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Discussion in 'Hadayiq e Bakhshish' started by Qasim Hanafi Ridwi, Dec 28, 2010.
jalī jalī boo se uskee paida hai sauzash-e ‘ishq chashm wālā,
kabāb âhū [aahoo] maiN bhī na paaya maza jo dil ke kabāb maiN hai
jalī jalī boo: kissee shay’e ke aag par jalne se jo boo paida ho
sauzash: jalun [inflammation, burning sensation, ardour]
chashm wālā: ‘azmat wālī ânkh
âhū: hiran [deer, antelope]
‘ishq-e rasul, firaq-aw-hijr Mustafa śallAllāhu álayhi wa sallam kee aag maiN dil ke jalne kee jo halqī halqī boo ârahī hai yeh mere Âqa kee Mubārak ânkhauN ke ‘ishq kee sauzash se paida hotī hai aur is dil ke ‘ishq-e Rasūl śallAllāhu álayhi wa sallam maiN kabab hone maiN jo laz’zat [pleasure, joy, taste] hai bhala woh hiran ke kabābauN maiN kahāN ho saktī hai.
in his commentary of hadayiq e bakhshish, sufi muhammad awwal qadri rizwi says that there are narrations about siddiq e akbar radiyAllahu ta'ala anhu that when he used to pray during the night; there used to emanate a smell of burning similar to meat when it is grilled. this was the heart of siddiq e akbar and the burning was the love.
ay ishq tere sadqe, jalne se chute saste
woh aag lagaayi hai jo aag bujha de gi
nur-e-Bari means RasulAllah. the reason why it is beyond doubt is because of the term, dikha do chehrah.
it is us, sunnis - who are also called as sufis in today's world - who are the ashari and the maturidis who do not say 'face' as a translation to the word used in arabic: 'wajh'.
look up alaHazrat's translation of the qur'an if you want; he refuses to translate wajh as chehra. it is a bid'ah to assert otherwise.
as for sufis, the sufis are far removed from such descriptions. and alahazrat being a sufi as well, would never say it; look at what a great sufi has said:
how can it be imagined that He is veiled by something, when it is He who has made manifest everything?
how can it be imagined that He is veiled by something, when He is manifest by everything?
how can it be imagined that He is veiled by something, when He is manifest in everything?
how can it be imagined that He is veiled by something, when He is manifest to everything?
how can it be imagined that He is veiled by something, when He was Manifest before the existence of everything?
how can it be imagined that He is veiled by something, when He is more Manifest than everything else?
how can it be imagined that He is veiled by something, when He is Alone without a partner, and there is nothing along with Him?
how can it be imagined that He is veiled by something, when He is Closer to you than everything?
how can it be imagined that He is veiled by something, when it was He [who made everything manifest], and if He did not Wish it, nothing that exists would ever be manifest?
wonder of wonders! how can Existence be manifest by annihilation? or how can that whose attribute is contingent, an accident, be attested alongside the Attributes of the Pre-Eternal?*
* [Existence - according the lofty thinking of the sufis, there is only one Existence and that is Allah ta'ala; everything else is from annihilation towards annihilation; and a veil being hadith or that which was created after, an accident, cannot be alongside Him who is Eternal, qadim]
Allah ta'ala knows best.
what about "noor e Baari" ? Isnt only Allah called Baari Ta`ala? Also the Sufiyya e Karaam HAVE used such figurative language and Ala Hazrat was a Sufi shaykh too...
oh no, it does not. it refers only to RasulAllah alayhi's salatu wa's salam. don't forget that we are no anthropomorphists even of the figurative or abstract variety.
alaHazrat did not refer to Allah ta'ala here - ta'ala Allahu `uluwwan kabeera - as it is bleedingly obvious. and there is not even a possibility of such an explanation. any stretch would then go against the standpoint of the imam himself - which is apparent in his explanatory translation of the quran and also his treatises/refutation of the mujassimah.
as for iqbal's verse - there is no comparison here; one is an imam of the shariah and tariqah; another is merely a poet-thinker.
jo kahey sheyr o paas e shara'a, donoN ka Husn kyuNkar aay
laa usey peysh e jalwah e zamzamah e razaa key yuN
if anyone asks, 'how can beauty of poetry and regard for divine law converge?'
bring him in the radiance of raza's poetry and tell him: 'like this'.
Allah ta'ala knows best.
1.UTha do pardah dikha do chihra ke Noor e Baari hijab mein hai
Zamana taareek ho raha hai keh mihr kab se niqaab mein hai
Remove Thy veil and show Thy face for the Divine Light is covered.
The world is getting dark because for so long has the Sun been veiled!
notes: this verse is wonderful not only for its imagery but also because it can be read to refer either to Allah or to the Prophet, imho. It also reminds me strongly in both imagery and content and meter of Iqbal's famous ghazal:
kabhī ay ḥaqīqat-e muntaz̤ir naz̤ar ā libās-e majāz meñ
kih hazāroñ sijde taṛap rahe haiñ mirī jabīn-e niyāz meñ
Sometime O' long-awaited Reality [Allah] let us see you in a contingent form!
For thousands of prostrations lay waiting in my humble brow!
maybe it is an ishara for me to translate the whole naat utha do purdah dikha do chihra...i thought i had already but cannot find it...
watch this forum!
Jazakallah khair NJ.
in farsi aahoo is the word for a deer. kebab e aahoo would then be kebab meat made from the flesh of a deer [called in english venison]. venison is highly prized [and highly priced!] and is greatly appreciated by epicureans. ala hazrat says that though the smell of venison being cooked is delicious it is not as sweet as the smell of an aashiq's heart which is being cooked due to the love of the Prophet! صلى الله عليه وسلم
Owais bhai gives the same explanation.
I came across a masterful recitation of this kalaam but would somebody explain what "kebab-e-ahoo" is. I know Owais explains it but my urdu is pretty poor. Here's the version by him: