jafaa : 'Oppression, violence, cruelty, injury, injustice, hardship'. (Platts p.382)
mashrab : 'Drinking; imbibing; — place of drinking water, drinking-place; a reservoir of water; — (fig.) sect, religion; — nature, disposition, temper, humour'. (Platts p.1039
samjhe hai is an archaic form of samajhtaa hai (GRAMMAR)
sunnii : 'Lawful; — an orthodox Mohammadan, one who receives the sunnat or traditionary portion of Mohammadan law'. (Platts p.689)
mubaa;h : 'Allowed, or allowable (to be taken, or let alone, or done, or made use of, or possessed); allowable, lawful'. (Platts p.988)
.suufii : 'One of a peculiar sect of Mohammadan devotees so called (they are said to be freethinkers or pantheists in matters of religion: outwardly they conform to the Mohammadan creed, but are looked upon with great suspicion by the more orthodox'. (Platts p.747)
;halaal : 'Legal, lawful, allowable, free, right, having religious sanction'. (Platts p.480)
Since this is poetry from his youthful days, probably [;Gaalib;an] Ghalib was of the Sunni belief/sect. The Shia path is opposed also to Sufism. Ghalib says, 'I am a Sunni, I am a Sufi. My beloved is a Shia. The result is that she considers it lawful and permitted to steal away the Sunni's property, and to take the lives of Sufis.'
For more on Ghalib's unpublished verses, see the discussion in {4,8x}. See also the overview index.
The beloved's own religious 'sect', as we learn in the first line, is that of 'cruelty, violence, oppression'. One of the ways that the various 'sects' or Islamic traditions are differentiated is through their varying definitions of what is 'allowable' ( mubaa;h means something like 'permissible') or 'lawful' ( ;halaal conveys a seal of religious approval). So to clarify the beliefs of the beloved's somewhat obscure 'sect', the second line describes some of its characteristic legal/theological views: it is 'permissible' to steal the wealth of a Sunni, and positively 'lawful' to shed the blood of a Sufi!
Are we meant to see a progression in this (Sunnis may merely be robbed, while Sufis may actually be killed)? Or are the two examples meant merely to echo the minutely prescriptive tone of many such legal judgments? Gyan Chand tries to ground the arrangement of sectarian terms in the actual religious culture of which Ghalib was a part, but his effort can't be more than speculative. As so often, we're left to decide for ourselves.
The only thing we can be sure of is that this sober, legalistic, almost hair-splitting account of the beloved's monstrous behavior is really quite funny.
Asi:
The meaning of the verse is entirely clear; there's no such recondite theme that would [need to] receive commentary. But this subtlety is worth mentioning: that because of the composition of this verse, so to speak, Mirza has had an unintentional 'coincidence' [tavaarud] with the passion of Momin Khan Momin; he too says:
dil aise sho;x ko momin ne de diyaa hai kih jo
mu;hib ;husain kaa aur dil rakhe shimar kaa saa
[Momin has given his heart to such a mischievous one, who is
a lover of Husain, and would have a heart like [his slayer] Shimar's]
== Asi, p. 152