The ghazal begins with the lyric: “I wonder what was the place where I was last night.” There is a skillful use of epistrophe as well as apostrophe here, as the poet repeats the phrase “I wonder where I was last night” — with “man boodham” repeated multiple times — to lay emphasis. It is epistrophe because the same phrase recurs at the end of successive clauses, and apostrophe because we do not know the audience being addressed — whether he is speaking to Allah ﷻ, to the Prophet ﷺ, or to the readers. This repetition suggests that he does not recall the place where he was, but it also conveys that “last night” was something spectacular, an extraordinary experience. Perhaps it was a dream, or perhaps, as one interpretation of dreams suggests, his soul had traveled to different realms. It may be that his soul stumbled upon a heavenly gathering. The repetition highlights that while the place was unknown, the feeling was familiar and divine because of the presence of Allah ﷻ and the Prophet ﷺ.
The next line speaks of “half-slaughtered victims of love, tossing in agony.” Here, love is not literal but metaphorical — love for Allah ﷻ and His Prophet ﷺ. Just as the Prophet ﷺ, for the love of Allah ﷻ, gave up everything, these “victims of love” have sacrificed all they have for His sake. They were kind to others but, as a trial from Allah ﷻ, received agony in return.
Following this, there appears a “nymph-like beloved with cypress-like comb and tulip-like face,” possibly a worldly courtesan. Metaphorically, this figure may represent another test from Allah ﷻ — a trial to determine whether their love for Him surpasses worldly and physical pleasures often associated with beauty. She is described as ruthlessly playing havoc with the hearts of lovers because this temptation of materialism and worldly love weakens their control. Yet, they remain on the path, faltering at times but still striving to please Allah ﷻ. The enemies, too, were ready to exploit such temptations, perhaps as a trap to draw the believers away. It was difficult to speak in such a setting — first, because the poet’s soul was merely observing, and second, because in a heavenly ceremony where Allah ﷻ is Himself present, he feels his stature too low to speak, not wishing to interrupt His words.
In the final verses, God Himself is described as the Master of Ceremonies in the heavenly court — the Most Merciful, the Ever Merciful, the One Most Worthy of Praise. And there, too, is the radiant face of the Prophet ﷺ, “shining like a candle.” This metaphor may be understood in two ways: first, that the Prophet ﷺ illuminated the gathering with his presence and words just as a candle lights its surroundings; second, that just as a candle burns and its wax melts, its light eventually flickers. The Prophet ﷺ is, and will remain, divine in his mission and beauty, yet Allah ﷻ has a Noor and beauty that is everlasting. He is the One who granted husn — beauty — to His creation, and His own beauty is incomparable, undeniable, and unimaginable.
Photo by Mrika Selimi on Unsplash
Aleena Muzafar
A Kashmiri writer whose work blends classical literary forms with deeply personal and faith-centered reflections. She writes poetry, prose, and literary analysis that explore spirituality, identity, and the human experience, aiming to leave a lasting emotional resonance with readers.
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