Couplet 388-390

کارِ بیچوں را کہ کیفیت نہد

Who can detail the feeling of attributes of Allah

اینکہ گفتم از ضرورت می جہد

Whatever I am doing is as per requirement

گہ چنیں بنماید و گہ ضدّ ایں

It is manifested one way sometimes and just opposite the other way

جز کہ حیرانی نباشد کارِ دیں

The work of religion is full of wonders

کاملاں کز سرِّ تحقیق آگیند

People with perfection are aware of this secret

بیخود وحیران و مست و والہ اند

Influenced, amazed, intoxicated and involved 

               Way to obtain the path for spiritual life (حیاتِ روحانی) was explained in the couplets above i.e. the weakening of bodily health (Couplet 381):

صحّتِ آں حِسِّ ز تخریب بَدن

                This austerities and struggles for weakening of bodily senses had been explained in the course of few examples, as cutting off of the desire of bodily senses will lead to the path for achieving spiritual life. Thus it is clear from this fact that the path to achieve وصول الی اللّاہ is through austerities (ریاضت) and struggle (مجاہدات). Now the objective is to explain the boundaries of this path and one has to strive to achieve the same. Allah Ta’ala is not limited to this course only as He is omnipotent (قادر) and sometimes He chooses to provide the internal (باطنی) wealth and spiritual life without even undergoing austerities and struggles merely through His blessings. Thus in the context of this content, Maulana explains that Allah is incomparable and beyond the comprehension of human being and hence, who has the ability to gauge the attributes of His works and style, as to say that something has to happen the way it is mentioned. Whatever detailing that has been narrated above is because of the requirement, so that the seekers have to engross themselves in the austerities and struggles and remain in passion for the desire and this is the love for Allah, as this requires to be diligent for the Beloved.

             Now he explains the matter regarding the inability to understand and comprehend the matters of Allah Ta’ala, as sometimes, a particular fact happens one way and sometimes in a different way. And the works of religion too is full of astonishments. It means that sometimes, it is austerity first and then bestows with وصول الی اللّاہ, which is known as the Way of Sulook (سلوک). Sometimes, one witnesses the وصول الی اللّاہ first and then the desire for austerities and worship develops, which is known as the Way of Attraction (جزب). In this, a feeling and attraction towards love for Allah Ta’ala is developed in the heart of a person due to the company of an ideal one (کامل), or listening to the anecdotes of some saintly person or even without any apparent/ external reasons, and then the implementation of detailed procedure of sulook takes place gradually. When the Gnostics (عارفین) observes these discrete incidents or feels different stages and incidents and occurrence of various incidents, he is able to comprehend and perceive the omnipotence of Allah Ta’ala  and the mystery associated with this. He becomes amazed and astounded. ‘شد کار دین’ refers to this  وصول الی اللّاہ and in reality what would be more کاردین than this and the reason for the amazement which has been narrated. Then generalizing the same concept of وصول الی اللّاہ, Maulana here states that the Gnostics (عارفین), who are otherwise witnessing the reality and wisdom (حکمہ), they are becoming continuously puzzled and intoxicated witnessing different events occurring with them or even observing it happening with others.

               One should not doubt that the puzzling occurs due to unawareness of something, then what is the reason for getting perplexed while being aware of the events. The reason for wondering is sometimes because of the fact of not being aware of the things, but of striving to know it and sometimes, it is because of not aware of the completeness of the matter. Though the knowledge of the Gnostics is immense but still, it is limited and the secrets of Allah (اسرار الاہیہ) is unlimited i.e. boundless and one with limited knowledge cannot comprehend the unlimited one. Thus inspite of knowledge and research, one has to be in a state of astonishment because one cannot fathom the depth of secrets (اسرار).

                    The astonishment (حیرت) is of two types, one is due to unawareness (جہل), which is known as blameworthy astonishments (حیرتِ مذمومہ) and the second one is occurred due to incapability of comprehending the secrets of Allah (اسرار الاہیہ), despite having enough knowledge and occurrence of incidents (واردات) (which is also called by some as تجلّیات). This is known as likeable astonishment (حیرتِ محمودہ), and in the forgoing couplets, these types of astonishments has been discussed.