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Mein khud bhi nahin apni haqeeqat ka shanasaaGehra hein mere bahr khayalaat ka paani I myself do not know my own realityDeep is a drop from my sea of thoughtsMujh ko bhi tamanna hein ke Iqbal ko dekhunKi us ki judaai mein bohat ashk fashaaniI also have a longing to see IqbalIn his separation, I have shed many tearsIqbal bhi Iqbal se aagah nahin heinKuch is mein tamaskhar nahin wallah nahin heinIqbal himself is not acquainted IqbalThere is no joke in this, By Allah he is not
These closing lines from Dr Iqbal’s poem ‘Zuhd aur Rind’, which translates to asceticism and drunkard, delve into the profound nuances of the term ‘Rind’. This term, often misunderstood as merely a drunkard, fails to encapsulate its true essence. It is someone who is outwardly looked down upon, and is even criticised however, he harbour the purest of hearts - intoxicated with love of Allah and His Messenger ﷺ. This profound love consumes the individual to the extent that societal judgements hold no sway. This term is explained by Jigar Moradabadi from the Sufi lens:
Rind Jo Mujh Ko Samajhte hein Unhe Hosh Nahi Maikada Saaz hoon Maikada Bar Dosh Nahi Those who see me as a drunkard are not in their senses The Tavern is within me, The Tavern is not external
Preceding these lines, Iqbal addresses objections raised against him during his time, suggesting that he is an enigma. People wonder about his religious affiliation - whether he is Shia since the greatness of Sayyiduna Ali is on his tongue, or how he can recite the Quran in morning and listen to music/poetry in the evening, or how can he merge Shariah [Legal law] with Tariqah [Spirituality]. These queries culminate in the question: ‘Who is this Person?’
When people admire someone, they often inquire about their secret. In response, Iqbal humbly states that he himself does not fully comprehend the vast expanse of his thoughts, akin to try to explain the entire sea from a single drop. This is not arrogance gratitude, reflected in two ways. The first is that Iqbal is a follower[Mureed e Hindi] of Mawlana Rumi [Peer e Rum]. Thus, what Iqbal has inherited is the knowledge and insight of Mawlana Rumi, who in turn, received his knowledge and insight eventually from the Prophet ﷺ. Thus, Iqbal acknowledges that his thoughts are rooted in the teachings of the Prophet ﷺ, a profound source of illumination. Secondly, Iqbal will be aware that out of the philosophers and poets, he created original work. This is a direct result of the rays of illumination that Allah has placed in him. Intricate thoughts are from the bounty of Allah. Iqbal is saying these thoughts are in reality beyond me. That I am not worthy of such thoughts.
In the second couplet, Iqbal delves into the concept of self-awareness, echoing ‘Whoever knows himself, knows his Lord’. Iqbal wants to know himself, and so is the purpose of his theory ‘Khudi’. This should be a desire for each individual, to not just understand the external consequences of an individual but also the internal make up of an individual. In the Quran, this is alluded to in the verse: “and in yourselves [we have created signs], do you not see?” (Quran 51:21). Shedding tears symbolises the realisation of one’s incompleteness, leading to flawed decisions and emotional reactions. An alternative reading is that Iqbal wants that longing, the closeness of God, and so tears are shed because he has not reached his goal.
The third couplet reinforces these themes, emphasising that Iqbal himself does not fully comprehend the extent of his own being. . This can be construed as arrogance, but it is anything but. An individual who claims to know his boundaries is ungrateful. Does he know the will of Allah? These rays of illumination that descend are from God, beyond human control, and the only appropriate response is profound gratitude.
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