PIETY AND ECSTASY
Introduction:
This poem brings out two important points in rather humorous style. Firstly,
‘All«mah Iqb«l wants to expose the formalism ostentation and pretentiousness of the
common, so called ‘Ulam«. In their view Islam is restricted to the observance of a
few formal rules of the Islamic law and that too only in the letter of the law and not in
its spirit. Secondly, he wants to bring out his own universality as far as the orbit of
Islamic learning is concerned. ‘All«mah Iqb«l's knowledge of and service to Islam
is multi-dimensional and multi-faceted to the extent that it is difficult to say whether
he was a poet, an exegesist of the Holy Qur'«n, an Islamic revivalist, a philosopher, or
a sëfi. Study of his books will show that he was all these par excellence. This is
what he means in the last four verses. Also see Chapter 2, paragraph ‘All«mah
Iqb«l's Personality".
Translation:
I am only relating to you the story of a mawlavâ
I have no intention of showing my smartness
His pious nature was widely known
All the high and low respected him
He used to say that Sharâ‘ah was veiled in taÅawwuf 1
As meanings were veiled within words
His heart's flask was filled to the brim with piety's wine
He also had lees of the thought of pantology at the bottom
He often used to describe his supernatural powers
He always intended increase of his disciples' numbers
He had been living in my neighborhood since long
The ascetic and the rind were mutual friends since long
The dignitary asked a friend of mine one day
"Iqb«l who is a dignitary in the field of literature
How is he in the obedience to the rules of Sharâ‘ah ?
Though in poetry he is envy of the Kalâm of Hamadan 2
I hear he does not consider the Hindu a non-believer
He has such beliefs as a result of philosophy
He has accepted a little bit of Shiaism also
I have heard the greatness of ‘Alâ 3 from him
He considers music as part of adoration
He aims at making a mockery of religion
He does not feel shy with amorous people
This is a very old habit of our poets
He has music at night, Qur’«n's recitation in the morning
This secret is not yet fully understood by me
But the information obtained from my disciples is
That spotless like the dawn's whiteness his youth is
He is not Iqb«l but a strange mixture of opposites he is
Treasure of wisdom is his heart, but enigmatic his temper is
He knows spiritual freedom as well as the Sharâ‘ah
Regarding taÅawwuf, he is second only to ManÅër 4
I am unable to understand his reality
Founder of another kind of Islam he appears to be"
In short he prolonged his sermon very much
He long continued this wonderful speech
Everyone soon hears all happenings in this city
I myself heard it through my friends in the city
One day as the respected ascetic met me in the street
The old story restarted during the talk in the street
He said, "That accusation was due to my affection
It was my duty to show you the path of the Sharâ‘ah"
I said, "I have no intention of any complaint at all
It was your right due to being my neighbor
I bow my head respectfully before you
My youth is accustomed to respect for the old
If you do not know the reality about me
It does not show any lack of pantology
I myself do not know my reality
Very deep is the sea of my thoughts
Since long I am also longing to see Iqb«l
For long I have shed tears in his separation
Iqb«l also is not acquainted with Iqb«l
There is no joke in it, by God he is not
Explanatory Notes
1. TaÅawwuf See Chapter 3, paragraph "TaÅawwuf "
for its correct comprehension. However, in this verse it is used in the sense in which the
‘Ulam« of the type described in this poem use it. This consists of merely a means of
curing illness and helping people solve their day to day problems through amulets and by
pretending to subdue secret spirits to carry out the subduer's behests. They use this
"art" for worldly gains and respectability, and have commercialized a noble
concept.
2. Kalâm of Hamad«n- See Appendix I, No. 49.
3. S. ‘Alâ R.A.- See Appendix I, No. 7
4. ManÅër £all«j- See Appendix I, No. 54.