THE COLORFUL ROSE

Introduction:
Though outwardly this poem is a piece of "natural poetry" it contains, as is usual with ‘All«mah Iqb«l, his basic philosophy of Khudâ or the pre-eminence of Man in the God's creation. The poem says that though the beautiful rose, as an object of beauty in the creation of God, is "a joy for ever", it is devoid of the feelings of longing for comprehension of the Truth, which faculty is the gift of God specially endowed upon Man. Man should appreciate, enjoy and respect the beauty of the cosmos and should not create chaos therein by interfering with, abusing or damaging the same for satisfaction of his material needs. This longing, or the continuous search for the Truth created in the poet's heart, which in fact should exist in every Muslim's heart would eventually illuminate the world and would train the human intellect and guide it into spiritual channels instead of leaving it as an unbridled steed as at present.

Translation
You are not familiar with the hardships of solving enigmas
O Beautiful Rose! Perhaps you do not have sublime feelings in your heart

Though you adorn the assembly yet do not participate in its struggles
In life's assembly I am not endowed with this comfort

In this garden I am the complete orchestra of Longing¹
And your life is devoid of the warmth of that Longing

To pluck you from the branch is not my custom
This sight is not different from the sight of the eye which can only see the appearances

Ah! O colorful rose this hand is not one of a tormentor
How can I explain to you that I am not a flower picker

I am not concerned with intricacies of the philosophic eye
Like a lover I see you through the nightingale's ² eye

In spite of innumerable tongues ³ you have chosen silence
What is the secret which is concealed in your bosom?

Like me you are also a leaf from the garden of ñër
Far from the garden I am, far from the garden you are

You are content but scattered like fragrance I am
Wounded by the sword of love for search I am

This perturbation of mine a means for fulfillment could be
This torment a source of my intellectual illumination could be

This very frailty of mine the means of strength could be
This mirror of mine envy of the cup of J«m ⁴ could be

This constant search is a world-illuminating candle
And teaches to the steed of human intellect its gait ⁵

Explanatory Notes
1. "Longing" or ardent desire is one of the important planks of `All«mah Iqb«l’s philosophy. However, this longing is not for the material things of life or the satisfaction of physical desires, which is found in all living things. What distinguishes Man from other creation and entitles him to the honor of being God’s vicegerent on earth is the "longing" for more elegant goals and more sublime desires than mere indulgence in material pleasures. His longing is a limitless ocean of search for knowing the Truth and the Purpose of the creation of God, knowledge of His Essence, and fixing of high ideals for life, such as struggle in the cause of God. These thoughts exist throughout his works and many poems in this book also contain them. This "longing" is a part of the efforts for the cognition and development of the self, This is beautifully explained in his book Asr«r-i-Khudâ and has been explained by me in Chapter 3 under "Khudâ".
2. Bulbul, or Nightingale- This is a special Persian bird found in gardens and proverbially engaged in melodious music round flowers. It is imagined to be and is described as an ardent lover of flowers in Persian and Urdu literature, specially poetry. Figuratively, it means the point of view which, contrary to the discursive analysis, tries to look at the phenomena of beauty in its integral status and with reference to a manifestation of the Divine Beauty.
3. This alludes to the anatomy of the rose flower, whose petals are innumerable, look like tongues and also add to its beauty, which proclaims the artistry of its Creator in spite of the apparent silence of the flower.
4. J«m-i-Jam- This is the legendary cup of the Persian emperor J«m in which he could see whatever he wanted to see wherever he wanted to see, as if in a mirror.
5. This last stanza expresses ‘All«mah Iqb«l's strong hope that his present condition may be the means of attaining his objective which is described in the stanza.