| Divine Face of Maulana Jalal-ud-Din Rumi |
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| Allah owes the highest claim for Self-Respect (1)
It is the duty, never a human being may object. He is the soul, and like body the whole world goes Body perceives good and evil �The Soul� just arose. The prayer which one toward oneself does hold! Is but fault, for it may never turn toward God (2) Who is in charge of the kitchen of the king, Must not deal in trade with clothes for him. When one can hold and kiss the hand Then falling at feet is just a sin, banned. Thou begot hand revolve not round feet To lay one�s head is but a brave deed. (3) Though you may fell to feet to serve For �Service� wrong it was a fault of nerve. The King shall be forever emulous to him Still following scent though the face is seen. (4) Allah�s command for self-respect is like wheat Man�s venture for esteem like hay they beat (5) Human dignity but stems from God He is the Master, we but slaves odd Hereby I stop to explain, start complain My hardhearted beloved who is so vain (6) I weep because weeping He does appreciate, The wailing from twin sources does originate (7) How could I restrain from tears `cause of desire I have to wear myself in His lovers� attire If not with Day, I must become the night Alone missing the dawn of her face�s delight His anger is convenient welcome to me Sacrificing my life for bitterness from He I hail the pain and love my misery For the sake of happiness of my Majesty I grind antimony the dust my grief lies Two oceans full of pearls become my eyes. The tears people shed for Him so appears Are but pearls, though recognized as tears Of the dearest Beloved, I do complain Doubtful I�m not, just try to explain |
| (1) �Ghairat� is extreme sense of self-righteousness, which commands self-respect. It is a self-attribute that motivates a person to go any lengths to fight for the truth. It is the power of belief to be on �the right path� that makes one bold and brave. It is not revenge or jealousy, which would instigate a �believer� to commit a crime, but the sense of duty and responsibility towards �Truth� that forces him to fight against �Evil�. (2) �Ain� is the vision � �Mahrab-Namaz� the focus, the objective, and �sheen� is flaw, the imperfection. Faulty are people who turn to faith in such a paradigm, where focus is one�s personal desire for happiness and sustenance. When there is no right vision, the objectives just mislead, and invite but wrath of Allah. (3) Compromising with less, not striving hard in pursuit of knowledge of Truth begets wrath of Allah. Sacrificing one�s whole self is the objective, and not just slavery in terms of physical rites (Ibaadah). One must surrender one�s physical and intellectual self before Allah. (4) Those people invite wrath of Allah, who fell for sloth; those who have reached a station, but still feel uncertain and are searching, as they were beginners on the way. (5) A human being has no identity or self-respect before God. It�s Allah whose favor one seeks like �wheat�, while seeking human favor is useless like �hay�; it�s just beating about the bush. (6) �deh� has not been used here for the number ten, but it stems from �dahar� which means worldly, and here appears to mean hard hearted. |
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| Notes |
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