MAJNUN ABANDONED HABITATION, YOU SHOULD ABANDON WILDERNESS ALSO

Introduction
The subject matter of this ghazal is a continuation of ghazal 10 in that it emphasizes the need for the Love of God to be selfless and complete. The poem adds another value of Islam, viz. that all actions of a Mu’min should be prompted only by the un-adulterated Love of God and should not have even the motive of thaw�b. Only that good deed is acceptable to God which is performed purely in pursuit of the Pleasure of God.

Translation
Majnun abandoned habitation, you should abandon wilderness also
If there be ambition for Sight, you should abandon Lailah also1

O preacher! Perfection of abandonment attains the objective
As you have abandoned the world, abandon the Hereafter also

Suicide is better than the way of taql�d 2
Seek your own path, abandon the love of Khi�r 3 also

Like the pen the un-Islamic message is on your tongue
Abandon unjustified pride in the un-Islamic objects also

Theology is no pleasure if heart does not have Love’s pathos
If you are not the Wounded, you should abandon fluttering also

Weep like the dew on flowers and leave the garden
Abandon the desire of staying in this garden also

The custom of Love is abandonment of all
Abandon temple, mosque, and church also

This is not business, this is ‘ib�d�t 4 of God !
O ignorant one, abandon the longing for reward also

It is good to guard Intuition with Intellect
But sometimes you should let it go alone also 5

What life is that which is dependent on others ?
Abandon dependence on the life of fame also

Repeated request is a kind of boldness ! O Kal�m
The condition for approbation is to abandon urging also

As the preacher brought proof in support of wine
Iqb�l insists that he should abandon drinking also 6


Explanatory Notes
1. Allusion to the story of Lailah and Majn�n for which see Appendix II. Majn�n gave up living in human habitations and started roaming about in the wilderness. The Lover of God is advised to abandon wilderness also. This is so because it is immaterial for a Lover of God whether he lives in habitations or in the wilderness as God is independent of space and time and is omni-present. The Lover will find Him anywhere and everywhere provided his Love is selfless and sincere.

2. Taql�d. Literally it means following the accepted path. In ‘All�mah Iqb�l’s terminology it means blind following of traditions.

3. Khi�ar. See Appendix I, No. 52. Traditionally he is believed to guide the wayfarers who have gone astray.

4. ‘Ib�dat. This is wrongly understood to mean "worship" and formal prayers and the latter are considered to be the climax of piety. This word is derived from the root ‘abd, which literally means a "slave" or "servant". In the Holy Qur’�n ‘abd designates the nature, status and destiny of Man, that he is a slave of God and is neither Divine nor has any share in the Powers and Rights of God. According to this his destiny is ‘Abdiyat, ‘�budiyat, or bondage. He is required to be a perfect servant or "abd". In Persian and Urdu " ‘abdiyat" is more commonly used than ‘�budiyat. Bandah and bandag� are the Persian equivalents of ‘abd and ‘�budiyat respectively. ‘Ib�dat really means obedience with absolute self-surrender and humility. It includes worship, reverence, and prayer but is really comprised of honesty and sincerity to God in all phases and departments of life. The second line of this verse means that only the Love of God should be the motive force for a Mu’min’s virtuous actions. It is not a trade in which one offers his merchandise and expects a reward as its price. Only that piety is acceptable to God which is performed without the desire for thaw�b.

5. See Chapter 3 paragraph "The Controversy of ‘Aql and Dil" for a discussion of Intuition and Intellect.

6. It is not clear whether the proof is meant for the virtues of abstention from drinking or that of drinking. In either case the verse shows strong doubts in the mind of ‘All�mah Iqb�l about the sincerity of the half-baked ‘Ulam�. If the former interpretation is taken it means that unless the preacher himself gives up drinking his preaching cannot be taken as serious. This would mean that such ‘Ulam� do not practice what they preach. If the latter interpretation is accepted it would mean that if such an ‘�lim supports drinking the ‘All�mah would doubt his sincerity and would give up drinking.