88. Faqeerie: Abdul Ahad Zargar

 

In Sufism, a faqir is one who has emptied himself of all worldly and egoic possessions, realizing his complete dependence upon God alone. Though the word literally means “poor,” its spiritual sense reflects not deprivation but inner richness through detachment. The faqir renounces the illusion of ownership, pride, and self-sufficiency, living instead in the awareness that only God is al-Ghani, the truly Rich and Self-Sustaining. Poets like Rumi, Hafez, and Bulleh Shah portray the faqir as a king of hearts, whose humility makes him richer than monarchs, for his heart mirrors the Divine light unclouded by self. Thus, faqr (spiritual poverty) in Sufism is the state of being nothing before God, so that God may be everything within. In this poem faqir has been given title to the Spiritual guide, master or mentor of the poet.

فقیرٕے تابہٕ وُن آفتاب چُھمَے 

فقیرٕے کعبہ و محراب چُھمَے

فقیرٕے جا بجا شاہ ڈِیوٹھمَے

فقیرٕے کعبہ و محراب چُھمَے

IPA:

/fəqiːrɨ̆ taːbəh vun aːftaːb t͡ʃʰumaj/
/fəqiːrɨ̆ kaːbəh ɨ məhraːb t͡ʃʰumaj/
/fəqiːrɨ̆ d͡ʒaː bad͡ʒaː ʃaː ɖivoʈʰumaj/
/fəqiːrɨ̆ kaːbəh ɨ məhraːb t͡ʃʰumaj/

Romanisation:

Faqīrɨ tābah vun āftāb chhumay

Faqīrɨ kābah wa mehrāb chhumay

Faqīrɨ jā bajā shā ḍivoṭhumay

Faqīrɨ kābah wa mehrāb chhumay

Mehrab: محراب : It refers to the niche or semicircular indentation in the wall of a mosque that indicates the direction of the Kaaba (Qibla) in Mecca, towards which Muslims face when praying.

In a more poetic or figurative sense it can mean a sacred or honored place, often symbolising the heart, soul, or a spiritual center.

My mentor; my radiant, shining sun,

My Kaaba, my arch; the only one.

I saw my mentor as the King, everywhere,

My Kaaba, my qibla; beyond compare.

Explanation:

The guide is compared to the sun, the source of divine illumination. Just as the sun dispels darkness, the spiritual master removes the darkness of ignorance from the seeker’s heart and reveals the light of Divine Truth.

The Kaaba is the symbol of divine presence and orientation in worship. To say “my guide is my Kaaba” means that the seeker turns his heart entirely toward the guide, not as an idol, but as the manifestation of Divine Reality on earth. The arch (mehrab) symbolizes the direction of prayer, showing that the guide becomes the seeker’s spiritual qibla, the direction through which the Divine is approached.

Being seen as king everywhere despite being a dervish of humility connotes poverty as power, humility as grandeur, servanthood as kingship.

فقیرٕے مِثلِ گُلشن آو پھۄلۍ پھولۍ

فقیرٕے رنگہٕ رنگَے جامہٕ ؤلۍ ؤلۍ

فقیرٕے وصلہٕ شیٖشن اصلٕکُے مَے

فقیرٕے کعبہ و محراب چھمے

Faqeerie misl e gulshan aav phoil phoil,

Faqeerie rangeh rangai jaameh wael wael.

Faqeerie wasleh sheeshan aslekui mai,

Faqeerie kaabe wa mehrab chhumai.

Wasleh sheeshe: وصلہٕ شیٖشہ : The cups seeking union (with wine)

My guide, like a garden, in blossom gleamed,

In many-hued robes, in splendour beamed.

My guide; the true wine for hearts in communion,

My guide is my Kaaba, my arch of union.

Explanation:

The garden symbolizes the flourishing of divine virtues and spiritual grace. The guide’s presence brings inner spring, awakening the seeker’s soul to fragrance and colour, symbols of divine attributes manifesting through him.

The different hues and garments signify the guide’s manifestation in diverse forms and states; sometimes gentle, sometimes firm; sometimes veiled, sometimes radiant, reflecting the infinite aspects of the Divine.

The wine symbolises Divine intoxication. The guide is the medium through which the seeker tastes the ecstasy of union with God.

فقیرٕے دردٕ پوشن مُشکِ عنبر

فقیرٕے گردٕ پوشن منز چھ گوہر

فقیرٕے کردٕ روشن ساعت سمے

فقیرٕے کعبہ و محراب چُھمَے

Faqeerie dardeh poshan mushk e ambar,

Faqeerie gardeh poshan manz chhi gowhar.

Faqeerie kardeh roshan saa'at samai,

Faqeerie kaabe wa mehrab chhumai.

Dardeh posh: دردٕ پوش : Flowers of yearning 

Mushk e ambar: مُشکِ عنبر : Ambergris 

Gardeh posh: گردٕ پوش : Cloth covering tonsave from dust. غِلاف

Saa'at samai: ساعت سمے : Time when all will assemble. Judgement Day.

My guide is ambergris for flowers yearning,

A hidden jewel in its veil’s discerning.

My guide will brighten the Judgment’s height,

My guide is my Kaaba, my mihrab of light.

Explanation:

Ambergris origin: It is produced in the digestive system of sperm whales, usually as a secretion to protect the whale’s intestines from sharp objects like squid beaks. Initially, it has a strong, unpleasant odor.

Transformation over time: Once expelled into the sea, ambergris ages, oxidizes, and hardens over months or years. During this process, its scent transforms into a sweet, earthy, complex fragrance, highly prized in perfumery.

Enhancing other fragrances: In perfumery, ambergris is used as a fixative. This means it stabilizes volatile fragrances, allowing the scent of flowers, spices, or oils to last longer and become richer. So, even though it comes from a whale, its chemical transformation and fixing properties make it a precious enhancer of beauty and aroma.

In Sufi symbolism, this is very apt: a guide may come from humble or hidden origins, seemingly ordinary or obscure, but through time, experience, and inner refinement, they reveal a rare and transformative beauty, enhancing the spiritual “fragrance” of the seeker’s heart.

My guide is ambergris for flowers yearning may mean that the guide, like ambergris, subtly awakens and enhances the seeker’s innate longing for the Divine. The guide is compared to a jewel carefully wrapped in cloth, protected from dust and contamination. This conveys that the true spiritual wisdom is pure, preserved, and shielded from worldly corruption. Only those with sincere hearts can see or access the gem, reflecting the Sufi principle that spiritual truths are veiled until the seeker is ready.

The guide illuminates the path for the seeker, even at the ultimate reckoning; the Day of Judgment. Symbolically, this reflects the Sufi belief that the Murshid prepares the soul for divine scrutiny and makes the seeker aware of eternal truths.

فقیرٕے ژون دِلن منز باگ شولان

فقیرے دون شهَن اندر ؤلِتھ پان

فقیرٕے شؠن حدن أیینہ چُھمَے

فقیرٕے کعبہ و محراب چُھمَے

Faqeerie chhonn dilan manz-baag sholaan,

Faqeerie donn shahan andar walith paan.

Faqeerie shen hadan aaeneh chhumai,

Faqeerie kaabe wa mehrab chhumai.

My guide is shining in the centre of four hearts,

In two breaths’ embrace, his being imparts.

A mirror he is to my six-bound frame,

My guide, my Kaaba, my arch of aim.

Explanation:

The guide illuminates the innermost core of the seeker’s heart, reaching the deepest spiritual chamber where divine presence is most vividly felt. The “four hearts” may symbolise the four chambers and thereby the deepest part of the heart.

The “two breaths” may mean ھُو and ھا, the mystical syllables in Sufi practice. Hu (ھُو) represents the essence of God, the eternal and formless divine presence. Ha (ہا) represents the manifestation of that divine essence. By wrapping himself in these two breaths, the guide embodies both the essence and the manifestation of the Divine, showing the seeker the unity of God within and without.

In Sufism, the “six boundaries” may symbolise the six directions (north, south, east, west, above, below). The guide acts as a mirror, reflecting the seeker’s own potential and divine attributes, helping them recognize the self in harmony with the cosmos.

فقیرٕے صوٗرتن وُچھمَے بہادوٗر

فقیرٕے سیٖرتن نورُٗ علی نور 

فقیرٕے حأرتن گوس دمہٕ دمَے

فقیرٕے کعبہ و محراب چُھمَے

Faqeerie suuratan wuchhmai bohoduur,

Faqeerie seertan nuurun ala nuur.

Faqeerie haertan gos dameh damai,

Faqeerie kaabe wa mehrab chhumai.

I beheld my guide, a bold and striking form,

His character shone, light upon light warm.

O guide, at every moment, my awe is new,

My guide, my Kaaba, my compass true.

Explanation:

In Sufism, the guide (murshid or pir) is often seen as the visible manifestation of divine qualities. The “bold and striking form” signifies the guide’s presence that immediately captures the seeker’s attention, awakening spiritual awareness.

And character wise too he embodies divine illumination.

The seeker directly addresses the guide, expressing continuous amazement. In Sufism, this reflects the constant renewal of spiritual wonder when in the presence of the guide, symbolising that divine truth and guidance are never exhausted or static. They are continually fresh and inspiring.

فقیرٕے عألمَن چُھ علمِ دفتر

فقیرٕے طألبن چھم تاج برسر 

 فقیرٕے عأملَن اعمال نامَے

فقیرٕے کعبہ و محراب چُھمَے

Faqeerie aaeliman chhu alim e daftar,

Faqeerie taeliban chhum taaj barsar.

Faqeerie aaemilan aamaal naamai,

Faqeerie kaabe wa mehrab chhumai.

My guide is a house of knowledge for the learned,

My guide is a crown upon the seekers’ head.

My guide is the book of deeds of those who’ve earned,

My guide is my Kaaba, my true and faithful stead.

Explanation:

The poet says that his guide is source of knowledge of scholars, honour of pupils, and deeds of those who have done those good deeds.

فقیرٕے پیشواۓ گنجِ اسرار

فقیرٕے رہنماے لولہٕ دربار 

فقیرٕے پادشاہے لوح و قلمَے

فقیرٕے کعبہ و محراب چُھمَے

Faqeerie peshwa e ganj e asraar,

Faqeerie rahnuma e loleh darbaar.

Faqeerie paadshahe Loh wa Qalam,

Faqeerie kaabe wa mehrab chhumai.

Peshwa: پیشوا : Chief, Ruler

Ganj e asraar: گنجِ اسرار : Treasure of secrets.

Loleh darbaar: لولہٕ دربار : Court of love.

Loh wa Qalam: لوح و قلمَ : the tablet (on which) and the pen (with which the decrees of the Deity are written).

My guide rules the treasure of hidden lore,

My guide leads the court where hearts adore.

A king in Luh wa Qalam, revered and true,

My guide is my Kaaba, my heart’s sacred view.

Explanation:

The guide is the keeper of divine secrets, leading the hearts of seekers with love.

Respected in spiritual wisdom that is decreed.

فقیرٕے صاحبِ اسرار ابرار

فقیرٕے بیمہٕ روٚس طمعس کران لار

فقیرٕے میٖمَن دوٚن منز بٔستھ حَے

فقیرٕے کعبہ و محراب چُھمَے

Faqeerie sahib e asraar abraar,

Faqeerie beemih ross tamhas karaan laar.

Faqeerie Meeman donn manz basith Hayy,

Faqeerie kaabe wa mehrab chhumai.

My guide, a pious keeper of hidden lore,

Drives off the restless, fearless heart’s uproar.

Abiding betwixt two Meems as Hayy, steadfast and true,

My guide is my Kaaba, my soul’s sacred view.

Explanation:

The guide (Murshid) is pure, spiritually elevated, and the custodian of hidden divine knowledge. “Secrets” here refer to esoteric wisdom that cannot be understood without spiritual maturity. Only the sincere and devoted seeker gains access through the guide.

The guide helps the seeker tame the nafs (ego and unchecked desires). “Fearless desires” are impulses that resist moral or spiritual discipline; the guide’s role is to steer the seeker away from these distractions, leading them toward surrender to God.

In the name Muhammad (محمّد), Ha literally sits between Meems, so symbolically, Divine Truth or Essence is central to the Prophetic Name.

From a Sufi perspective this may mean that the spiritual guide who is ‘between Meems’ carries the Haqq (truth) at the core, framed by worldly or human manifestations, acting as a bridge between the unseen and the seen. 

(واللہ اعلم)

In Kashmiri ح is pronounced as Hayy unlike Ha in Arabic or Hey in Urdu.

فقیرٕے جاۓ گیٖر چھم یتھ وجودس

فقیرٕے شہد و شیٖر ہیتھ با سرودس

فقیرٕے پاۓ سرور زیٖر و بمَے

فقیرٕے کعبہ و محراب چُھمَے

Faqeerie jaai geer chhum yeth wajoodas,

Faqeerie shahad wa sheer heth ba-saroodas.

Faqeerie pai saroor zer o bamai,

Faqeerie kaabe wa mehrab chhumai.

My guide holds a station divine in my soul,

With honeyed grace that makes the enchanter whole.

Immersed in melody’s boundless art,

My guide; my Kaaba, my Qibla’s heart.

Explanation:

In Sufism, the Murshid (spiritual guide) or Pir does not merely exist as an external teacher but takes residence within the disciple’s heart. The “spiritual station” here refers to a divine position of realization and nearness to God. Saying that the guide holds such a station within one’s existence implies that the disciple has so completely absorbed the presence, teachings, and remembrance of the guide that he has become inwardly united with that spiritual essence (spiritual grace) flows through his being.

The “enchanter” here is the one enraptured by the remembrance (zikr) of the Divine; a lover intoxicated by the Beloved. The guide’s words, manner, and presence are “honeyed” because they sweeten the disciple’s heart, healing the restlessness of longing. Just as honey soothes bitterness, the guide’s grace calms the burning of yearning, guiding the seeker from the fire of passion to the serenity of union.

فقیرٕے ہوٗ وُچھم از ہا نیبر دراو

فقیرٕے روح بٔنِتھ مینِس مٔرِس ژاو

فقیرٕے نوح نبی یتھ ناوِ چھمَے

فقیرٕے کعبہ و محراب چُھمَے

Faqeerie Hu wuchhum az Ha nebar draav,

Faqeerie Ruh banith myeenis mariss chaav.

Faqeerie Nuh Nabi yeth naavi chhumai,

Faqeerie kaabe wa mehrab chhumai.

I saw my guide as I Hu, as I Ha I saw him flowing out,

My guide, the soul, within my being set out.

My guide is Nuh for this humble ark,

My guide; my Kaaba, my Qibla’s mark.

Explanation:

In Sufism, “Hu” (هُوَ) refers to the Divine Essence; the unseen, absolute Being, the “He” beyond all attributes.

“Ha” (هَا) signifies manifestation, the breath or exhalation of Divine Presence; the moment when the hidden becomes revealed.

So when poet says “I saw my guide as I Hu, and saw him as I Ha,” guide is not worshipped, but seen as a mirror reflecting the Divine.

My guide is saviour like Prophet Nuh for my boat amidst the tumultuous world.

فقیرٕے اوس فقیرے روزِ باقی

فقیرٕے چھم دِوان مَس ہمچو ساقی 

فقیرٕے نامِ مولا در جام جمَے

فقیرٕے کعبہ و محراب چُھمَے

Faqeerie oas faqeerie rozi baaqi,

Faqeerie chhum divaan mas humchu saaqi.

Faqeerie naam e moula dar Jaam e Jamai,

Faqeerie kaabe wa mehrab chhumai.

My guide was, and forever will be,

Pouring me wine, like a cup-bearer’s glee.

I saw his name as my Master in Jamshid’s cup,

My guide; my Kaaba, my Qibla, my compass up.

Explanation:

In Sufism, the spiritual guide is considered a timeless presence, not limited by the physical world or human lifespan. This line expresses eternal guidance. Conceptually, this reflects the Sufi idea of “walayah” (spiritual guardianship), a connection that transcends time and space.

The “wine” here is symbolic of Divine Love, Knowledge, and Ecstasy. The guide as cup-bearer is metaphor for spiritual nourishment.

Jamshid’s cup is a mythical object in Persian tradition said to reflect the whole universe and reveal truth. In Sufism, it symbolizes insight, vision, and inner revelation. Seeing the guide’s name in the cup embodies divine truth, his presence reveals cosmic reality and spiritual secrets to the seeker.

فقیرٕے احؔد زرگر چُھے ژے برسر

فقیرٕے جلوہ ماران أندرٕ نیبَر

فقیرٕے لَلۂ ناوتن رُمہٕ رُمَے 

فقیٕرے کعبہ و محراب چُھمَے

Faqeerie Ahad Zargar chhui chey barsar,

Faqeerie jalweh maaran andreh nebar.

Faqeerie lalleh-naawtan rumme rumai,

Faqeerie kaabe wa mehrab chhumai.

Guide, O Ahad Zargar, crown of your head,

Brilliance shining forth, inside and widespread.

Embrace the guide with every fiber, every part,

Guide; my Kaaba, my Qibla, my heart.