On Research and Inclination towards the Denudation’s Universe

The true seeker is inclined towards poverty and cessation of being [1]
Since that which has ‘Not’ seeks not, and that which has ‘Is’ content with
Sitting honorably on the denudation’s throne [2]
The one whose greed and whims altogether disrobed

Deep is the pain passed not through the sieve, asked not “From What”?
Tasted bitterness, lost not his innocence, asked not “But Why”? [3]
The Pen of Creation on this mortal tablet filled with designs
Many patterns both ugly and beautiful have been drawn
The one talking about the beauty and ugliness is blind [4]
Because the Creator of that beauty and ugliness sees all
For lack of wisdom his fight with wise men
For lack of knowledge his animosity with learned men
You have no awareness of your own beauty and ugliness
Why then desire to approve or reject the creation ceaseless
Close your eyes to good and evil of people, mind your own
Can’t you see where you came from and your final abode?
Why the purified soul by denudation and grace
Nailed by the elements’ affliction and pain?
Had ears to listen to the Edict of “Go Down” [5]
But deaf to the call “Come Back” his heart


[1] “Seeker” is the one looking for knowledge like a researcher, student or soul-searcher. The Arabic word ‘Fanaa’ was translated to “Cessation of being”. This could mean bodily destruction and death or it could mean, for the most part, ceasing the desire of the life of this world. Second verse means that which he has i.e. the true seeker is content and that which he has not seeks not.
[2] Arabic words ‘Tajrid’ was translated to ‘denudation’ which means to disrobe coverings. Man is covered against his Beloved the Creator by many cloaks and veils and denudation means to uncover himself and pull away the shrouds. For more read Araqi’s “Seventy Thousand Hijabs”. While there are many such veils Wesaal, from his personal experience, to speak precisely and not in general pin point two such cloaks: Greed and Lust. The poet’s life was plagued by a large household and huge expenses that he could not afford and had to write much calligraphy and praises for the rulers in order to obtain enough funds to manage his finances.
I like this aspect of Sufi poets. They do not write general, or they do not write about their emotions and events, they write about that which they find within themselves of good and bad. And they write precisely what they find, not philosophical ‘what if’.
[3] Not going through the sieve could mean several different meanings. It could be that like gold much suffering was endured and did not pass the sieve i.e. the pebbles and sand passed through but not the gold nuggets. Or his problems were so huge that nothing could let them pass through. The concept is: No matter what hardships... The seeker is not complaining about the causes, because the causes are only the construct of human imagination. All things are from the Creator. And no matter what sins committed and what bitterness tasted by the seeker’s words and actions or others’, innocence and truth is not lost. 
[4] How do you know your heart is blind? When you can behold the fault of others! Thank you Wesaal may Allah reward for teaching this to us. When is my heart full of vision to see? When you see no fault and ugliness of others, thus you are seeing the beauty only, the beauty of the gracious Beloved. All people and all things happening around you are poised like a mirror to your face, when you look upon this mirror you see yourself and not others. When you see other people’s fault, it is your reflection. Bad things they did and said are what you did and said to others or you have the potential to commit. Therefore, as Wesaal teaches later on, you cannot even see your own beauty and ugliness, then you should leave the people alone. What wrong your eyes see in them, and what falsehood you hear in their words, are the reflection of your own ugliness. Be aware lovers!
[5] “Go Down” is the Arabic/Koranic word “Ahbetoo” which means exactly to go down, Koran [2:36]:
“Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time."”
And again “Come Back” is the Arabic/Koranic word “Erja-ee”, Koran [89:28]:
"Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!”
The poet, in such beautiful and graceful manner, asks, how come when you were told to go down to earth (from Paradise) you obeyed! But when you ordered to come back you disobey? Now you should understand that is a sarcastic comment since Farsi as a language and Persian as a culture is quite sarcastic in general.

Backgound: Tut's throne.

© 2003-2002,  Dara Shayda