad Mughal]

DIWAN SHAMS TABRAYZ

Transliteration, Translation from

Electronic copy available at: http://ssrn.com/abstract=1907165

Diwan Shams Tabrayz

Annemarie Schimmel in her book

Electronic copy available at: http://ssrn.com/abstract=1907165

Jalaluddin succeeded to his father in

wisdom. All the various strands of

Annemarie Schimmel has also

father, religious ideas laid down by

Contemporary poet laureate of

‫واﺣدی ﮐز ﺻد ھزاراں ﺑر ﮔذﺷت‬

`Asr -i-hadir khassa-i-Iqbal gasht

Wahidey kaz sad hazaran bar

[Contemporary era has become

‫دﯾده ﻣﻌﻧﯽ ﻧﮕﮩﺎن ﺣﺿرت اﻗﺑﺎل‬

Dar dida-i-ma`ni nighan hadrat-i-Iqbal

[In the sight that sees the meanings

been the finality of the Prophethood

Iqbal himself says:

‫ﭘﯾر روﻣﯽ ﺧﺎک را اﮐﺳﯾر ﮐرد‬

‫از ﻏﺑﺎرم ﺟﻠوه ھﺎ ﺗﻌﻣﯾر ﮐرد‬

Pir-i-Rumi khak ra aksir kard

Hasil-i-`umaram azin seh sukhan

viz., In the first phase I was raw, in

This is a process that ultimate links a

fire in the library

A dialogue took place

No, the mistake is now, men

The voice, the traits, the behaviour,

provided Rumi could answer his

Those questions are:

When Mansur Hullaj got elevation he

Rumi submitted to the sage: Sir,

God. God is God and a man is man.

Whatever I have got is the blessing

They were true in their assertions by

Such dialogues or situations that are

during the period of his caliphate had

Hadrat `Umar (radiyallahu

On that Hadrat `Ali (radiyallahu

Your riches and your Children may

Huzayfah likes the Children and the

has not seen. He(Huzayfah) is

all Glorified to have a wife or

in the Hereafter. They contain

Bona fides is to be presumed.

`Allamah Iqbal has referred to the

Shibli nayn phul mara mansur ro diya

came out of his eyes even when it

And say not of those who are slain in

Nay, They are living, though you

Think not of those who are slain

A thing is said by the words of mouth

first time. We have limited knowledge

man are protected and fully

The requirements of La ’ilaha

word all these qualities have been

follow the Holy Qur’an and Sunnah

‫ﻣﯾر ﮐﺎرواں ﮐﮯﻟﺋﮯ‬

Nigah buland, sukhan dil nawaz, jan

‫ﻟﯾﺎ ﺟﺎﺋﯾﮕﺎ ﺗﺟﮭ ﺳﮯ ﮐﺎم دﻧﯾﺎ ﮐﯽ اﻣﺎﻣت ﮐﺎ‬