The Lovers’ Daffodil  

Chapter 4

On virtue of those who are in love with all things beautiful and pleasant & those who are commendable beloveds

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It has been narrated from the Prophet—peace be upon him—saying: “There is no good within the person who does not reconcile (lovingly) and he is not reconciled (by others who love him)” [1]. The Diver of the ocean of tears shed while in Shawq (Yearning) and the drover of the Love’s bridegrooms, within the boundaries of Moshāhedah (Perception) of Tajalli (Lucent Manifestation), the shining Sun at the east of nobility—the Prophet peace be upon him—a goodness for the entire universe (alludes): For the unconditional benefit to human race, in both worlds, points at the lover & beloved because the love the lover and the beloved are all the traces, the effectual impact of the Divine Love.

Once the lover & the beloved united with love—as one everlasting unit—within this ensemble the blessing of the existence the pleasures of space-time—within the experience of loving—dissolves into nothingness. The goodness, for all forms of beingness, (as the Prophet above) did Ishārat (Point at, hint at): Indeed the mobilization of the lover is due to the Azali (Sempiternal) ‘Ishq (Unrestrained Love)—even though the lover on the surface shares the same common traits with the rest of the creation—transporting the lover from the mine of ‘Ishq (Unrestrained Love) to the mine of lustrous Divine Dhāt (Inner Essence) and (human) beloved enrobed with the beams of power—in Khalq (Creation) as well as the Kholq (Behavior, Propensity) (even if the lover or the beloved he or she are unacceptable and ugly in the eyes of the rest):

Allah within the human has hidden secrets
Indiscernible except by those freed slaves [2]

And again from the Prophet—peace be upon him—saying: “The one who loved passionately (‘Ashaqa) if died while maintaining chastity and keeping secrets, died as a martyr” [3]. The moon of the Tafrid’s valley and the blazing Sun of the Tawhid’s (Divine Oneness’) universe and the traveler of the Tajrid’s desert—peace be upon him—said: “Within the virtues of the lovers there is (a vector) of Ishārat (pointing) towards something Latif (Immaterial, Indivisible & Subtle), so that there is a guide for the path of Mahab-bat (Divine Love) and there is a legend for the lovers about ‘Ishq (Unrestrained Love)”. (There is no Arabic script and reference for this Hadith, perhaps it is the explication of the preceding one)

The rational and the proof for human ‘Ishq (Unrestrained Love) was worded within the blessed secrets: He (the Prophet) knew that the sanctified Souls, roaming within the country of genesis, the city of greatness around the (trysting) walls of the Divine Presence [4], had already seen each other: Saw the traces of the Haqq (The Absolute True Reality, The Lord) within each other—those with similar Sifāt (Attributes) & Maqām (Heart’s Station) & beauty gathered together being intimate (and in love). And once they came to this world they would behold each other with the same (loving) eye! Overwhelming deservedness and the purity of the Sifāt (Attributes) coupled with the cognizance of the Universal_’Aql (Intellect) whist traversing from Soul to Soul, within the crystalline domed shrine of shapes & forms, through the pupil of the Soul by the eye of Ma’refat (Divine Gnosis) lid by the light of ‘observance’ glancing deep at each other’s Souls, recognizing one another and falling in love with each other (again). (Light of observance means the light that allows the viewer to observe the surface of something to figure out what is within. Basically the author means that the Sirr (Secret) of loving between the Souls does not need any light to Kashf (Uncover) what is buried deep within, the lover almost at the extent of believing they have met accidentally will fall in love regardless of unearthing the secret of their love.)

Peace be upon him—Again has said: “The Souls are like unto an army those enlisted together recognize one another gathering together (regroup), those who do not recognize (disavow) each other disperse (regroup not)”. Dispersion & separation of some is due to the Haqq’s (The Absolute True Reality, The Lord’s) Qayrat (Not wanting certain others/lovers around), even if they see each other they are unable to love one another forever and find no way to the mine of the ‘Ishq (Unrestrained Love) that is indeed Qedam (Time Immemorial & Preexistent)—Searchless & unreachable (to find love). The Sublime Haqq (The Absolute True Reality, The Lord) concealed the instruments, the causes, the invocations and the invitations of such loving, so much so that they cannot possibly recognize each other (as lovers in the other universe). Those who recognize one another on the journey upon the Divine Path, shall find it easier (to love each other).

However the firmness of the Akhlāq (Behavior, Disposition) of the Nafs (Psyche), with respect to human ‘Ishq (Unrestrained Love), throughout the voyage from Soul to Soul, upon the transport of “made your shapes beautiful” (Koran [40:64]), was ejected out of the Soul. He, the Prophet, knew searching from Soul to Soul, the animal Nafs (Psyche) enjoys some sweetened measure of desires and lusts. For that reason fastened the harness of chastity and thus said the above: “while maintaining chastity” to show that Soul sees with the light of the ‘Aql (Intellect)—not much energy from the biological nature’s steam—thus gave the ‘Aql (Intellect) the education & the upbringing in concordance with the chasteness of the Akhlāq (Behavior, Disposition). Since ‘Ishq (Unrestrained Love) enrobes not with the garment of biological desires, indeed the Haqiqa (Absolute Truth) about ‘Ishq (Unrestrained Love) is: The motion of the ensemble is the cause for the motion of the components. (When you decide to drive a car, it is not that your feet are primarily moving to the car to push the pedal, they are part of a group movement under the control of the intellect willing to drive. When you love someone, it is not for the purpose of sexual gratification of few glands, they are a part of the movement, the major movement towards your beloved, a movement motioned by another force from another universe.)

Now about the issue of the “keeping secrets”—based upon the Ishārat (Hinting, Pointing) of the Chieftain of all lovers Mohammad peace be upon him—Secrecy fuels the Soul’s fire, burning with the flames of ‘Ishq (Unrestrained Love), so thoroughly chars the lover. If the lover, even once, complains about the pain of ‘Ishq (Unrestrained Love), the burning of ‘Ishq’s (Unrestrained Love’s) would dampen. He, the Prophet, called martyr: Those killed by the Qayrat’s (Beloved not wanting anyone around the lover) saber, those hosted by the afflictions, those slaughtered enflamed by ‘Ishq’s (Unrestrained Love’s) fire in complete secrecy—charred silently. He said (meant): “The one burning with the fire of ‘Ishq (Unrestrained Love) is martyr, and the one slaughtered upon the Path of Allah a martyred as well”.

Once martyred by ‘Ishq (Unrestrained Love), lover is accompanied by the prophets within the boundaries of Jabarut (Realm of Intellects) and the battlefields of Malakut (Realm of Souls), galloping upon the stallions of ‘Ishq (Unrestrained Love). Because the highway of ‘Ishq (Unrestrained Love) is the slaughterhouse for martyrs and the place of assembly for the prophets. Don’t you see the glorious prophethood the truthful the righteous and the martyr so close to each other? Once found chasteness through the trial of ‘Ishq (Unrestrained Love) thus escaping the battle zone of biological nature, read: “All who obey Allah and the apostle are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the martyrs (witnesses who testify), and the Righteous (who do good): Ah! What a beautiful fellowship!” (Koran [4:69])  

The (human) beloved due to this Sifat (Attribute) of being loved, is eternally indebted & obligated to Haqq (The Absolute True Reality, The Lord)—because the Sun of Jalāl (Momentous Glory) arising atop the Azali (Sempiternal) mountain dawning upon his/her face—if you can see do glance since upon the (human) beloved such Divine Light has shone [5]. Look upon the Latif (Immaterial & Indivisible) mirror of his/her face’s Johar (Jewel, Intrinsic Essence) until the light of his/her stellar Soul, traveling within the most exterior membrane of Sifāt (Attributes) dawning upon the universe of Creation. Upon the book of deeds’ alphabets, upon the pages of beauty & goodness, the designs of the Sifāt (Attributes) drawn.

Glancing upon ITs Loftiness within my heart unnumbered upheavals vexed, beholding ITs beauty preached so many religions within my Nafs (Psyche, Self), upon the path of ITs Hajr (Abandonment) my heart traveled to so many far countries, upon the battlefield of ITs Wisāl (Nexus) my Soul clashing with the phalanx of ‘Ishq (Unrestrained Love). You may ask, “What Johar (Jewel) was torn away from the thread of Malakut (Realm of Souls)?” or you may ask, “What heartthrob emancipated this tired Soul from the Jabarut (Realm of Intellect)”.

Oh my beautiful love my harvest afire
                                         Has been
Suffering much and burning in your love
                                         Has been
Now that even you causing me much pain
In this city your hand guiding me to suffer
                                         Has been



We all met each other assembled in ITs Presence. IT spoke, IT asked & we replied. We saw each other clearly without the biological & psychological veil, we glanced deep within one other’s Souls. Some loved others! We fell in love in THERE—another universe where everything is timeless, eternal, cause-less and without beginning. Thus such is our love.

In this nascent form & this temporal now, we are enrobed with human attributes & characteristics, veiled biologically & psychologically. But ITs fate is inescapable and those in love in the other universe shall find each other—no matter how implausible the circumstances—and shall fall in love again here.

IT is the Divine Beloved, the Primordial Beloved before all, before love, and this attribute of beloved-ness emanated from IT, a Divine Light that shines upon some and suddenly a newborn (bloody & screaming) is a beloved, a woman (long perished) is a beloved and a father (shriveled up old man) is a beloved.

All motions powered by the unstoppable force of loving and our beautiful creations a vessel braving the vexed waves of the shore-less ocean of love. Fool not yourself that there is someplace sometime a shore for you to escape the tumult of loving, but other than drowning deep in hadal waves of loving there is no other shore.  

And what remains when love is gone: 

[1] There are several similar versions of this Hadith (Prophetic Narration):

1.    “The believer reconciles (with affection), there is no good within the person who does not reconcile (with loving) and he is not reconciled (by others who love him)”
2.    “The believer reconciles (with affection), there is no good within the person who does not reconcile (with loving) and he is not reconciled (by others who love him), and the best of the people are those who benefit the people”

Men & women do not love each other because of the pheromones and children do not love their mothers because of milk. We love each other, because a light from THERE shone upon us, when we see each other under this Divine Light, that light that beautifies thus we fall in love.

 لجلال الدين السيوطي

المؤمن يألف ويؤلف، ولا خير فيمن لا يألف ولا يؤلف، وخير الناس أنفعهم للناس
التخريج (مفصلا): الدارقطني في الأفراد والضياء عن جابر
تصحيح السيوطي: صحيح


[2] Freed slaves are those who are freed from this world i.e. they believe that love is nothing biological or psychological, rather their freed eyes observe beauteous shafts of Divine Light shining upon their loved ones. But if your eyes are blinded by the bondage of this life, the chains of desires & lusts, you will not see because you are a slave to your Nafs (Psyche).


 للإمام السيوطي

(حديث) "مَنْ عَشِقَ فَعَفَّ فَكَتَمَ فَمَاتَ فَهُوَ شَهِيدٌ" له طرق من حديث ابن عباس.)

قلت: أخرجه الحاكم في تاريخ نيسابور، والخطيب في تاريخ بغداد، وابن عساكر في تاريخ دمشق وأخرجه الخطيب أيضاً من حديث عائشة بلفظ: "مَنْ عَشِقَ فَعَفَّ ثُمَّ مَاتَ، مَاتَ شَهِيداً" وأورد الديلمي بلا إسناد عن أبي سعيد: "الْعِشْقُ مِنْ غَيْرِ رِيبَةٍ كفَّارَةٌ لِلذُّنُوبِ" انتهى.

[4] We all saw each other THERE in the other universe. We all saw IT as well. We looked deep within each other’s Souls unconcluded by the biological & psychological Hijab (Veil).

[5] IT is The Divine Beloved before there was any love or lovers! IT i.e. This Beloved emanated Sifat (Attribute) of beloved-ness so we can call another human, enrobed with such Sifat (Attribute), “my beloved”.

We are formed biologically on this earth and we suspect that accidentally we meet our loved ones. Not true! No matter what happens ITs fate would carry you upon the transport of love to your loved ones. You cannot escape any of this.

Alifa (To be fond of, to reconcile, to love, to concord)   (Source Lisānol ‘Arab, The Language of the Arab)


Abu Zayd: To be fond of or ‘intimate’ with someone or something in a form of reconciliation after they had been apart. Things collecting into an ensemble like the pages of a book or in the case of the people like the members of a tribe gathering for migration southwards for winter.

The word ‘intimate’ above was used which adds a particular flavor to the word Alifa as follows:

Anisa/Uns (To be intimate, companionable)  (Source Lisānol ‘Arab, The Language of the Arab) 

This word is the opposite of fear i.e. to be intimate and close in security of someone’s presence.

‘Ibn ‘Arabi: Also it means to be consciously sentient of something or someone, particularly in visual sense. To be at ease and comfort with someone feeling their existence within one’s Self.

This word shares the same root with the word “human being”, in other words the intimacy discussed above is meant with deep human characteristics.

  أَبو زيد: أَلِفْتُ الشيءَ وأَلِفْتُ فلاناً إذا أَنِسْتَ به، وأَلَّفْتُ بينهم تأْلِيفاً إذا جَمَعْتَ بينهم بعد تَفَرُّقٍ، وأَلَّفْتُ الشيء تأْلِيفاً إذا وصلْت بعضه ببعض؛ ومنه تأْلِيفُ الكتب.

والأَنَسُ: خلاف الوَحْشَةِ، وهو مصدر قولك أَنِسْتُ به، بالكسر، أَنَساً وأَنَسَةً.

وآنَسَ الشيءَ: أَحَسَّه.

وآنَسَ الشَّخْصَ واسْتَأْنَسَه: رآه وأَبصره ونظر إِليه

.ابن الأَعرابي: أَنِسْتُ بفلان أَي: فَرِحْتُ به، وآنَسْتُ فَزَعاً وأَنَّسْتُهُ إِذا أَحْسَسْتَه ووجدتَهُ في نفسك.

© 2004-2002,  Dara O. Shayda