Introduction
This poem deals with the Love of God,
which is a very favorite topic of ‘All«mah Iqb«l. The poem deals with the creation,
composition and evolution of Love as well as its invigorating effects on the universe and
ultimately on Man. However, the style is mystic and very metaphorical, exhibiting flights
of poetic imagination. Some words and phrases cannot be translated into correct and
succinct English and have been mentioned in original in the text and explained in the
explanatory notes.
Translation
The locks of the bride of
night’s hair were still unbent
The sky’s stars were unacquainted with the taste of running 1
The moon in its new attire was looking a little strange
Was not familiar with the established laws of revolution
The earth had just emanated from possibility’s dark recesses
Life’s taste was still concealed from the expanse of space
Perfection of the order of existence was just starting
The gem’s longing was apparent from the ring’s eye
It is said that there was an alchemist in the spiritual world
The dust of whose feet was clearer than the Jam’s wine cup 2
A recipe for an Iksâr 3 was written on the leg of
‘Arsh
Which was hidden jealously by angels from ÿdam’s eye
But the alchemist’s attention was ever concentrated on it
He considered that recipe greater than Ism-i-A‘ïam4
He advanced to the ‘Arsh under pretense of doxology
Inner longing was at last achieved by constant effort
He was roaming in the world in search of components
Nothing could be concealed from the knower of God’s Audience 5
He procured brightness from the star, spot from the moon 6
He stole a little darkness from the night’s uncombed hair
He obtained restlessness from thunder, chastity from £ër 7
He took warmth from the breath of Masâé son of Maryam 8
Then he took a little grandeur of Beniy«zi 9 from the
Divinity
He took humility from the angel, humbleness from dew’s destiny
Then dissolved these components in Chashmah-i-£aiv«n’s water 10
The compound was given the name of "Love" by the Grand ‘Arsh
The alchemist sprinkled this water at the newly created existence
With skill’s help he opened the knot of the world’s secrets
Movement appeared, the elements gave up sleep
Getting up each started embracing its companion
The suns and the stars learnt elegant movements
Flower buds learnt blooming poppies got their spots11
Explanatory
Notes
1. This verse
refers to the period when the universe was in its early stages and had not started
functioning. The first two verses concern the stage when the universe was stationary and
had not acquired movement. The next two verses talk about the stage when there was no
light.
2. As has been explained earlier a famous Persian king, called Jamshâd had a wine cup in which he could see the whole world (something analogous to the satellites of the present age). This property of the wine cup was attributed to its clarity. However, here the alchemist’s feet are described as cleaner that Jamshâd’s wine cup. The alchemist represents a Mu’min and this verse pays high tribute to Man’s potential, which develops fully on a person’s becoming a M%u’min.
3. Iksâr. It is an Arabic work and is a legendary substance which would transform any object into gold. Similarly, there was a legendary spring called Chashmah-i-£aiv«n, or "the spring of life", whose water would confer immortality on any living thing which drank it, including Man. These two things were the objects of the quest of Man in the ancient world. This quest was the purpose and the originator of all research. All knowledge emanated from the pursuit of these two goals. Both of them have been referred to in this poem.
4. Ism-i-A‘ïam or "The Great Name". This is one of the ninety nine names or attributes of God, the reciting of which casts an irresistible destructive influence over evil spirits, evil persons and other enemies. This name is not known to any one and is the object of the quest of the people searching for the supernatural. According to this poem the secret of the Ism-i-A‘ïam is concealed in the Love of God. In other words His Lover has the power of facing any enemy successfully.
5. Allusion to the Man’s potential for knowing all secrets in the universe, if he tries ardently and in the right way, which includes the Love of God and constant sincere struggle in His cause.
6. The moon’s spots are poetically considered to be created by the Moon’s Love for God, as a lover’s heart develops scars from the anguish of his love for his beloved.
7. £ërs. Young virgin female beauties of Paradise.
8. Masâé Ibn Maryam - ‘¥s« A.S., son of S. Maryam A.S . See Appendix I, No. 44.
9. Beniy«zâ - It means freedom from all needs and is one of the attributes of God. This verse means that the main motive force in the functioning of the universe is gravity or Love, which is only a small part of the Power and Will of God.
10. Chashmah-i-£aiv«n This is the spring of immortality referred to in Note 3.
11. The L«lah. This is the Persian word for tulip as well as the poppy flower. Here it refers to the latter. The poppy flower has a dark spot at the bottom of the corolla on the inside, which is variously referred to in Persian and Urdu poetry and is taken as a mark of perfection of this flower’s beauty. Other attributes of the different objects mentioned in this verse are signs of their perfection in the same way. The rotatory and revolutionary movements of all bodies in the universe in their fixed orbits is described metaphorically as their search for the Truth of the Beloved, i.e. God. This Love has made the universe operate the way it does. It is a fact that the force of mutual attraction of all these bodies, i.e. gravity keeps the balance between them. This is also referred to by ‘All«mah Iqb«l in many places for emphasizing unity in the Muslim Ummah for their proper functioning and prosperity.