57. La Sarr kar dapaan: Abdul Ahad Zargar

عبدل احد زرگر

لا سر کر دپان منٕہ چی سپار

کافر سپدِتھ کوٚرُم اقرار 

حرفن معنی زانِہ ہوشیار

کافر سپدِتھ کوٚرُم اقرار

IPA:

/laː sɨr kɨr dapaan mɨn t͡ʃʰɨ sipaar/
/kăfɨr sɨpditʰ kŏrʊm iːqraːr/
/hərfan maːnɨ zaanɨ hoʃɨjaːr/
/kăfɨr sɨpditʰ kŏrʊm iːqraːr/

Romanisation:

Lā sar kar dapān manh chi sipār
Kəfir sapdith korum iqārār
Harfan māni zāni hoshiyār
Kəfir sapdith korum iqārār

Translation:

Find the La", says the shield of my Self,

I affirmed only after becoming the rejecter.

The attentive knows the meaning of (these) words,

I affirmed only after becoming the rejecter.

Words:

La: لا: The foundation of monotheism. Before accepting the Oneness of God one has to deny everything that exists in the Universe.

Sar: سر: To be mindful of. To search. To probe. To find.

Mann: من: Self. Manne-chi: منۂ چی: Of Self.

Sipaar is modified form of Sipar(سِپر) in kashmiri language. It means shield.

Kaefir: کأفر: Etymologically Kaefir means farmer. Farmer sows seeds and hides them. So, by extension kaefir means one who knows the truth but hides it. However, here it is used as *Rejector* as the stanza starts with La and both supplement each other. Kaefir also means lover or beloved but here I feel it's used in the sense of rejecter only because the theme of the whole poem is one thatbof submission to the Spiritual Guide.

Explanation:

It means that the Spiritual Guide (Shield of a seeker) exhorts his disciple to find the real meaning of monotheism. The disciple has to reject all the notions of monotheism that he may have developed before resigning his Soul into that hands of the Spiritual Guide. Only those attentive of the ways of spiritual learning will know the meaning of my words. I affirmed the monotheism only after rejection of my conceived notions of monotheism. (Probably hinting towards the fact that those who take my words literally will be offended)

(٢)

زِندٕ کر مردس سٕتی صحبت

رِندٕ چالِہ بأگرُس لول محبت

گِندنۍ مادِ نَر وصلُک زار

کافر سپدِتھ کوٚرُم اقرار‎

IPA:

/zɨndɨ̆ kɨr mardɨs sɨtɨ̆ sohbɨt/

/rɨndɨ̆ t͡ʃaːlɨh baːgrus loːl mohabbɨt/

/gɨndanaj maːdɨ nar wɨslŏk zaːr/

/kəfɨr sɨpditʰ kŏrʊm iːqraːr/

Romanisation:

Zind kar mardas sĭti sohbat

Rind chālih bāgrus lol mohabbat

Gindanay mād nar wasluk zār

Kəfir sapdith korum iqārār

Translation:

Bring to life the companionship with the Mard,

Serve the companionship with love and affection like an intoxicated lover.

Play the lamentation of union like a couple,

I affirmed only after becoming the rejecter.

Words:

Rind: رند: Crazy(intoxicated in the love of Almighty)

Maade-Narr: ماد-نر: Male -female. Couple. Here lover and beloved attracted to each other by virtue of becoming one in the love of Almighty.

Wasl: وصل: Union

Zaar: زار: Lamentation

Mard(Man): مرد: means one who do remembrance of Almighty. Na-mard(Unmanly) is one who is neglectful of Almighty). Niama Saeb explains meaning of Mard/Na-Mard in one of his poems.

مردن ہنزے وتے, نامرد ویپہ نو تتے

وو بیول ییی نو اتھے, درکار ییہ یو تتے

IPA:

/mardɨn hind͡ze watɛ ǀnaːmard wepĭ no tatɛ/
/waːw bʲoːl jiji no atʰɛ ǀdarkaːr jij jo tatɛ/

Romanisation:

Mardan hinzé waté, namard wepih no taté
Waaw byol jiji no athé, darkār jij yo taté

Translation:

In the path of men (who do remembrance of the Almighty), the impotent (who are neglectful of Almighty) are mismatch. 

Sow the seeds (i.e., do the good deeds clandestinely), hidden from eyes, but they will come to your rescue in the hereafter. 

ونہ یے مرد کم گۓ, شیر أسی دم ہیتھ تم گۓ

رندو کورہے پیالہ نوش, خاموش ویپہ نو تتے

IPA:

/wɨnə̆ jeː mərd kəm gyĕ | ʃeːr ɨsi dɨm hɛːtʰ tɨm gyĕ/

/ɾɨndoː koːrhai̯ pejɑːlɨ noːʃ | xaːmoːʃ weːpəh noː tətɛ̯/

Romanisation

Wun ye mard kam gye, sher asi dam heth tim gye

Rindo korhai pyaalah nosh, khaamosh wepah no tatay

Translation:

Shall I tell you who the real men are? The lions they are but went (in the trance of Almighty) silently.

The crazy (intoxicated in the love of Almighty) gulped down the goblets; the tranquil are mismatch (in the tavern of love).

Explanation:

To gain the real companionship with the Spiritual Guide, make wholesome efforts. Efforts include love for the Guide and his way. Once you establish the companionship then put efforts to become one with the Spiritual Guide. And it's only possible when you reject all of your established notions of monotheism and hold fast to the notions taught by the Spiritual Guide.

(٣)

یس سٕتۍ نکاح چُھے با تدبیٖر

تس سٕنزِ بَبِہ چو دامٕہ دامٕہ شیٖر

یُتھ نٕہ گانگل کری کانٛہہ اغیار

کافر سپدِتھ کوٚرُم اقرار

IPA:

/jes sɨt͡ĭ nɨkaːh t͡ʃʰui baː tədbiːr/

/tɨs sɨnzɨ bəbɨh t͡ʃŏ daːmɨ daːmɨ ʃiːr/

/jʊtʰ nɑ̃ː ɡɑ̃ːŋɡɪl kɨri kãːh aɣjaːr/

/kəfɨr spədɨtʰ kuːrɨm iːqraːr/

Romanisation:

Yes sɨtʲi nikāh chhui ba tadbīr

Tas sinzi babih chow daamh-daamh shīr

Yuth nã gãngil kari kānh aghyār

Kəfir spadith korum iqrār

Translation:

The one with whom you have a prudent nuptial knot,

Suckle the milk from bosom steady.

Beware of being distracted by the unaware,

I affirmed (only) after becoming rejecter.

Words:

Sheer: شیر: Milk

Gaangal: گانگل: Distract 

Agyaar: اغیار: Unaware/Rival/Enemy 

Meaning:

Nuptial knot(Marriage) here means Bayah i.e., oath of allegiance with the Spiritual Guide. Prudent marriage means one not of convenience but wisely thought out. To suckle steady the milk means to gain the love's sustenance. Steady, because the Spiritual Guide will imbibe the love in phases. The distraction by rival or unaware may mean one who does not believe in Pupil-Guide tradition or may even mean the Devil. Since the tradition of learning in Pupil-Guide is one of bosom to bosom (unlike the conventional worldly tradition of Books and systematic lessons) the analogy of milk from bosom is perfectly put.

(٤)

حؠسہٕ بوز مألِس دیٗو گردن

یس زاکھ تس سٕتی وأصِل بن 

گژھ برادر کرُن پیٖر و پار

کافر سپدِتھ کوٚرُم اقرار 

IPA:

/hə̆sah boːz maːlis diːw ɡɨrdɨn/

/jes zaːkʰ tɨs sɨt͡ĭ waːsɨl bɨn/

/ɡaʦʰ baɾaːdar kɨrʊn piːro paːr/

/kəfɨr spədɨtʰ kuːrɨm iːqraːr/

Romanisation

Həsah boze mālis diw girdan

Yes zākh tas sɨtʲi wāsil bin

Gatsh baradar karun pīr-o-pār

Kəfir spadith kurum iqrār

Translation:

Listen attentively, present your life to the father,

Become one with the one from who you were born.

Go and throw your brother out of Kashmir,

I affirmed only after becoming the rejecter.

Words:

Moal: مول: Beloved/ Father.

Gardan dyin: گردن دِئن: To sacrifice one's head.

Waesil: وأصل: Becoming one (with Beloved)

Peer o paar: پیر و پار: To exile (beyond Peer Panchal i.e., Kashmir). It's actually a Punjabi Word Peeran Paar contracted to Peer O Paar in local parlance.

Explanation:

Continuing with the theme of submission to the Spiritual Guide, the poet says that listen to me attentively. Present your life to the Spiritual Guide. Moal means both beloved and father but I feel it's used in the sense of father here because in Spiritual Realm the guide is considered as a father. As "Sochh Kraal Sahab" has said in one of his poems:

پیرِےٕ موج تے پیرِےٕ ببا

پیرِےٕ چُھ شمشیر برہانۓ۔

سُے ضربٔہ سٔتی کران ذبح

ہبا یہ چُھے گمانۓ

IPA:

/piːrɨ̆ moːd͡ʒ taɪ piːrɨ̆ babaː/

/piːrɨ̆ t͡ʃʰʊ ʃamʃiːr bɨrhaːnai̯/

/sɨ jɨrɨbə̆ sɨt͡ĭ kɨraːn zabɨh/

/habaː yiː t͡ʃʰʊ gɨmaːnai̯/

Romanisation:

Pīre moʒ tai Pīre babā

Pīre chhu shamshīr barhānai

Suye ẓarbah sɨtʲi karān ẓabaḥ

Habā yi chhu gumānai

Translation:

Spiritual Guide is mother as well as father,

Spiritual Guide is naked sword.

He slaughters by the heart striking remembrance of beloved,

O (to the one addressing), this(world) is all fancy.

Since you were born of the Spiritual Guide, be one one with him. (Born in the sense that before submitting to the Spiritual Guide and his path, you are as good as non-existent in the realm of spiritualism).

Exile your brother(i.e., Ego/Nafs) outside of the Kashmir beyond Peer Panchal Range of mountains (i.e., very far).

(٥)

گَنٕہ کر پَنٕہ نِس اولادس

ہَنِہ ہَنِہ ماز ترٛاو دٔرۍیاوس

پَژی یے من پَنُن کرُن نہار

کافر سپدِتھ کوٚرُم اقرار

IPA:

/gɨnɨ̆h kɨr pɨnɨ̆h nɨs owlaːdas/

/hɨnɨ̆h hɨnɨ̆h maːz trɨw dʲɨrjaːwas/

/paʦi je man pɨnʊn kɨrʊn nahaːr/

/kəfɨr spadɨth kʊrʊm iqraːr/

Romanisation:

Ganih kar panih nis owladas

Hanih hanih māz traaw daryāwas

Paʦī ye man panun karun nahār

Kəfir spadith korum iqraar

Translation:

Chop into pieces your offspring,

Bit by bit throw flesh into the river.

If relies, swallow your own Self,

I affirmed only after becoming rejecter.

Words:

Ganni: گنۂ: To chop/sever into parts

Pachhun: پژُن: Rely/trust

Nahaar: نہار: To swallow

Explanation:

Offspring may mean the sense of one's own existence as the offspring is known to be the extension of one's own self. River here may mean the Divine Being or God. Throwing the flesh into the River may mean getting one with the God. As Mirza Ghalib says in one of his poems,

"عشرت قطرہ ہے دریا میں فنا ہو جانا"

[ishrat-e-qatra hai dariya mein fana ho jaana]

The pleasure of a drop is to annihilate into the river.

When the drop apparently annihilates, then it does not actually die, but it merges with the original i.e., it itself becomes a river. So annihilation is a cause of pleasure for it.

Continuing the theme of annihilation, the poet says that if you rely on your Self, annihilate it as well. When you reject (i.e., annihilate) both the existence and the Self, only then can you affirm the monotheism in real sense.

(٦)

پر حرامس تکبیر دیو نِیاز

یَتھ نٕہ آسِہ قٔبلٕہ تٔتۍ پر نیماز 

کر امام سُے یس ٹیٛوک تٕہ زُنار

کافر سپدِتھ کوٚرُم اقرار

IPA:

/pɨr haraːmas t̪akbiːr dʲiw nɨjaːz/

/jɨtʰ nɨh aːsɨh qɨblɨh t̪ăt̪ĭ pɨr nimaːz/

/kɨr imaːm suɪ̆ jɨs ʈʲoːk t̪ɨ̆ zʊnːaːr/

/kəfɨr spadɨth kʊrʊm iqraːr/

Romanisation

Par harāmas takbīr diyō niyāz

Yath nah āsih qiblah taṭi par nimāz

Kar imām sui yus ṭyok ta zunnār

Kəfir spadith korum iqraar

Translation:

Sacrifice the ego, dedicate it,

Offer prayer where there is no direction (towards Kaaba)

Choose that Imaan who has mark on forehead and the sacred thread,

I affirmed only after becoming rejecter.

Words:

Niyaaz: نیاز: To dedicate

Zunnaar: زنّار: Sacred thread/One of colour with the beloved

Note:

This is the farthest I have reached in interpreting this Stanza. I may be totally wrong but nothing else came to my mind after thinking for five days over this Stanza. However, whatever I have interpreted, after sifting through lot of literature, I have put everything in black and white. Suggestions, criticism and censure, all are welcome.

Explanation:

The poet exhorts to Sacrifice the Ego. I have interpreted Haram as Ego because the basic ego is nothing but the collection of baser animal instincts. It's called Nafs e Ammara. As Sheikh Ibrahim Zouq says in one of his poems,

"بڑے موذی کو مارا نفس امارہ کو گر مارا

نہنگ و اژدہا و شیر نر مارا تو کیا مارا"

(Bade muuzi ko maara nafs-e-ammara ko gar maara,

Nahang o azhdaha o sher-e-nar maara to kya maara)

[You will have killed a great harmful if killed the baser ego,

Killing Crocodile, Dragon or Lion is not a big deal]

The poet says after sacrificing the Ego, dedicate it (Dedicate in a sense to handover the Self to the Spiritual Guide)

Maulana Rumi has also delved over the subject of Sacrifice of Ego in almost similar terms when he says,

وقت ذبح الله اکبر می‌کنی

همچنین در ذبح نفس کشتنی

At the moment of slaughtering (the victim) you say Allahu akbar:

even so (do) in slaughtering the fleshly soul which ought to be killed.

گشت کشته تن ز شهوتها و آز

 شد به بسم الله بسمل در نماز

By lusts and desires the body was (merely) killed,

(but) by (the words) bismillah (uttered) in the ritual prayer it was sacrificed.

Praying in a place where there is no direction to the Kaaba may mean imagining and finding Beloved in one's heart. As Niama Saeb says in one of his poems,

"اول ییلہِ لۆدُن آدم، رنگا رنگ پھۄلِس بادم 

پؠمَس نا تل پادن، نمس کور کعبہ سَے"

Awal yelli lodun Aadam, ranga rang pholis baadam,

Pemas na tal paadan, namas koar kaabasai.

[At first when He created Aadam, bloomed myriad colours by breathing soul in it,

(Thus) I will fall on the feet, which direction shall I bow to Kaaba.]

First thing that poet tells his friend is that when his Beloved created Adam and breathed soul into him, it caused many virtues to flow out of him. Having this grandeur why shall not I search Him inside my heart. Falling on feet may mean lowering ones head towards feet and facing it towards heart while in meditation. When God is in heart, which direction of the Kaaba shall a lover take to bow before Beloved? Please note that this never means that praying towards the direction of Kaaba is refuted but simply means that facing Kaaba without finding God in heart is vain.

After sacrificing the Ego and dedicating same to the Spiritual Guide, the next step poet exhorts is to find and pray to God deep within the heart. But this is not enough. You must take a Spiritual Guide who is himself a person who is coloured in the colour of God. While "Tyok" may mean the seal of allegiance with the beloved, Zunnaar(زنّار) in Sufism means "Of one colour (with the beloved)". Being of one colour with God is also enjoined in Qur'an in following verse,

"صِبۡغَةَ ٱللَّهِ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةٗۖ وَنَحۡنُ لَهُۥ عَٰبِدُونَ"

(Say, “Take Allah’s colour, and who can give a better colour than Allah? Therefore, we worship and submit to Him alone.)

Finally, the poet says that after slaughtering his Ego and searching the beloved within the heart (as against by the ritualistic ways) and submitting to the Spiritual Guide who is one with God, only then could I affirm the monotheism.

Ameer Khushrau in one of his poems have similar theme as of this Stanza where he says,

کافر عشقم مسلمانی مرا درکار نیست 

ہر رگ من تار گشتہ حاجت زنار نیست 

I have become Kaafir in love, I am in no need of Muslimness,

My every vein is like the thread, I don't need the Zunnaar(Sacred thread).

خلق می گوید کہ خسروؔ بت پرستی می کند 

آرے آرے می کنیم با خلق و عالم کار نیست 

People say that Khusrau is doing idolatry,

Yes, yes, I do, I have nothing to do with people and the world.

(٧)

زأہِد پھانسِہ دِن مِثلِ دُشمن

شأہدن کر قتل وأحد بَن 

عأبِد خانَس گوڈٕ دیٗو نار

کافر سپدِتھ کوٚرُم اقرار

Transliteration:

Zaehid phaansi din misl e dushman,

Shaehidan kar qatl waehid ban.

Aabid khaanas godde dyu naar,

Kaefir sapdith korum iqraar.

Translation:

Hang the Abstinent like an enemy,

Kill the witnesses, become (with) One.

First of all burn down the prayer house.

I affirmed only after becoming rejecter.

Words used:

Zaahid: زاہد: Abstinent. One who abstains from evil deeds/actions.

Shaahid: شاہد: One who witnesses

Waahid: واحد: One

Wahdatul Shahuud: وحدت الشہود: It states that any experience of unity between God and the world is subjective and only happens in the believer's mind, and has no objective counterpart in the real world. The doctrine also holds that God and his creation are entirely separate.

Wahdatul Wajood: وحدت الوجود: The doctrine is based on the idea that God and creation are one, and that all creation preexisted in God's knowledge and will return to it.

Explanation:

Usually a person in the realm of religion first starts with the rituals and then the understanding of core concepts. Thereafter, some become abstinent of such actions which are either unapproved (haraam) or are looked down upon (Makrooh) or are enjoined to be avoided even though they don't fall within the preceding two categories, like eating, sleeping or talking too much. An abstinent is one of the highest category of person who abstains from the aforementioned things. The poet spurns an abstinent but for a reason. However, the Abstinent here is not addressed to any third person but to the quality of the poet that he has imbibed in himself(or could be an advice to the pupil out of his own experience). He tells himself to kill the Abstinent that he has created within him.

As Allama Iqbal differentiates the level of Abstinent and a true lover in the following couplet,

"یہ جنت مبارک رہے زاہدوں کو 

کہ میں آپ کا سامنا چاہتا ہوں"

Let the Abstinent be blessed with the Paradise,

I (only) want to see you face to face.

Pertinent to mention that wherever Zaahid has been criticised by the poets, it's usually based on two grounds:

1. The Zaahid is criticised for being stuck on the level of Abstinence and is urged to go to the higher level i.e., Love.

2. The Zaahid is criticised for being too literal with the covenants of Almighty.

Like Ghalib says,

ستائش گر ہے زاہد اس قدر جس باغ رضواں کا

وہ اک گلدستہ ہے ہم بے خودوں کے طاق نسیاں کا

The Paradise of which the Abstinent is in much awe(praise),

That is but one bouquet of we intoxicated (lover's) forgetfulness.

In the second line the poet rejects Wahdatul Shahuud (Oneness of Perception) and appeals for Wahdatul Wajood (Oneness of Existence), the latter being exalted position as per the poet. Again the incitement is for himself and not against any third person.

In the third line, the poet says that to attain the Oneness of Existence, he needs to come out of the ritualistic obedience and burn down such Ritualistic Structure that he has constructed within himself.

Once, he has removed all these lower levels of association with the beloved, only then he became a true monotheist.

(٨)

بٕے چُھس محیط بٕے چُھس بسیٖط

بٕے ما آسٕہ کُل شیِِ محیط

اَز مَن پأدٕ گو کُل سمسار 

کافر سپدِتھ کوٚرُم اقرار

Transliteration:

Bui chhus Muheet, Bui chhus Baseer,

Bui ma aase Kul Shai'in Muheet.

Az mann paede gov kul Samsaar,

Kaefir sapdith korum iqraar.

Translation:

I am the all encompassing, I am all expansive,

It's me who may be Dominant over all the things (created).

From my own Self the entire universe came to existence.

I affirmed only after becoming rejecter.

Words:

Muheet: محیط: All encompassing

Baseet: بسیط: Expansive 

Kul shai-in muheet: کُل شیِِ محیط: Dominant over everything 

Samsaar: سمسار: Universe/Cosmos

Explanation:

To understand this and succeeding stanza it is important to first discuss three concepts:

1. Nafs shinaasi (Self- realisation)

2. Fana(Annihilation of ego)

3. Baqa(Divine permanence)

The poet has unshackled himself of all the ritualistic bonds and has become a true lover. Becoming true lover is possible only after Self realisation. As the famous Arabic Proverb goes,

مَنْ عَرَفَ نَفْسَہُ فَقَدْ عَرَفَ رَبَّہُ

Whoever recognized his Self, undoubtedly, recognized his Sustainer.

And when a person has true realisation of himself, his path to annihilation of the Self is opened and after achieving this, he becomes one with the God i.e., Baqa. His acts and all thoughts are one with the God. As Allama Iqbal in the Poem Masjid e Qurtaba says,

ہاتھ ہے اللہ کا، بندہَ مومن کا ہاتھ

غالب و کار آفریں ، کار کشا، کار ساز

The hand of Allah is hand of a true believer,

Dominant, creative, resourceful, proficient disposer of affairs.

So, here as well the poet says that after sacrificing the lower levels of association with the God (as Zaahid or Shahid) and reaching to the zenith, he has become one with the God and therefore he finds his own Self as "all encompassing", "expansive", "dominant", "creative". The attributes are almost same as one in the couplet of Allama Iqbal.

In one of the Hadith, Prophet (PBUH) said, “Allah said: My servant does not grow closer to me with anything more beloved to Me than the duties I have imposed upon him. My servant continues to grow closer to Me with extra good works until I love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks.” (Hadith Qudsi)

It has always been desire of the true lovers to be one with the God either by appealing to God for unemcumbrance or encompassing them with Him. Like Allama Iqbal says at one place,

تو ہے محیط بیکراں میں ہوں ذرا سی آب جو 

یا مجھے ہمکنار کر یا مجھے بے کنار کر

You are the boundless ocean and I am a just a little brook,

Either embrace me or turn me shoreless.

The third line probably reflects towards the famous Sufi saying,

”کنت کنزاً مخفیاً فأحببت أن أعرف فخلقت الخلق لکی أعرف“

(I was a hidden treasure; I loved to be known. Hence I created the world so that I would be known.)

And as we all know that the whole world was created for the Man.

Maulana Rumi writes on this theme of Man being the Cosmos himself.

پس به صورت عالم اصغر توی

پس به معنی عالم اکبر توی

So, in form you are the miniature of the Cosmos,

So, in reality you are The Cosmos.

(٩)

میٚے لوٗد آدم مٚے دیتُس جان

میٚے زاو محمد میٚے وۄٚن قرآن

میٚے نِش نوٚن دراو ملکُ الجبار

کافر سپدِتھ کوٚرُم اقرار

Transliteration:

Mey lodd Aadam, mey dyutus jaan,

Mey zaav Mohammad, mey wonn Qoraan.

Mey nish nonn draav Malikul Jabbar,

Kaefir sapdith korum iqraar.

Translation:

I created Aadam; I gave him life,

Mohammad sprouted from me, I revealed the Qur'an.

From me only the Mighty King(one of the attributes of God) got manifest,

I affirmed only after becoming rejecter.

Words used:

Lodd: لوْد: To built, create or bring into a shape.

Malikul Jabbar: ملکُ الجبار: The Mighty King i.e., The God

Explanation:

This has to be read in continuation with the preceding stanza as both are of same nature.

How did the poet created Adam and gave him life? How Prophet (PBUH) came of the poet and how did he revealed the Qur'an?

The answer to this is in Maulana Rumi's some of the couplets.

ظاهر آن شاخ اصل میوه است

باطنا بهر ثمر شد شاخ هست

Prima facie the branch is the origin of the fruit;

Inherently, the branch came into existence for the sake of the fruit.

گر نبودی میل و اومید ثمر

کی نشاندی باغبان بیخ شجر

If there had not been desire and hope of the fruit,

how should the gardener have planted the root of the tree?

پس به معنی آن شجر از میوه زاد

گر به صورت از شجر بودش ولاد

So, in reality the tree was born of the fruit,

(even) if in appearance it (the fruit) was generated by the tree.

گر بصورت من ز آدم زاده‌ام

من به معنی جد جد افتاده‌ام

If in appearance I am born of Adam,

in reality I am the forefather of (every) forefather.

پس ز من زایید در معنی پدر

پس ز میوه زاد در معنی شجر

Therefore in reality the Father (Adam) was born of me,

therefore in reality the tree was born of the fruit.

To maintain continuity for the purpose of understanding the above stanza I have omitted some couplets.

What it tells is that Aadam and the succeeding progeny, Prophet (PBUH), Qur'an and finally Allah became manifest because I have become one with the God.

As Allama Iqbal also says, 

اسی کوکب کی تابانی سے ہے تیرا جہاں روشن

Your world is illuminated by the radiance of this very star(i.e., Human being).

To conclude, like Mansoor Hallaj said' “I am the Truth”, likewise Abdul Ahad Zargar says that every thing divine flowed from me. Neither of them meant to claim divinity but only that they are one with the God by virtue of LOVE.

Note: I have tried my best to explain and interpret it but then I may be wrong. As many times I read my own interpretation and explanation, this couplet of Ghalib comes to my mind:

بک رہا ہوں جنوں میں کیا کیا کچھ 

کچھ نہ سمجھے خدا کرے کوئی

(١٠)

شرع زألٕتھ وَتِہ پَکھ پوٗر

ورا ۶ الورا اَدٕ منظور

فرع تٕہ اصل بیٛون بیٛون ژار

کافر سپدِتھ کوٚرُم اقرار

Transliteration:

Sharah Zaelith watti pakh puur,

Waraa ul Waraa added manzoor.

Far'ah ti asil byon byon chaar,

Kaefir sapdith korum iqraar.

Translation:

Kindle the established path, walk on the path complete,

Only then the individuality with the One will be acceptable.

Sift the unimportant and the reality separate,

I affirmed only after becoming a rejecter.

Words used:

Sharah:شرع: Islamic code of conduct.

Waraa ul Waraa: ورا ۶ الورا: God. Literally one who is existent even before the start of time and all the realities that we see or feel.

Far'ah: فرع: Ordinary, secondary, unimportant.

Explanation:

First and foremost, I have translated Zaelith as "Kindle" not "Ablaze" because I feel that the poet ejoins his seeker to start with the Shariat and make it as the guiding light to progress ahead in the path of Sufism. I base it on the way words have been used in the first line. "Walk on the path complete" gives a sense that Shariat is starting point and Haqeeqat is the last stage and seeker is enjoined to walk all the way to the end completely.

Even if we translate it as "Ablaze" then it is again a metaphor. Let's understand it this way. Is Sufism against Sharia? No. Only against its conservative legalism. Infact, Some Sufis describe Sufism as the inner reality of the Sharia. So, it can be said that the poet is calling for rising above the legalism and walk on the real path which is devoid of conservative legalism. However, the last line or what we call Radeef in Urdu, gives credence to the latter interpretation.

Proceeding further, the poet says that your individuality with the God will only be accepted if you walk all the way to the end i.e., upto the last stage of Haqeeqat i.e., Baqa. Alternatively it may also means that seeker is enjoined to come out of conservative legalism.

Pertinent to mention that in Sufism, a person goes through the following stages:

1. Shariat: The general path, represented by the Islamic code of conduct.

2. Tariqat: The spiritual path of the Saalik(Seeker/Disciple).

3. Ma'rifat: Divine realisation or cognition.

4. Haqiqat: the Truth. It has two further stages:

i. Fana (Annihilation of Self)

ii. Baqa (Divine Permanence)

The third line simply enjoins a seeker to distinguish between the unimportant and reality(i.e., the path of Sufism).

To understand what sort of Sharia Sufis are against, please refer to the Poem "Zuhud aur Rindi" of Allama Iqbal.(Baang e Dara)

(١١)

خاص بن پاسبانَن نِشِہ ژل

ساسٕہ بدِنٕے شاپھ دِیِہ پرکل

آسمانٕکۍ ملک کرُکھ سنگسار

کافر سپدِتھ کوٚرُم اقرار

Transliteration:

Khaas ban paasbaanan nishi chall,

Saaseh badinie shaap diyi parkal.

Aasmanik malak karukh sangsaar,

Kaefir sapdith korum iqraar.

Translation:

Become special, run away from the guards,

Thousands will be damned because of the covetousness.

Lapidate the heavenly Angels,

I affirmed only after becoming a rejecter.

Words used:

Shaap: شاپھ: To curse, to damn

Parkal: پرکل: covetousness, envy (of things in possession of another)

Sangsaar: سنگسار: stone to death, lapidate.

Explanation:

Become special in the realm of love and run away from your guards i.e., Ego and Mind. Ego and Mind guard a person from going into the realm which doesn't come into their cognition. However, in love these things are to be kept aside and strides in love are to be taken blindfolded. Like Allama Iqbal says,

بے خطر کود پڑا آتش نمرود میں عشق 

عقل ہے محو تماشائے لب بام ابھی

Be-khatr kuud pada atash e namrood me Ishq,

Aql hai mahw e tamasha labb e baam abhi.

Without any fear, the love dived into the fire of Namrood,

The intellect is still absorbed in the exhibition on the balcony.

Once you submit to heart instead of mind and ego, thousands will be damned by the enviousness, the enviousness of your love.

Lapidating angels may mean to rise above the Angels in closeness with God. As Allama Iqbal says,

عروج آدم خاکی سے انجم سہمے جاتے ہیں 

کہ یہ ٹوٹا ہوا تارا مہ کامل نہ بن جائے

Urooj e Aadam khaaki se anjum sehme jaate hain,

K yeh toota hua taara mey kaamil na ban jaye.

The ascent of clay made man alarms the stars(angels),

that this this fallen star may become the full bright moon.

Fallen star: Eviction from paradise.

Guards are good in the initial phase of love. “To expect liberty in the beginning is to be like a seed that would think, "I must at once be a tree and bear fruit", says Sheikh Inayat Khan. But as a lover approachs beloved these guards may prove to be the stumbling blocks. Allama Iqbal has cautioned a lover in following couplet:

اچھا ہے دل کے ساتھ رہے پاسبان عقل 

لیکن کبھی کبھی اسے تنہا بھی چھوڑ دے

achchha hai dil ke saath rahe paasbaan-e-aql,

Lekin kabhi kabhi isse tanha bhi chhor de.

It is good to keep intellect as guard of the heart,

But sometimes leave your heart alone as well.

Finally, our own Standard Bearer, Sheikh Nooruddin Noorani advises to lower our guard when the guide puts you in the danger of love.

کانن تہندیْن دأرِزیْنہ سپار

کرتجی چھوکن پھرِٔزیْس نۂ روے۔

بلایہ تہنزیہ وندِزیْن لشکر

(بلایہ تہنزۂ ویندٔزیکھ شکر)

ادٔ چُھوئ یتیٔ کیوہو تتیٔ کھوے۔

Kaanan tihinden daerzene sipaar,

Kartaji chhokhan phirizes ne royy.

Balayi tahanzi wandizen lashkar,

(Balayi tahanze wenizekh shakar)

Adde chhui yetti kyoho tattie khoyy.

Don't put up shields against his arrows,

Don't shy away from his sword blows.

Sacrifice whole army onto him,

(Take the trails given by your mentor as sugar)

Only then you will have respect, both here and in hereafter.

Shields here means same as above i.e., mind, ego, liesures, comforts and all the dispositions coming from within the baser self to avoid trails and tribulations of love.

(١٢)

باہوشَن چُھس باوان سیٖر 

بے ہوشن دِوان الماس تیٖر

وۄٛن احؔد زرگرن غزل رنگمار

کافر سپدِتھ کوٚرُم اقرار

Transliteration:

Baa-hoshan chhus wanan seer,

Be-hoshan divaan almaas teer.

Wonni Ahad Zargaran ghazal rangmaar,

Kaefir sapdith korum iqraar.

Translation:

I am disclosing the secrets to the awakened ones,

Unconscious ones get the admant arrow.

Ahad Zargar said a biting-serpent like Poem,

I affirmed only after becoming a rejecter.

Explanation:

Rang-maar (رنگمار): According to some, it means a spotted (coloured) snake i.e., poisonous one. All the precepts in this poem are like bites of a poisonous snake for one who cannot understand the true purport of these stanzas

Almas (الماس) means diamond and is used as adamant also. So the line means that those who don't know anything about love and the consequent true monotheism, these words are like arrows for them which pierce them poignantly. Maulana Rumi has said something almost similar:

شرح این را گفتمی من از مری

لیک ترسم تا نلغزد خاطری‌ 

I would have explained this (matter) with (eager) contention, but I fear lest some (weak) mind may stumble.

[Matter in debate is Oneness of lover and beloved.]

نکته‌‌ها چون تیغ پولاد است تیز

گر نداری تو سپر واپس گریز

The points (involved in it) are sharp as a sword of steel;

if you have not the shield (of capacity to understand), turn back and flee!

پیش این الماس بی‌‌اسپر میا

کز بریدن تیغ را نبود حیا

Do not come without shield against this adamant (keen blade),

for the sword is not ashamed of cutting.

زین سبب من تیغ کردم در غلاف

تا که کج خوانی نخواند بر خلاف‌‌

For this cause I have put the sword in sheath,

that none who misreads may read contrariwise (in a sense contrary to the true meaning of my words).

وللہ اعلم بالصواب 

Disclaimer:

Some of the translations of couplets of Maulana Rumi are from the http://www.masnavi.net