Introduction
Ghazals 5 to 10 are highly mystical
and rich in metaphors. All of them deal with the love of God. Out of them Ghazal 8 has the
central idea that the Love of God is the source of much material loss and suffering.
However, it is a test of Man’s worth and gives the Lover the pleasure and happiness
as well as the degree of elegance which cannot be described or measured but can only be
felt by those whom God endows with such wealth.
Translation
What can I say how I got separated
from my garden
And how I got imprisoned in the net of greed1
It is strange that the whole world being against me
How the recipient of honor of respectability I have been 2
Some demand of showing and seeing was on the T�r
What do you know, O heart! How it was decided?3
The desire to be without any desire is also a desire
How the heart's bird freed from the net of greed was
Those desirous of seeing You, see You here also
Then how the Last Day's promise a test of patience was4
The Perfect Beauty itself may be the cause of this unveiling
How became self-apparent what concealed in curtains was
Death as a recipe still remains, O separation's pathos!
The physician is insane, how I deemed incurable was5
O admonishing eye! Have you ever seen, how the rose
Having been born out of dust became colorful6
The purpose of interrogation for deeds was to disgrace me
Otherwise all as to how and why it happened obvious was7
My destruction was something worth witnessing
What can I say how l facing Him was 8
Explanatory
Notes
1. This is a
metaphorical description of Man being separated from the path of d�n on account of
which he became caught in the net of greed. Accountability for deeds is a fundamental
component of religion and protects Man from materialism, which is the starting point of
greed. "Garden" is the metaphor for the peace of mind obtained from true �m�n,
which is what Iqb�l means.
2. The high position of Man made all denizens of the celestial world jealous of him, to the extent that Ibl�s went to the limit of disobeying God by refusing to prostrate before S. �dam A.S. Several verses of the Holy Qur'�n bear witness to this, e.g. 2:34; and 7:11-18. Examples of the condemnation of jealousy are spread over all works of ‘All�mah Iqb�l but they cannot be cited here for reasons of brevity.
3. This refers to the request of S. M�s� A.S. on Mount ��r to see God and the latter's refusal to grant that request (The Holy Qur'�n 7:143). This verse means that God is beyond Man's comprehension and, perhaps for that reason, it says that the request of S. M�s� A.S. was denied. If his request had been granted it would have been necessary for S. M�s� A.S. to describe what he exactly saw, which was impossible. This is exactly what ‘All�mah Iqb�l means. Similarly, the Holy Qur'�n does not say categorically that even the Holy Prophet S.A.W. saw God. (53:1-10; and 81:19-23) and for the same reason.
4. This and the next verse mean that the deserving persons see God in this world also and this reward for their merits is not restricted to the Hereafter. There is no contradiction between this and the contents of Note 3. The "sight" cannot be measured by the muqannin's (law maker) scales or described in the faq�h's words. It is a feeling and the happiness which only those can feel who deserve and experience it.
5. The highest reward for piety is to witness the countenance of God and the persons alive to this human need pine for it. Lack of the fulfillment of this need and longing is a malady, which can be cured in this life as mentioned in the previous verse. However, failing that, it can be cured after death as said in this verse.
6. In spite of the apparently lowly origin of Man from dust, he can attain high ranks as a reward for his noble deeds, just as a rose bush rising from dust produces beautiful rose flowers.
7. This verse shows that God is omni-scient and sees and knows all human actions, including the extenuating circumstances which sometimes compel Man to go astray. In view of this the detailed description of the Holy Qur’�n and other religious literature of the procedures of accountability on the Day of Judgment do not mean that God would be collecting evidence to prove the evil deeds of a particular person. They are meant to warn Man that he should guard against evil deeds and save himself the disgrace of the Day of Judgment.
8. This also is a very delicate and abstract concept of ta�awwuf. According to Wa�dat al-Wuj�d the highest reward for Man is to be able to feel the Presence of God (Note 4), when he passes from his own self into the Self of God. This is technically known as Fan� f� Allah (the mystic experience of losing one's self in God) followed by Baq� Billah (the mystic experience of subsisting or living in or by God). These concepts are not easy to grasp and need guidance from a competent guide.