Lire› Livre 6› L'histoire d'Imru' al-Qays qui était roi d'Arabie et d'une beauté extraordinaire, le Yusuf de son temps, et les femmes arabes, comme Zuleikha, étaient folles de lui. Et il était un poète au tempérament « Arrêtez-vous, nous pleurerons en nous souvenant d'une bien-aimée et d'un lieu de résidence. » Alors que toutes les femmes le cherchaient de tout leur cœur, oh merveille, pourquoi sa ghazal et ses lamentations ? Peut-être savait-il que toutes ces images n'étaient que des représentations gravées sur des planches de terre. Finalement, Imru' al-Qays fut pris d'un état où, au milieu de la nuit, il s'enfuit de son royaume et de sa famille, se cacha dans un vêtement grossier et alla d'une région à l'autre à la recherche de celui qui est purifié des régions : « Il réserve Sa miséricorde à qui Il veut » jusqu'à la fin.› Verset 4020
M6:4020 — نام او در نامها مکتوم کرد / محرمان را سر آن معلوم کرد
M6:4020
Sens · به زبانِ تو — Votre langue · AI
This couplet explains that while God's true essence (His 'name') is hidden from the general public, it is revealed to those who are spiritually close to Him, the 'intimates' or 'confidants'.
This beyt appears in the context of a longer story about the legendary beauty of Yusuf (Joseph) and how Zulaikha, his admirer, became so consumed by love that she began to call everything around her 'Yusuf'. From 'fire' to 'moon', 'bread' to 'water', all things took on his name in her mind. This intense, singular focus on the beloved, even to the point of displacing all other names, serves as a metaphor for the lover's absorption in the Divine.
The couplet then shifts from Zulaikha's human love to the divine Beloved. Just as Zulaikha's love for Yusuf led her to perceive his name in all things, so too does the true lover of God perceive His essence. However, the 'name' of God here refers not to His conventional names (like Allah, Rahman, Rahim), but to His ultimate, ineffable reality. This reality is 'concealed amidst all names' – meaning it is present in everything, yet hidden in plain sight, indistinguishable to the uninitiated. But to the mahraman (محرمان), the 'intimates' or 'confidants' who have drawn near through spiritual practice and love, that 'secret' (سر) is made known. They discern the Divine presence where others see only the mundane, much like Zulaikha saw Yusuf in every object.
This highlights a core Sufi concept: the esoteric truth (سر) is veiled from the masses but unveiled to those who purify their hearts and become worthy of such intimacy. It's a secret not because God actively hides it, but because it requires a particular state of being and perception to apprehend.
- مکتوم
- concealed, hidden
- محرمان
- intimates, confidants, those initiated into secrets
- سر
- secret; essence, mystery
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