I  AND YOU

Introduction
This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur’«n 2:153-157. The poem ends with a sincere supplication to God to create the degree of âm«n among Muslims which would make them attain that ideal.

Translation
Neither I have Kalâm’s¹ knowledge nor you have Khalâl’s² manners
I am destroyed by S«mirâ’s³ magic, you are the victim of ˙zar’s⁴ method!

I am the scalded, unsung song, you are the faded color, the departed fragrance
I am the tale of grief’s longing, you are the narration of love’s mourning!

My grief is pleasure, my poison is honey, my existence is companion of annihilation
Your heart is Łaram, captivated by the ‘Ajam, your dân has been purchased by infidelity!

Loss of life is its essence, concern for life is its poison
Do not be sad for loss, do not take grief’s poison as this is the way of qalandarâ!

Do not care for poverty and affluence, if your dust has a spark
Because in the world Łaider’s⁵ strength depends on bread of  Sha‘âr ⁶

O Łaram’s lamp tell me some such method of circumambulation
Which would again grant to your moth the same salamander’s⁷ nature!

The complaint of friendly cruelty which the Łaram has against its people
If I relate in some temple even the idol would call out “Hari Hari”⁸

Neither the world’s battle-fields nor the arm-twisting enemies are new
The nature of Asad-ul-L«hâ ⁹ as well as Maréabâ ¹⁰ and ‘Antarâ ¹¹ are the same

                Mercy ! O Arab and ‘Ajam’s Lord ¹², as waiting for benevolence are

This poem is somewhat similar to poem 116 of the same name. However, its message goes farther than that of the pervious one. The main message is in praise and support of sacrifice in the cause of God and contentment with what material resources are available after making these sacrifices. The inspiration for this poem comes from the Holy Qur’«n 2:153-157. The poem ends with a sincere supplication to God to create the degree of âm«n among Muslims which would make them attain that ideal.Those beggars who bestowed by you with the mind of Sikandar are

Explanatory Notes

1. Kalâm  See Appendix I, No.48

2. Khalâl- Khalâl is an abbreviation “Khalâl Allah” (The Friend of God) which is the title of S. Ibr«hâm A.S. for whom see Appendix I, No.43.

3.S«miri-  He was a clever man, or magician, who was with Bani Isr«’âl during their exodus from Egypt. He misled Banâ Isr«’âl and persuaded them to melt their gold ornaments, mold them into a calf and worship the same. This happened during the period when in the Sinai desert, S. Mës« A.S had gone to Mount ńër in pursuit of fire and where he was honored with conversation with God. For more details on S«mirâ see The Holy Qur’«n 20:85-98 as well as Notes 2605-2624 in Appendix III, No. 8, pp. 781-84. Also see the Holy Bible Exodus xii : 35-36.

4.˙zar See Appendix I, No. 13.

5.Łaider - This is another name of S. ‘Alâ R.A. For whom see Appendix I, No. 7.

6.Sha‘âr- This is one of the coarse and cheap grains grown in many Asian countries, including the Arab countries and the Indian sub-continent. The word is usually translated as “barley”which is not correct as it does not resemble barley in appearance or value. The Persian and Urdu word “jau” is appropriate. The bread of Sha‘âr or jau represents “simple living and high thinking”.

7.Salamander This is a mythical creature supposed to be living and flourishing in fire as well as liking it.

8.Hari- This is the name of the Hindu deity Vishnë. The expression Harâ Harâ  is used by the Hindus in the Indian sub-continent for expressing extreme surprise or disgust.

9.Asad-ul-L«hâ- Literally it means the attributes of being the Lion of God. As a mark of great respect S. ‘Alâ R.A. is known as Asad Ullah  or the “Lion of God” on account of his proverbial prowess.

10 Maréabâ-This alludes to Maréab of Khaibar. Khaibar was an oasis about 320 km. north of Madina-i-Munawwarah. It was a fertile tract where Jews had gathered after being expelled from  Palestine by the Romans and several encounters with the Islamic State which they had lost. It was the biggest and the most fortified stronghold of Jews in the Arabian Peninsula. The Jews, living there in prosperity, were the biggest adversaries of  Islam  at that time. They were constantly plotting against Islam  in collusion with the pagan and hypocrite Arab tribes. This state of affairs could not be tolerated for long and the Holy Prophet (S.A.W) was compelled to invade Khaibar in 629. At that time Khaibar comprised six fortresses, the strongest and safest of which was Qamus, which was headed by Maréab. He was a Jewish hero and was considered to be equivalent to a thousand cavalry men on account of his strength and bravery. This fortress was finally attacked by Muslims under the leadership of S. ‘Alâ (R.A.) after several unsuccessful attempts under other leaders. Maréab made his appearance first, very heavily armed in full armor. He was engaged in battle by S. ‘Ali (R.˙). After a short engagement S.‘Alâ (R.A.) killed him and the fortress fell. According to this hemistich maréabâ or the anti-Islamic activities of Maréab still persist. The strength and prowess of  Sayyidina ‘Ali (R.˙) also persist till today. Only it has to be activated and used to face and vanquish the powers of evil.

(Reference : Appendix III, No.48).

11. ‘Ant«râ- This is an allusion to the “Romance of ‘Ant«r” which consists of the tales of chivalry centered round the black Arab desert poet and warrior, ‘Ant«r Ibn Shadd«d, who was one of the poets of the celebrated pre-Islamic poetic collection called “al-Mu ‘allaq«t” (These were literary pieces of superb composition which were hung on the walls of the K‘abah in the pre-Islamic period as a recognition of their merit). It’s origin is not clear.   The “Romance of ‘Ant«r” evolved out of a Bedouin tradition that emphasized nobility of character and desert chivalry, and of which ‘Ant«r was made the epitome. It was written in rhymed prose interspersed with 10,000 poetic verses, divided into 32 books, each being a tale in suspense. This romance relates the fabulous childhood of ‘Antar son of an Arab king by a black slave girl and his adventures for the hand of his cousin, Aéad, in marriage.

The reference here is to the attributes of ‘Ant«r, particularly his chivalry and perseverance.

12. This is reference to the Holy Prophet (S.A.W.)