THE CANDLE AND THE MOTH
Introduction
This poem, though simple in language, is charged with mystic thought. As this is the
first poem of its kind in this book and many more will follow it appears appropriate to
clarify a few points. The commonplace phenomena of "Gul-O-Bulbul " (the
association of the flower and the nightingale), and "Sham`-o-Parw«n«h"
(the candle and the moth) have always been symbolic of the lover-beloved relationship in
Persian and Urdu poetry. However, much of this poetry has long been conventional and poems
have been evaluated on the basis of their linguistic beauty, innovative expressions and
elegance of style without paying much attention to the subject matter or the depth of
thought expressed in the poem.
Poetry is a spontaneous expression of human emotions. The most important human emotion is
love, both of the material form and that of the innate qualities of the beloved.
Pre-Islamic poetry was usually amorous. Wine with its accompaniments of the cup, the
goblet, the decanter, the cup bearer and the tavern were commonly used. Though this
practice prevailed in all literatures it was most predominant in the pre-Islamic Arabic
poetry. Exaggeration was a very common and much liked attribute of poets and poetry. For
that reason the Holy Qur'«n frowned at poets (26:224-26). However, it should be
remembered that the above verse does not amount to outright condemnation of all poets and
all poetry, but is only a passing remark on the aspect of misleading others by
exaggeration. Reference to the Holy Qur«n 26:221-24 would clarify this statement.
The world is heavily indebted to Islam and Muslims for metamorphosing romantic poetry and
sublimating it from amorous love to that of Divine Love. God, the Holy Prophet S.A.W. and
his descendants became the "beloved" instead of human forms. Thus, mundane,
albeit natural, human emotion was sublimated into pure and angelic form. Acts of worship
became changed from mere rituals to submission to the Will of God and fear motivated
exercises became sublimated to those of the Love of the highest order (The Holy
Qur«n 41:37). New forms of poetry, like "éamd", "nat"
, "than«" marthiaé and new kinds of music, like "qaww«lâ
", came into existence for the expression of Man's Love for God, the Holy Prophet
S.A.W. and his descendants, as well as for other heroes and heroines of Islam.
All the terminology, conventionally used in amorous poetry, like wine, cup, goblet,
decanter, cup bearer and tavern acquired new meanings. For adequate comprehension of this
subject attention is invited to Appendix III, No. 54. In fact mysticism itself changed
from a vague, esoteric, occult concept into one of concrete, systematic effort for the
comprehension of the Ultimate Truth about the Existence as well as the Essence of God,
based on the feelings of the heart of a true Lover of Him, rather than through dry and
insipid reasoning of the philosopher. A whole technique was developed for seeking the
Divine Light and for expressing human Love for the Divine Being. This technique has borne
the test of the criterion of repeatability required by the scientific method. The new
science acquired the name of "TaÅawwuf" or "Sufism".
Realizing that much controversy surrounds the nature of taÅawwuf the reader is
sincerely advised to read Appendix III, Nos. 1, 7, 9, 21, 44, 49, 54, 55 and 56 for a
proper comprehension of the subject and for distinguishing between acceptable and
unacceptable forms of taÅawwuf. See also a distillate of all this literature in
Chapter 3 under "TaÅawwuf".
In this poem the poet has sublimated the proverbial love of the moth for the candle into
the Love of a Mumin for God. The poem will become full of meaning if read in
this light.
Translation
O Candle! Why does the moth love you?
Why is this restless soul devoted to you?
Your charm keeps it restless like mercury
Did you teach it the etiquette of Love?
It circumambulates the site of your manifestation
Is it inspired with the fire of your lightning?
Do the woes of death give it the peace of life?
Does your flame possess the quality of eternal life?
If you do not brighten this sorrowful world
This burning heart's tree of Longing may not green up
Falling before you is the prayer of this little heart
The taste for impassioned Love knows this little heart
It has some zeal of the Primeval Beauty's Lover
You are a small ñër 1, it is a small Kalâm
The moth and the taste for the Sight of the Light!
This small insect and the Longing for the Light!
Explanatory Note
1.
This is a beautiful metaphor fo rthe story of S. Mës« A.S and the Mount of ñër
. See Poem 13 , Note 3 .