Magbasa› Daftar 6› Ang Kuwento ni Imru' al-Qais, na isang hari ng Arab na may malaking kagandahan, ang Yusuf ng kanyang panahon, at ang mga babaeng Arabo ay patay na sa kanya tulad ni Zulaikha. Siya ay isang makata na may ugaling 'Huminto tayo at umiyak sa alaala ng isang minamahal at isang tahanan.' Nang lahat ng babae ay buong-pusong naghahanap sa kanya, nakakagulat, bakit ang kanyang tula at ang kanyang pagdaing ay para sa iba? Marahil ay alam niya na ang lahat ng ito ay larawan lamang ng mga porma na inukit sa mga tabla ng lupa. Sa huli, isang kalagayan ang lumitaw kay Imru' al-Qais na tumakas siya sa hatinggabi mula sa kaharian at mga anak, itinago ang kanyang sarili sa isang lumang damit, at nagpunta mula sa isang rehiyon patungo sa isa pa upang hanapin ang Isang na dalisay mula sa lahat ng rehiyon, 'Pinili niya para sa Kanyang awa ang sinumang Kanyang nais,' atbp.› Taludtod 4020
M6:4020 — نام او در نامها مکتوم کرد / محرمان را سر آن معلوم کرد
M6:4020
Kahulugan · به زبانِ تو — Iyong wika · 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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