AL-MA’BÛD - معبود
Literally: Any object performed ‘ibâdah to as an Ilah. Any object that attributed the attributes of an Ilah. Any object or thing which the orders and commands of it are obeyed to and the prohibitions of it are abstained from. (Nafs, idols etc.).
Al-Ma’bûd is a Name of Allah. The True object of ‘ibâdah. The One Who ‘ibâdah is performed to. The One Who is worthy of being an ‘abd for.
“As the âyah فَلاَ تُزَكُّۤوا اَنْفُسَكُمْ 1 indicates: It is not to tazkiyyah the nafs. For on account of his fitrah and innate disposition, man loves his nafs. Indeed, he loves himself before anything else, and only himself. He sacrifices everything other than himself to his own nafs. He praises his nafs in a manner worthy of Ma’bûd. He absolves and exonerates his nafs from faults in a manner worthy of Ma’bûd. As far as he possibly can, he does not see faults as being appropriate for him and does not accept them. He defends his nafs passionately as though performing ‘ibâdah to his nafs. He even displays the mystery of the âyah, مَنِ اتَّخَذَ اِلٰهَهُ هَوٰيهُ 2 through using the members and capacities which are entrusted to his nafs for the hamd and tasbîh of the True Ma’bûd. He considers himself, he relies on himself, he fancies himself. Thus, his tazkiyyah and cleansing at this stage, in this step, is not tazkiyyah on himself; it is not absolving himself.” The Twenty-Sixth Word – Addendum – The First Step
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
فَلَمَّا اَفَلَ قَالَ لاَ اُحِبُّ اْلآفِلِينَ
لَقَدْ اَبْكَانِى نَعْىُ ( لاَ اُحِبُّ اْلآفِلِينَ ) مِنْ خَلِيلِ اللّٰهِ3
It made me weep, the âyah لاَ اُحِبُّ اْلآفِلِينَ4 , which was uttered by Ibrâhîm ‘Alayhissalâm and announces the universe's fading and death.
فَصَبَّتْ عَيْنُ قَلْبِى قَطَرَاتٍ بَاكِيَاتٍ مِنْ شُئُونِ اللّٰهِ
The eyes of my heart wept at it, pouring out bitter tear-drops. Each tear-drop was sorely sad as the eyes of my heart wept. The âyah causes others to weep, and as though weeps itself. The following lines in Persian are my tear-drops.
لِتَفْسِيرِ كَلاَمٍ مِنْ حَكِيمٍ اَىْ نَبِىٍّ فِى كَلاَمِ اللّٰهِ
They are a sort of tafsir of a phrase of the prophet, who has given hikmah by Allah5 , present within the Kalâm of Allah's.
نَمِى زِيبَاسْتْ اُفُولْدَه گُمْ شُدَنْ مَحْبُوبْ
A beloved who is hidden through setting is not beautiful, for those doomed to fade cannot be truly beautiful. They may not be loved with the heart, which is created for eternal ‘ashq and is the mirror of As-Samad, and should not be loved with it.
نَمِى اَرْزَدْ غُرُوبْدَه غَيْبْ شُدَنْ مَطْلُوبْ
A desired one who is doomed to be lost on the setting; such a one is not worthy of the heart's attachment, the mind's preoccupation. He may not be the object of desires. He is not worthy of being regretted with the sorrow and grief that follows. So why should the heart perform ‘ibâdah to such a one and be bound to him?
نَمِى خَواهَمْ فَنَادَه مَحْوْ شُدَنْ مَقْصُودْ
One sought who is lost in transience; I do not want such a one. For I am transitory, I do not want one who is thus. What should I do?
نَمِى خَوانَمْ زَوَالْدَه دَفْنْ شُدَنْ مَعْبُودْ
A Ma’bûd who is buried in fading; I shall not call him, I shall not seek refuge with him. For I am infinitely needy and impotent. One who is impotent can find no cure for my boundless ills. He can spread no salve on my eternal wounds. How can one who cannot save himself from fade be a Ma’bûd?
عَقْلْ فَرْيَادْ مِى دَارَدْ نِدَاءِ ( لاَ اُحِبُّ اْلآفِلِينَ )مِى زَنَدْ رُوحَمْ
Indeed, the mind, which is obsessed with externals, cries out despairingly at seeing the fade of the things it performs ‘ibâdah to in the universe, and the rûh, which seeks for an eternal beloved, utters the cry: لاَ اُحِبُّ اْلآفِلِينَ6
نَمِى خَواهَمْ نَمِى خَوانَمْ نَمِى تَابَمْ فِرَاقِى
I do not want separation, I do not desire separation, I cannot abide separation...
نَمِى اَرْزَدْ مَرَاقَه اِينْ زَوَالْ دَرْ پَسْ تَلاَقِى
Meetings followed immediately by fade are not worth sorrow and anxiety, they are not worthy of being longed for. For just as the fading of pleasure is pain, imagining the fade of pleasure is also a pain. The works of all the metaphorical lovers, that is, the works of poetry on love, are all cries at the pain arising from imagining this fading. If you were to constrain the rûh of all the works of poetry, from each would flow these grievous cries.
اَزْ آنْ دَرْدِى گِرِينِ ( لاَ اُحِبُّ اْلآفِلِينَ ) مِى زَنَدْ قَلْبَمْ
Thus, it is due to the pain and tribulations of those meetings stained with fade, those sorrowful, metaphorical loves, that my heart weeps and cries through the weeping of, لاَ اُحِبُّ اْلآفِلِينَ 7 like Ibrâhîm.
دَرْ اِينْ فَانِى بَقَا خَازِى بَقَا خِيزَدْ فَنَادَنْ
If you want permanence in this transitory world, permanence comes from transitoriness. Find transience with regard to your nafs al-ammarah so that you may be enduring.
فَنَا شُدْ هَمْ فَدَا كُنْ هَمْ عَدَمْ بِينْ كِه اَزْ دُنْيَا بَقَايَه رَاهْ فَنَادَنْ
Divest yourself of bad morals, the basis of the ‘ibâdah of this world. Be transitory! Sacrifice your goods and property in the way of the True Beloved. See the ends of beings, which point to non-existence, for the way leading to permanence in this world starts from transitoriness.
فِكِرْ فِيزَارْ مِى دَارَدْ اَنِينِ ( لاَ اُحِبُّ اْلآفِلِينَ ) مِى زَنَدْ وِجْدَانْ
The human mind, which plunges into causes, is bewildered at the quakes of the fading world and laments despairingly. While the conscience, which desires true existence, severs the connection with metaphorical beloveds and perishable beings through crying like Ibrâhîm, لاَ اُحِبُّ اْلآفِلِينَ 8 , and it binds itself to the Truly Existent One, and Eternal Beloved.
بِدَانْ اَىْ نَفْسِ نَادَانَمْ كِه دَرْ هَرْ فَرْدْ اَزْ فَانِى دُو رَاهْ هَسْتْ
بَا بَاقِى دُو سِرِّ جَانِ جَانَانِى
O my ignorant nafs! Know that the world and its beings are certainly transitory, but you may find a way leading to permanence in each transitory thing, and may see two flashes, two mysteries, of the manifestations of the Undying Beloved's Beauty (Jamâl). On condition that, if you can renounce from transitory manners and yourself
كِه دَرْ نِعْمَتْهَا اِنْعَامْ هَسْتْ وَ پَسْ آثَارْهَا اَسْمَا بِگِيرْ مَغْزِى وَ مِيزَنْ دَرْ فَنَا آنْ قِشْرِ بِى مَعْنَا
Yes, it is within the ni’mah that the act of bestowing ni’mahs is to be seen and the favour of Ar-Rahmân perceived. If you pass from ni’mah to the act of bestowing ni’mah, you will find the Mun’im. Also, each work of As-Samad makes known As-Sâni’ Zuljalâl's Names like a letter. If you pass from the embroidery to the meaning, you will find the One signified by way of His Names. Since you can find the kernel, the essence, of these transitory beings, obtain it. Then without pity, you can throw away their meaningless shells and externals onto the flood of transience.
بَلِى آثَارْهَا گُويَنْدْ زِاَسْمَا لَفْظِ پُرْ مَعْنَا بِخَانْ مَعْنَا وَ مِيزَنْ دَرْ هَوَا آنْ لَفْظِ بِى سَوْدَا
Among beings with art, there is no work which is not a most meaningful embodied word and does not cause to be read numerous of As-Sâni’ Zuljalâl's Names. Since beings with art are words, words of qoudrah, read their meanings and place them in your heart. Fearlessly cast words without meaning onto the winds of fading. Do not concern yourself looking behind them, needlessly occupying yourself.
عَقْلْ فَرْيَادْ مِى دَارَدْ غِيَاثِ ( لاَ اُحِبُّ اْلآفِلِينَ ) مِيزَنْ اَىْ نَفْسَمْ
Since the chain of thought of the worldly mind (aql), which performs ‘ibâdah to externals and whose capital consists of 'âfâkî'9 knowledge, leads to nothingness and non-existence, it cries out despairingly in its bewilderment and frustration. It seeks a true path leading to haqiqah. Since the rûh has withdrawn from those that set and fade, and the heart has given up its metaphorical beloveds, and the conscience too has turned its face from transitory beings, you too, my wretched nafs, attract the assistance of لاَ اُحِبُّ اْلآفِلِينَ ,10 like Ibrâhîm, and be saved.
چِه خُوشْ گُويَدْ اُو شَيْدَا جَامِى عِشْقْ خُوىْ
See how well Mawlana Jâmî has expressed it, for toward the faces from the multiplicity to wahdah, whose fitrah was kneaded with ‘ashq and who was intoxicated with the cup of ‘ashq: يَكِى خَواهْ يَكِى خَوانْ يَكِى جُوىْ يَكِى بِينْ يَكِى دَانْ يَكِى گُوىْ (Only this line is Mawlana Jâmî's) That is,
1.Want only One; the rest is not worth wanting.
2.Call One; the others will not come to your assistance.
3.Seek One; the rest is not worth it.
4.See One; the others are not seen all the time; they hide themselves behind the veil of fading.
5.Know One; knowledge other than that which assists ma’rifat of Him is without benefit.
6.Say One; words not concerning Him may be considered meaningless.
نَعَمْ صَدَقْتَ اَىْ جَامِى ٭ هُوَ الْمَطْلُوبُ ٭ هُوَ الْمَحْبُوبُ ٭ هُوَ الْمَقْصُودُ ٭ هُوَ الْمَعْبُودُ
Yes, Jâmî, you spoke the truth absolutely. The True Beloved, the True Sought One, the True Desired One, the True Ma’bûd is He alone.
كِه لاَ اِلهَ اِلاَّ هُو بَرَابَرْ مِيزَنَدْ عَالَمْ
For, in a mighty circle for dhikr of Allah, this ‘âlam together with all its beings and their different tongues and various songs declares, “Lâ Ilaha illa Hû”11 ; together they testify to wahdâniyyah. And binding the wound caused by لاَ اُحِبُّ اْلآفِلِينَ ,12 points to an Undying Beloved in place of all the metaphorical beloveds, attachment to whom has been severed.”
The 2nd Station of the 17th Word
2 (Who takes as his Ilah his own desires of nafs.)
3 (But when it set, he said: "I do not love things that set.")
4 (I do not love things that set.)
5 (Ibrâhîm ‘Alayhissalâm)
6 (I do not love things that set.)
7 (I do not love things that set.)
8 (I do not love things that set.)
9 (Pertains to the universe and the events contained within it. Regarding the ‘âlam except the nafs. The valueless words and matters.)
10 (I do not love things that set.)
11 (There is no Ilah but Allah)
12 (I do not love things that set.)