((ajz-o-niyaaz apnaa apnii :taraf hai saaraa
is musht-e ;xaak ko ham masjuud jaante hai;N

1) our submissiveness and prayer/offering is all toward ourself
2) this handful of dust, we consider to be the receiver-of-prostrations



niyaaz : 'Petition, supplication, prayer; —inclination, wish, eager desire, longing; need, necessity; indigence, poverty; —a gift, present; —an offering, a thing dedicated'. (Platts p.1164)

S. R. Faruqi:

[This is the second of five 'continuous' verses that make up a kind of unofficial verse-set; for extensive discussion see the first verse, {307,1}.]

If before the second verse we place a verse of Sauda's, then the idea becomes clear:

((ajz-o-;Garuur dono;N apnii hii ;zaat se hai
ham ((abd se judaa kab ma((buud jaante hai;N

[submissiveness and pride are both toward our very own self
when do we consider the worshiper to be separate from the worship?]

Sauda has exercised extreme caution, so that the charge of infidelity wouldn't even remotely be made against him. He declares the human to be in any case a slave/worshipper, but he doesn't overlook the possibility of the slave's attaining union with the Truth.

Mir says clearly that our handful of dust alone is the true worshipped one. If we show submissiveness and entreaty and lamentation, then that too we do only toward ourselves. That is, we are both the Lord and the slave. In the capacity of slave we engage in submissiveness and entreaty, and in the capacity of Lord we accept that submissiveness and entreaty.

[See also {502,3}; {1076,7}.]



This is the second of five 'continuous' verses that form an unofficial verse-set; for discussion see {307,1}.

To call the 'handful of dust' the masjuud is a nice touch, because it is then literally the 'receiver of prostrations'. Prostrations are done by falling flat on the ground (which is made of dust). So we, the 'handful of dust' (being made of dust, like all children of Adam), fall down flat in the dust in order to pay tribute to our dust-handful selves.