Neither I have Kalim’s knowledge nor you have Khalil’s manners; I am destroyed by Samiri’s magic, you are the victim of Azar’s method!

I am the scalded, unsung song; you are the faded colour, the departed fragrance. I am the tale of grief’s longing; you are the narration of love’s mourning!

My grief is pleasure, my poison is honey, my existence is companion of annihilation. Your heart is Haram, captivated by the Ajam; your din has been purchased by infidelity!

Loss of life is its essence; concern for life is its poison. Do not be sad for loss; do not take grief’s poison as this is the way of qalandari!

Do not care for poverty and affluence, if your dust has a spark; because in the world Haider’s strength depends on bread of Sha‘ir.

O Haram’s lamp tell me some such method of circumambulation; which would again grant to your moth the same salamander’s nature! (Salamander: This is a mythical creature supposed to be living and flourishing in fire as well as liking it.)

The complaint of friendly cruelty which the Haram has against its people; if I relate in some temple even the idol would call out ‘Hari Hari’. (Hari: This is the name of the Hindu deity Vishno. The expression Hari Hari is used by the Hindus in the Indian sub-continent for expressing extreme surprise or disgust.)

Neither the world’s battle-fields nor the arm-twisting enemies are new; the nature of Asad-ul-Lahi as well as Marhabi and Antari are the same. (Asad-ul-Lahi: Literally it means the attributes of being the Lion of God. As a mark of great respect Ali R.A. is known as Asad Ullah or the ‘Lion of God’ on account of his proverbial prowess. Marhabi: This alludes to Marhab of Khaibar. Khaibar was an oasis about 320 km north of Madina-i-Munawwarah. It was a fertile tract where Jews had gathered after being expelled from Palestine by the Romans and several encounters with the Islamic State which they had lost. It was the biggest and the most fortified stronghold of Jews in the Arabian Peninsula. The Jews, living there in prosperity, were the biggest adversaries of Islam at that time. They were constantly plotting against Islam in collusion with the pagan and hypocrite Arab tribes. This state of affairs could not be tolerated for long and the Holy Prophet (S.A.W) was compelled to invade Khaibar in 629. At that time Khaibar comprised six fortresses, the strongest and safest of which was Qamus, which was headed by Marhab. He was a Jewish hero and was considered to be equivalent to a thousand cavalry men on account of his strength and bravery. This fortress was finally attacked by Muslims under the leadership of Ali (R.A.) after several unsuccessful attempts under other leaders. Marhab made his appearance first, very heavily armed in full armour. He was engaged in battle by Ali (R.A). After a short engagement Ali (R.A.) killed him and the fortress fell. According to this hemistich marhabi or the anti-Islamic activities of Marhab still persist. The strength and prowess of Sayyidina Ali (R.A.) also persist till today. Only it has to be activated and used to face and vanquish the powers of evil. Antari: This is an allusion to the ‘Romance of Antar’ which consists of the tales of chivalry centered round the black Arab desert poet and warrior, Antar Ibn Shaddad, who was one of the poets of the celebrated pre-Islamic poetic collection called ‘al-Mu ‘allaqat’ (These were literary pieces of superb composition which were hung on the walls of the K‘abah in the pre-Islamic period as a recognition of their merit). Its origin is not clear. The ‘Romance of Antar’ evolved out of a Bedouin tradition that emphasized nobility of character and desert chivalry, and of which Antar was made the epitome. It was written in rhymed prose interspersed with 10,000 poetic verses, divided into 32 books, each being a tale in suspense. This romance relates the fabulous childhood of Antar son of an Arab king by a black slave girl and his adventures for the hand of his cousin, Ahad, in marriage. The reference here is to the attributes of Antar, particularly his chivalry and perseverance.)

Mercy! O Arab and Ajam’s Lord (S.A.W.), as waiting for benevolence are those beggars who bestowed by you with the mind of Sikandar are.