Pearls From... Vol-IV

PEARLS
FROM
A STREAM
(A study of Allamah Mohammad Iqbals poetry)
VOLUME-IV
CONTENTS
INQILAB: HOW LA TO ILLA .........4
Dawn 7...
No God but He 8.....
There is no Diety except God 10...
Ghazalein
27
.................
Namaz .....
39
Negation and Affirmation 40..
By Grace of God Rise ...............
41
The Tulip of Sinai: Quartains 42.. :

Ghazalein .............
48
INQILAB: HOW EXPLAINED .............70

Tamheed 70 ................
Address to the World-Illuminating Sun 85.
The Wisdom of Moses 93.....
The Wisdom of the Pharaohs 107....
The Essence of the Shariah 118...
INQILAB: HOW THE TUSSLE-I ...........143
The Intellect and the Heart 145
Pathos of Love 148.
The Heart 152...
The Ocean Wave 156.
Farewell O Worlds Congregation 158..........
2
The Story of Man 163.

Ghazal 169...
The Unfaithful Lover 171
Ghazalein 179..........
A Pilgrim on His Way to Madinah 188.
Ghazal 190.
INQILAB: HOW THE TUSSLE-II .........194
Ghazalein 195..........
Quatrains : 198....
Gabriel and Satan 201.

Philosophy and Religion 204..
The Philosopher 206....
Praise of God and Meditation 206..
Knowledge and Religion 208.
Heart and Intellect 210..
The Tulip of Sinai Quartrains 210. :
A Dialogue between Knowledge and Love 218..

The Bookworm 221...
Philosophy and Poetry 223.
Reality 224...
Gods Country 225.
Love 227.
Trifles 229.
Ghazalein 230..........
Quatrains 247..
The Satans Advisory Council 248

3

INQILAB
HOW
LA TO ILLA
The last two volumes give selective account of Allamah Iqbals
observations on the deplorable plight of his contemporary mankind,
especially Muslims and his earnest desire to bring change for betterment of
the humanity. Whereas Volume II reflected upon the pain and the agony of
Allamah, Volume III gave the glimpses of his ambitions for the mankind.
The two situations, the prevalent and the desired, were quite
contrasting; or poles apart as they say it. The Man had plunged to the lowest
and from that lowly position Allamah wanted to take him to the heavenly
heights; his rightful place amongst all the creations of the Creator.
That was no easy undertaking, yet as true well-wisher of the humanity,
he devoted his life to salvage the humanity from rock bottom and lift it sky
high. This meant a change of immeasurable magnitude requiring
commensurable devotion and determination for its accomplishment.
The change is a common phenomenon in the scheme of the Nature and
history of mankind. Change can be brought in more than one ways; the
determining factors would be the magnitude of the change desired and the
urgency in terms of time and space.
Upsetting of the status quo is mandatory for bringing the change. The
human beings because of their impatience have often favoured a sudden
change; the revolution. Such revolutions have been invariably bloody; both
in the distant past and in modern times.
The revolutions of modern era, despite bearing colourful names, are
bloodier than the past. These bear branded names given by those who want
to sell them with some evil designs behind the phenomenon of bringing
change through violence and bloodshed.
These are not for the good of people as generally propagated, so not
revolutions in true sense. These are mere means to serve some vested
4
interests under cover of a change. That is why attractive names are

concocted to deceive the people. The genuine revolutions get their names
only after their completion or when they near completion.
For the last few years there has been lot of clamouring in Pakistan about
the need for ending the status quo, for stirring up social, political and
economic change. There is no doubt that the change has become need of the
hour and the majority agrees on its necessity; however, there is disagreement
over the manner in which t the change may be brought.
Some say the obtainable conditions have not yet become unbearable;
therefore a change could be brought gradually in planned and controlled
manner. Such a change has brighter prospects of producing the desired
results, or delivering what the society wants to achieve.
Others say that things have become intolerable warranting an instant
change even through violent means, if so needed. Such a change cannot be
planned or controlled and a violent revolution may not end up producing the
intended results as has been seen happening elsewhere in the world.
In other words, as it has chances of going out of control so it cant be
guaranteed that it would be a change for better. In fact, the end result could
be even worse than the status quo. However, things could go wrong even in
case of slow change as it happened in 2008 when foreign vested interests
hijacked the process of change and resultantly Pakistanis got Zardari as
replacement of Musharraf.
Socio-economic and political conditions of Muslims of Allamahs times
were quite similar to those in present day Pakistan. Iqbal wanted change, but
he did not approve of any of the reformatory concepts and theories which
were evolved and propagated in his times.
He believed in resurrection of Islam as the only cure for all the ailments
of the mankind in general and Muslims in particular. This was Allamahs
Inqilab (revolution) for bringing a meaningful change. It was because of this
that he earned the title of Hakimul Ummat.
Islam had brought the greatest revolution in the history of mankind. The
people who had been through this revolution were decreed as the best among
the entire humanity. The same holds valid for all those who opt for this today
or in the times to come. They are the best; here and hereafter.
A good human being may not be a Muslim, but a good Muslim is
undoubtedly the best of human beings. This is what Allamah firmly
believed. Good Muslims come forth only through periodic resurrection of
5
Islamic teachings because extended over-indulgence in worldly pursuits

casts shadow over that which is Divine in the nature of mankind.
Over-indulgence in worldly pursuits stagnate the soul of the Man. It
chokes the points which keep the soul fresh and that choking has to be
removed with the help of the tools of Islamic beliefs and practices. This
ensures resurrection of the link between Man his Creator or revival of right
relationship between the body and the soul.
This is Allamahs INQILAB; wholesome and unmatched and for that
reason declared the ultimate revolution by the Creator. This revolution needs
no colourful name as it already has the best of all names Islam. It is not
perpetration of bloodshed for serving someones supreme interests. It is for
the peace and tranquility of all and sundry; an ultimate revolution.
Two aspects of Inqilab through revival of Islam need to be mentioned
here in brief. One: the phenomenon of resurrection (change) must begin at
individual level; from person to person; young and grown up, men and
women. Each individual must return to the folds of Islam so that units are
refined for the betterment of whole. Strengthening of parts makes the body
strong.
This process envisages that a change must spark from within and then
spread outward to the society. It is based on the reality that her fard hai
millat kay moqadar ka sitara. Yet, no one is indispensable when it comes to
the interests of the Millat as Jamshaids perish but Iran stays.
Two: The change ought to start with rejection; the rejection of all that is
false and evil. And at the same time affirm the truth. La ilah marks the start
point. It is not only the rejection of fake gods, but all that has been
concocted in their names; all that causes distraction from righteous path.
Having rejected all that is fake the man must embark upon the search
for the Truth. The journey for the search of truth must continue throughout
ones life-span. The quest must lead to the wholesome Reality and
embracing that whole-heartedly.
Therefore, whenever Allamah mentions the word revolution he means
concurrent acts of revolting against the fake and embracing Truth; in
accordance with teachings of Islam. He firmly believed that Islam is the
complete code of life prescribed for the Man by his Creator.
This belief wasnt an outcome of his religious devotion alone. It was
also based on his deep knowledge of philosophy along with study of almost
all the social, economic and political concepts practiced all over the world.
6
Islam is the Manufacturers manual for the best of Machines made by

Him, so Iqbal urged the use of the Manual for trouble-shooting as well as for
its efficient running for which establishing and maintaining constant link
between the Man and his Creator is essential.
Allamahs endeavour for revival of Islam begins with the call that is the
same that has become symbol of recognition of this great religion. This call,
according to the Divine revelations, has been integral part and the very
foundation of the message of Allah brought by every Messenger.
The resurrection of Islam ought to begin with its basic tenet. This
commandment is well known to all Muslims but they falter in applying that
in day to day dealings. Therefore, the call for resurrection has to stress upon
practicing it in letter and spirit.
In his book Zarb-i-Kalim, Allamah Iqbal refers to this call in the very
first poem after two introductory compositions. This is the call that is made
in all Muslim abodes everyday for the assembly for Morning Prayer.
DAWN
Sobh

Yeh sehar jo kabhi farada hai, kabhi hai imroz;
naheen maaloom keh hoti hai kahan sey paida.
Woh sehar jiss sey larzata hai shabastan-e-wujood;
:
hoti hai bandah-e-Momin ki azan sey paida.
(Insani jism ka ya kainat ka siyah khanah)
The morn that shifts so soon tomorrow new,

whence it comes is only known to few:
The dark abode of being is shook by morn,
which by Muslim's Call to prayer is born.
7
(Translated by Syed Akbar Ali Shah)

It is only in the Morning Prayer that Muslims are specifically urged to
rise by reminding them that prayer is better than the sleep. In the next
poem Allamah raised that cry, which has become hallmark of his poetic
works. In this poem Iqbal gives out the outline dimensions of the Inqilab he
envisaged.
NO GOD BUT HE (Unity of God)

La ilah illallah

Khudi ka serr-e-nehan la-ilah illallah;
khudi hai taigh, fasan la-ilah illallah.
(Chhopa hoa bhaid.) :
(Talwar ki dhaar taiz karney wala alah.)

The secret of the Self is hid, in words No god but He alone.
The Self is just a dull-edged sword, No god but He; the grinding stone.

Yeh dour apney Brahim ki talash mein hai;

)( :
sanam kadah hai jahan, la-ilah illallah.
(Ibrahim (A.S.) jinhon ney apney waqt kay badshah

ka bott kadah tabah kiya thha.)
(Bott khanah.) :
An Abraham by the age is sought to break the idols of this Hall:

The avowal of God's Oneness can make all these idols headlong fall.

Kiya hai tou ney mataa-e-gharoor ka souda,
farib sood-o-ziyan, la-ilah illallah.
)Gharoor ki doulat, morad dunya ki doulat.(
)Nafaa aur noqsaan.( :
A bargain you have struck for goods of life, a step that smacks conceit;
all save the Call No god but He is merely fraught with fraud and deceit.

Yeh maal-o-doulat-e-dunya, yeh rishtah-o-paiwand,
bottan-e-veham-o-goman, la-ilah illallah.

)Aziz daariyan aur taalaqat kay rishtey.(
The worldly wealth and riches too, ties of blood and friends
a dream the idols wrought by doubts untrue,
all save God's Oneness empty seem.

Khird hoeyi hai zaman-o-makan ki zonnari,
nah hai zaman nah makan, la-ilah illallah.

:
)Waqt aur jagah, morad hai dunya.(
(Brahminon ka woh dhagah pehanana jiss ko jiniv kehtey hein,

yaani kafir ho jana.)
The mind has worn the holy thread of Time and Space like pagans
all though Time and Space both illusive.
9
No god but He is true withal.

Yeh naghmah fasal-e-gull-o-lalah ka naheen paband,
bahaar ho keh khazan, la-ilah illallah.
These melodious songs are not confined to Time when rose and tulip bloom,
whatever the season of year be No god but He must ring till doom.

Agarchih bott hein jamaat ki astinon mein,
mojhey hai hokam-e-azan, la-ilah illallah.
Many idols are still concealed' in their sleeves by the Faithful fold,
I am ordained by Mighty God to raise the call and be much bold.
THERE IS NO DEITY EXCEPT GOD

This poem bearing the same title as above is taken from Masnavi Pas
Chih Bayad Kardin which Allamah explained the meanings of the two
basic components of the strategy of Inqilab i.e. la and Illa. This has been
translated in English by BA Dar, who wrote a concise introductory note of
the poem.
La ilah ill Allah (there is no god except Allah), along with the second
proposition that Muhammad is the last of Gods prophets, is the basic creed
of Islam which, Iqbal thinks, is essential for the moral regeneration of
individuals and societies. It is this simple formula that releases man from
bondage to race, country or colour and enables him to keep in direct contact
with God, the spiritual basis of our life.
He states that if a dogma must be defined as an ultra-rational
proposition which, for the purpose of securing religious solidarity, must be
assented to without any understanding of its metaphysical import, then these
two simple propositions of Islam cannot be described even as dogmas; for
both of them are supported by the experience of mankind and are fairly
amenable to rational argument.
10
In the Rumuz, Iqbal says that human thought is idolatrous and idolfashioning and is ever in search of new idols. In these days it follows once
again Azars trade, but the new idols it has created, whose beloved name is
colour, fatherland, blood-relationship, is shedding blood.
This formula, there is no deity except God, is a synthesis of two
aspects, - the negative and the affirmative. Logically, these two aspects seem
to be closely interrelated. If, for example, you negate beauty, it implies
affirmation of ugliness. The famous Ten Commandments, embodying the
negative thou shalt not, signify no more than an affirmative order advising
the people to refrain from taking certain steps.
Some Hindu thinkers and Muslim mystics have tended to define God
in negative terms. The Upanishadic neti neti (it is not so) and the mystic
characterization of the Absolute as in the state of ama (darkness), are
indicative of this negative theology, but even in this case, negation of
different characteristics implies affirmation of certain other attributes which
signify a state that is above human comprehension and logical expression.
Iblis (Satan) represented as a symbol of denial, negation, destruction. In
the economy of human life, this is as necessary as-affirmation, positive-ness
and construction. Civilization signifies constructive efforts of several
generations of people, but it also implies destruction of a vast number of
natural objects and processes. As Rumi says: When you wish to reconstruct
on an old site, You must first dismantle the foundation.
We meet in life contrasts between good and evil, freedom and
determinism, separation and union, love and intellect, peace and war. These
contrasts, and several others of this type, represent the two poles of the same
lite-process. Without negation none of these contrasts could be defined,
hence negation is an absolutely essential function of our thought and will.
Without negation there would be no clearness with regard to values, no
knowledge of heaven and hell, of good and evil;hence Mephistopheles is
indeed the inseparable companion of the one who is to learn what these
distinctions are and is thereby to come into contact with what constitutes
their value.
Soderblom, in his Gifford Lectures for 1933, says in then same strain
But No is also needed. Without No there will be no proper Yes. For then all
that denies and destroys, degrades and delays what is right and good would
be allowed to remain un-attacked and un-abolished. That is why No is
necessary in the moral warfare of the individual, in the evolution of religion-
11
and in the history of the race. [Life is a Commentary on the Isharat of the
Self; no and but are the stations of the Self Javid Namah.]
That the negation and-denial of Iblis signified something affirmative,
both Rumi and Iqbal accept. Rumi, for instance, says: When I say no my
meaning is but. Iqbal says: Under the veil of no I have murmured yes.
The polarity of affirmation and negation, no and yes, is well illustrated in
Rumi who says: To anyone who is annihilated in My Face, everything is
perishing, is not applicable; because he is in except he has gone beyond
no; whoever is in the state of except is not subject to annihilation.
Similarly, Iqbal has tried to bring out the significance of this polarity
Break down the old and start rebuilding; who remains in the whirlpool of
no never reaches except. Iqbal thinks that the present day West is in the
state of no and so is Russia in spite of her socialistic revolution Although
no is as essential to the development of human life as yes, yet, if
movement from negation to affirmation does not take place at the proper
time, the consequences are disastrous.

La ilah illallah

Noktaheyi migoeym az mardan-e-haal;
)
(

ummataan ra la jalal, illa jamal.
[Mien sahib-e-haal bazorgon ki baat batata hon,

ummaton kay leay la jalal hai aur illa jamal.
(la sey ghair Allah ki nafi hai aur
illa mein Allah Taala kay saamney jhokk jana).]

I tell thee a significant point known only to the people of ecstasy:
For nations, negation expresses power, affirmation expresses beauty.
12
(People of ecstasy, mardan-i-hal: Persons who pass through different states

in their spiritual experiences. This phrase stands here for people engaged in
dynamic activity in contrast to mardan-i-hal, people who only talk and do
nothing. Jalal: Power. Jamal: Beauty.)

La-o-illa ehtisab-e-kainat;
la-o-illa fatah baab-e-kainat.
[La-o-illa sey kainat ka ehtisab hai,
la-o-illa sey kainat (ki barkaton) ka darwazah khholta hai.]

Negation and affirmation together signify control of the universe:
They are the keys to the doors of the universe.

Her duo taqdir-e- jahan-e-Kaaf-Noon;
harkat az la zaiyad, az illa sakoon.
[Inn duonon (alfaz) sey iss jahan-e-kon ki taqdir banti hai,

la sey harkat mein azafah hota hai
aur illa sey sakoon mein.]
Both are the destiny of this world of Becoming.
Movement is born out of negation, stationary state, out of affirmation.

Ta nah ramz-e-la ilah ayad badast;
bund-e-ghair Allah ra natwaan shikast.

13
[Jabb takk la ilah ka noktah haath nah aey,

ghair Allah kay bund torrey naheen ja saktey.]
Unless the secret of negation is grasped,
the bonds of the other-than-God cannot be broken.

Dar jahan aaghaz-e-kaar az harf-e-la'st;
ein nakhastein manzil mard-e-Khudast.

[Dunya mein kaam ka aghaz la sey hai,
yeh mard-e-Khuda ki pehli manzil hai.]

The beginning of every work in the world
is with the word of negation:
It is the first stage of the man of God.
(In Darb-i-Kalim, Allamah says: In the universe,
negation is the beginning; affirmation the end.)

Millatey kaz soz-e-oo yakk dum tapeid;
az gill-e-khod khwaish ra baz aafrid.
) (

[Woh millat jo eik lamah kay leay la kay soz mein tarrpi
oss ney apni matti sey apney aap ko (az sar-e-nau) paida kar liya.]
A nation which burns itself in its heat for a moment
recreates itself out of its own ashes.

Paish-e-ghair Allah la goftan hayat;
14
tazah az hungamah-e-oo kainat.
[Ghair Allah kay saamney la kehna zindagi hai,
issi kay hungamey sey kainat mein taazgi paida hoti hai.]
To say No to the other-than-God is Life:
The universe is ever renewed by its tumult.

Az janoonash her garibaan chaak neist;
) (

dar khor ein shoala her khashaak neist.
[La kay janon sey her (eik ka) gariban chaak naheen,
her khashaak iss shoaley kay laiq naheen.]
Not every person is affected by its madness;
not every haystack is fit to catch its fire.
(Literally, not every collar is torn by its madness.
In Oriental poetry, a mad person, in a fit of madness,
often tears his clothes, especially the collar.)

Jazbah-e-oo dar dil-e-yakk zindah mard;
) (
mi-konad sadd reh nashin ra reh naward.
[Oss ka jazbah eik zindah mard kay dil mein paida hota hai
aur woh sainkarron reh nashinon ko
(manzil ki jaanib) gaamzun kar deyta hai.]
15
When this ecstasy affects the heart of a living person,

he makes sluggards sitting on the roadside to move on swiftly.
(Sluggards, rah-nashin: wayside beggars, sitting and doing nothing. Rahnaward: He who is on the way, going somewhere, indicating movement,
progress towards the goal.)

Bandah ra ba khwajah khwahi dar sataiz;
tokhm-la dar mosht-e-khak-oo baraiz.
[Tou ghulam ko aqa kay khalaf larrana chahta hai

tuo oss ki mosht-e-khak mein la ka beij bo-dey.]
Dost thou wish the servant to fight the master (for his rights)?
Then sow the seed of No in his handful of dust.
(Iqbal coined the word khwajgi to express the idea behind capitalism. It
was first used in Rumuz-i-Bekhudi. Capitalism has cast many a charming
idol: race, nationalism, church, state, civilization, and colour.)

Her kara ein soz bashud dar jigar;
houlash az houl-e-qiyamat baishtar.

[Jiss shakhs kay jigar mein iss ka soz hoga
oss ki haibat qiyamat ki haibat sey barrh kar hogi.]

Whoever has this burning ardour in his heart
is more awe-inspiring than the Doomsday.
16
La moqam zarb-haey pey beh pey;

ein ghav-e-raad ast ney awaaz-e-naey.
[La zarb-haey pey beh pey ka moqam hai,
yeh bijli ki karrak hai, bansari ki awaaz naheen.]

No is a succession of violent blows;
it is the rumbling of thunder, not the piping tune of a flute.

Zarb-e-oo her bood ra saazad nabood;
ta baroon aeyi z-gardaab-e-wujood.
( )
[Oss ki zarb her moujood ko mita deyti hai
ta-keh tou moujood kay bhanwar sey bahar aajaey.

(la moujood illallah)]
Its blow changes every being into non-being,
so that thou comest out of the whirlpool of Existence.
(The point Iqbal wishes to emphasise here is that one who follows Tawhid
in spirit feels everything besides himself and God as of no value and hence
insignificant and unreal. One must, however, guard here against a
misconception. Iqbals normal position is that the world of matter is real and
not illusory.)

Ba tou mi-goeym z-ayam-e-Arab;
ta badani pokhtah-o-khaam-e-Arab.
[Mien tomhein Arab ki taarikh batata hon
17
ta-keh tou iss kay pokhtah aur khaam ayyam sey agah ho.]
I relate to thee the history of the Arabs
that thou may know its good and bad aspects.
(Literally, so that you may know what is ripe and unripe
in (the history of) the Arabs.)

Raiz raiz az zarb-e-oo Lat-o-Manat;
dar jehaat azad az bund-e-jehaat.
)(
)(
[Oss ki zarb sey (sabb) Lat-o-Manat raizah raizah ho gaey,

aur woh quom (jahan-e-) jehaat kay andar rehti hoeyi bhi
jehaat ki bandashon sey azad ho gaeyi.]
Their strokes broke Lat and Manat into pieces;
confined within dimensions, they yet lived free of all bonds.
(Lat and Manat: Two idols, among many, which the Arabs worshipped.
Here they stand for objects and persons other than God, to whom people
pay homage.)

Her qabaey kohna chaak az dast-e-oo;
Qaisar-o-Kissra
halak az dast-e-oo.

) (
[Oss kay haathon her porani qaba chaak hoeyi,
oss ney Qaisar-o-Kissra (ki saltanaton) ko khak mein mila diya.]

Every old garment was torn off by them;
Chosroes and Caesars met their doom at their hands.
18
(Chosroe was the title of Persian monarchs and Caesar, of Roman emperors.
Qaisar and Kisra are used as symbols of imperialism.)

Gah dasht az barq-o-baranash badard;

gah behar az zour-e-toofanash badard.
[Kabhi oss ki barq-o-baran ney sehra ko hila diya

aur kabhi oss kay zor-e-toofan ney samandar ko jhanjhorr diya.]
At times deserts were overrun by their thunder showers;
at other times seas were churned by their storms.

Alamey dar aatish-e-oo misl-e-khus;

ein hamah hangamah-e-La bawud-o-bus.
[Jomlah alam oss ki aag kay saamney khus ki manind thha,

yeh sara la he ka hangamah thha.]
The whole world, no more than a straw, was set afire by them:
It was all a manifestation of No.

Andarein deir-e-kohan paihum tapeid;
ta jahaney tazaheyi aamad padeid.
[Woh oss poraney bott khaney mein mosalsal tarrpey
19
yahan takk keh eik niya jahan zahar ho gaya.]

They were constantly astir until out of this old world
they brought forth a new one into existence.
(Jahan-e-Taza: New World. According to Allamah the New World means a
world in accordance with the basic principles of Islam and is most relevant
to the contemporary situation.)

Baang-e-Haq az sobh khaizi-haey oost;
her chih hust az tokham raizi-haey oost.
[Onn ki sobh khaizi sey baang-e-Haq boland hoeyi,

jo kochh bhi hamein nazar aata hai
yeh onn he kay boey hoay beij haein.]
The invitation to the truth (the call to prayer)
is the result of their early rising;
whatever exists is the outcome of their sowing (of seed).

(Rising early in the morning: It stands for intense devotion to God. Sowing
of seed is to prepare the field for cultivation. The first line signifies that the
ideal man is in constant touch with God from Whom be gets inspiration, as a
result of which he tries to establish the rule of Gods laws on this earth.)

Ein-keh shama-e-lalah roshan kardah-und;

az kinar-e-jooey-e-oo awordah-und.
[Yeh jo iss duor mein gul-e-lalah (tazah aloom)

ki shamaa roshan ki gaeyi hai,
yeh pouda onn he ki jooey aab kay kinarey sey laya gaya hai.]
20
The lamp of the tulip that has been lit up

was brought from the banks of their river.
(Iqbal refers to the tremendous creative work done by the Arabs in the fields
of science and art. All that is visible in this world, of civilization, of
knowledge, art and skill, is the result of their creative activity. It was they
who sowed the seed and we in the present age are witnessing and enjoying
the fruit of their labours. Modern sciences and arts are a continuation of
what the Arabs achieved in their days.)

Loh-e-dil az naqsh-e-ghair Allah shast;
az kaff-e-khakash
duo sadd hungamah rast.
[Jabb Arabon ney apney dil sey ghair Allah ka naqsh dhho diya
tuo onn ki kaff-e-khak sey sainkarron hangamey othh khharrey hoay.]
They erased from the tablet of their heart the impress of the other-than-God;
hundreds of new worlds therefore came into being at their hands.

Hum chonaan beini keh dar dour-e-Farang;
bandagi ba khwajgi aamad beh jung.

[Iss tarah tou ney deikhha keh Frangiyuon kay duor mein bhi
ghulami ney aqaeyi sey jung ki hai.]
You will similarly see that in the period of Western dominance
capital and labour have come to blows.
(Daur-i-Farang: Period of European domination, both political and
intellectual. Iqbal seems to imply that the class struggle, strife between
capital and labour, is the result of this age which is secular in nature,
divorced from religious background.)
21

Roos ra qalb-o-jigar gardeidah khoon;

az zamirash harf-e-La aamad baroon.
[Jabb Roos ka qalb-o-jigar khoon ho gaya
tuo oss kay zamir sey La ka lafaz othh khharra hoa.]

As the heart of Russia was sorely afflicted,
the word No came out of the depths of her being.
(Depth of being: The word used by Iqbal, damir, signifies conscience, heart,
and hence inner recesses of mind. This is a peculiar use of the word in Iqbal.
The Quran says (xli. 53): We will show them Our signs in the outer world
and in the inner world (of self). The actual word used is anfus which the
mystics regard as a region where they receive illumination and hence are
able to arrive at the truth, mentioned in the above Quranic verse. This
region of mystic experience may be called qalb (mentioned in the Quran,
xxxii. 7-9) about which Iqbal says: It is, according to the Quran, something
which sees, and its reports, if properly interpreted, are never false
(Reconstruction). In Javid Namah, Allamah says: If you possess the spirit
of a true Muslim, look into your heart and the Quran, a hundred new worlds
lie in its verses, whole centuries are involved in its moments.)

Aan nizam-e-kohnah ra barhum zadd ast;

taiz naishey ber rug-e-alam zadd ast.
[Oss ney apna porana nizam darhum barhum kar diya hai
aur jahan ki rug-e-hayat per taiz nishtar lagaya hai.]
She has upset the old order
and applied a sharp scalpel to the veins of the world.
22

Kardah-um andar moqamatash nigah;
la slateen, la Kalisa, la ilah.

[Mien ney iss (inqilab) kay moqamat per nazar daali hai,
oss ney pehley salateen pher Kalisa
aur aakhar mein Allah Taala ki naffi ki hai.]
I have closely observed her position which is:
no kings, no church, no deity.
(In Javid Namah Allamah says: You have finished all the idols. Pass on
from no march onward to but; pass on from no if you are a true seeker,
you are alive if you take the road to affirmation.)

Fikr-e-oo dar tond baad, la bamanad;
markab-e-khod ra sooey illa naranad.
[Oss ka fikr La ki taiz aandhi he mein raha,

oss ney apni swari ka rokh Illa ki taraf nah morra.]
Her thought has remained tied to the wind-storm of negation,
and has not marched towards the affirmative but.

Ayad-ash rozey keh az zor-e-janoon;
khwaish ra zein tund baad aarud baroon.
23
[Eik dinn ayey ga jabb woh zor-e-janon sey

apney aap ko iss aandhi sey nikaal dey ga.]
Maybe a day will come when through force of ecstasy
she may extricate herself from this whirlwind.

Dar moqam-e-La niyasayad hayat;
sooey illa mi khramad kainat.
[Kiyuonkeh zindagi La kay moqam mein asoodgi naheen paati,

kainat khod bakhod Illa ki taraf chall nikalti hai.]
Life does not rest at the station of Negation,
the universe moves on towards but.

La-o-ilah saaz-o-burg imtaan;
naffi bey
asbaat murg-e-imtaan.

[Quomon ka samaan La aur Illa duonon hein,
asbaat kay baghair naffi mein quomon ki mout hai.]

Negation and affirmation both are necessary for the nations:
Negation without affirmation is their death.

Dar mohabat pokhtah kay gardad Khalil;

ta nagardad la sooey illa dalil.
24
[Khalil Allah ki mohabat mein kaisey pokhtah ho sakta hai,

jabb takk La oss ki rahnomaeyi illallah ki janib nah karey.]
How can Khalil (friend) be ripe in love
unless negation guides him towards affirmation?
(Reference is to the life of Prophet Abraham (A.S.). See the Quran, vi 76-80
where Abrahams experience of the kingdom of the heavens and the earth
is described, involving denial of all false gods and attaining certainty by
affirming his complete submission to Him Who originated the heavens and
the earth, and he was not of the polytheists.)

Ay keh andar hojrah-ha saazi sakhon;
bazann.
naarah-e-la paish-e-Nimrodey
( )!

( )

[(Ay Sufi!) Tou jo hojrey kay andar baithh kar baatein banata hai,
(bahar nikal aur) Nimrod kay saamney La ka naarah laga.]
O you, who indulge in debate in your closet,
raise the cry of negation before a Nimrod.
(Here Nimrod stands for any haughty ruler whose authority
is not based on consent and who rules autocratically.)

Ein keh mi-beini nairzud ba duo jau;
az jalal-e-la ilah
agah shou.

[Yeh jo kochh tou deikhhta hai
oss ki qimat duo jau kay brabar bhi naheen,

la-ilah kay jalal sey agah ho.]
25
What you see around you is not worth two grains of barley,
be acquainted with the might of there is no deity.

Her keh andar dast-e-oo shamshir-e-laast;
jomlah moujodaat ra farmanrwast.

[Jiss kay haath mein La ki shamshir hai
woh saari moujodaat ka farmanrawa hai.]

He who has the sword of negation in his hands
is the ruler of all the universe.
(Translated by Bashir Ahmad Dar)
GHAZALEIN
Allamah Iqbal has mentioned these basic aspects of Inqilab in all his
books. Some of the Ghazals from Bal-e-Jibril are reproduced, but it must be
said even at the cost of repetition that each ghazal included herein is because
of one or two verses and the issues mentioned in remaining verses could
justify its inclusion under other headings as well.
***** (Part-I, 9) *****

Mita diya merey saqi ney alam-e-mun-o-tou;
pila kay mojh ko maey La ilah illa ho!
My Saki made me drink the wine of There is no god but He:
From the illusive world of sense, this cup divine has set me free.

Nah maey, nah shear, nah saqi, nah shor-e-chung-o-rabab;
26
sakoot-e-koh-o-labb-e-jooey-o-lalah-e-khodruo.
(Alaat-e-mousiqi kay naam)
(Nadi kay kinary) :
Now I find no charm or grace in song and ale, or harp and lute:
To me appeal the tulips wild, the riverside and mountains mute.

Gadaey maey-kadah ki shaan-e-biniazi deikhh;
pohunch kay chashmah-e-haiwan peh torrta hai saboo.
(Aab-e-hayat ka chashmah) :
Thy mendicant, inebriate, has in great abandon,
shattered his sustaining cup at the spring of life.

Mera saboochah ghanimat hai iss zamaney mein;
keh khanqah mein khaali hein Sufiyuon kay kadoo.
Sharab ka bartun) :
My flagon small is blessing great, for the age athirst and dry:
In the cells where mystics swell big empty gourds are lying by.

Mien nau niaz hon, mojh sey hijab he oola;
keh dil sey barrh kay hai meyri nigah bi-qaboo.
In love a novice I am yet, much good for you to keep apart,
for my glance is restive more than my wild and untamd heart.

Agarchih behar ki moujon mein hai moqam oss ka;
27

(Fitri pakeezgi.) :
safaey paki-e-teenat sey hai gohar ka wazoo.
The dark unfathomed caves of sea hold gems of purest ray serene:
The gems retain in midst of brine their essence bright and clean.

Jamil-ter hein gul-o-lalah faiz sey oss kay;
nigah-e-shaer-e-rungein nawa mein hai jadoo.
Through the poets quickening gaze; the rose and tulip lovelier seem:
No doubt, the minstrels piercing glance is nothing less than magic gleam.
***** (Part-II, 1B) *****

1933
-

Aala Hazrat Shaheed Amirul Momineen Ghazi Rehmatullah Alih kay lotf-okaram sey November 1933 mein mosannaf ko Hakim Sanai Ghaznavi
Rehmatullah Alih kay mazar-e-moqadas ki ziarat nasib hoeyi. Yeh chund
afkaar-e-parishan jinn mein Hakim he kay mashhoor qasidey ki pairvi ki
gaeyi hai, oss roz-e-saeed ki yadgar mein sapord-e-qalam keay gaey: Ma az
pey Sanai-o-Attar Aamdaim.
In November, 1933, Aala Hazrath Shaheed Ameer ul Momineen, Nadir Shah
Ghazi granted the author permission to visit the shrine of Hakeem Sanai
Ghaznavi. These verses were written in commemoration of the event, in
imitation of a famous panegyric by the poet. These verses were written in
commemoration of the event, in imitation of a famous panegyric by the poet,
We are coming after Sinai and Attar.
28

Bohat deikhhey hein mein ney Mashriq-o-Maghrib kay maey-khaney;
yahan saqi naheen paida, wahan bi-zouq hai sehba.
(Sharab)
I have seen many a wine-shop East and West;

but here no Saki, there in the grape no glow.

Nah Iran mein rehey baqi, nah Tooran mein rehey baqi;
woh banday faqr thha jinn ka halak-e- Qaisar-o-Kissra.
In Iran no more, in Tartary no more,
those world-renouncers who could overthrow Great kings.

Yehi Sheikh-e-Haram hai jo chora kar baich khhata hai;
galim-e-Buzar-o-dalaq-e-Awais-o-chaddar-e-Zehra.
(Khirqah) :( Godrri) :
The Prophets heir filches and sells the blankets of the Prophets kin.

Hazoor-e-Haq mein Israfil ney meyri shakayat ki;
yeh bandah waqt sey pehley qiyamat kar nah dey barpa.
When to the Lord I was denounced for crying Doomsday;
too soon, by that Archangel who must blow its trumpet.

*
*
29
Nida aeyi keh ashoob qiyamat sey yeh kum hai:
(
( )
)

) (
gariftah Cheeniya ahram o Makki khoftah dar Batha.
](Kaaba sey hazaron meil door rehney walay) ehal-e-Chein tuo

(Umrah-o-Haj kay leay) ahram bandhey hoay hein
(jabb keh) ehal-e-Makkah suo rehey hein.]
God made answer: Is Doomsday far?
When Makkah sleeps while China worships?
*(Second part of the verse is of Hakim Sanai).
''

Labalab shishah-e-tehzeeb-e-hazir hai maey La sey;
magar saqi kay haathon mein naheen paimanah-e-illa.
Though the bowl of faith finds none to pour,
the beaker of modern thought brims with the wine of No.

Daba rakhha hai oss ko zakhmah-var ki taiz dasti ney;
bohat neichey soron mein hai abhi Europe ka wavaila.
(Mashaaq-o-honarmund hona.) :
Subdued by the dexterous fiddlers chords there murmurs:
In the lowest string the wail of Europes woe.

Ossi darya sey othhti hai woh mouj-e-tond jolan bhi;
nahungon kay nashiman jiss sey hotey hein teh-o-bala.

:
(Zor-o-shor sey ochhalney wali lehar.)
30
(Magar-machh.) :
Her waters that have bred the shark

now breed the storm-wave that will smash its den below!
(Translated by Naim Siddiqui)
***** (Part-II, 8) *****
()
(Kabul mein likhhey gaey)
Written in Kabul

Musliman kay lahoo mein hai saliqah dil nawazi ka;
marawwat hosn-e-alamgir hai mardan-e-ghazi ka.
Muslims are born with a gift to charm, to persuade;
brave men they are endowed with a noble courtesy.
!

Shikayat hai mojhey ya Rabb! Khudawandan-e-maktab sey;
sabaq shaheen bachon ko dey rehey hein khakbazi ka.
Slaves of custom are all the schools of old;
they teach the eaglet to grovel in the dust.

Bohat moddat kay nakhchiron ka andaaz-e-nigah badla;
keh mein ney faash kar dala tariqah shahbazi ka.
(Shikar) :
These victims of the past have seen the dawn of hope,

when I revealed to them the eagles ways.
31

Qalandar joz duo haraf la ilah kochh bhi naheen rakhhta;
faqih-e-shehr Qaroon hai loght-haey Hijazi ka.
The man of God knows but two words of faith;
the scholar has tomes of knowledge old and new.

Hadis-e-badah-o-mina-o-jaam aati naheen mojh ko;
nah kar khara shagafon sey taqaza shishah saazi ka.

(Murad hai talakh lehjah.)
About wine and women I know not how to write;

ask not a stone-breaker to work on glass.

Kahan sey tou ney ay Iqbal seikhhi hai yeh darvaishi;
keh charcha padshahon mein hai teyri biniazi ka.
O Iqbal! From where did you learn to be such a dervish:
Even among the kings there is talk about your contentment!
***** (Part-II, 22) *****

Yeh payam dey gaeyi hai mojhey baad-e-sobh gaahi;
keh khudi kay aarifon ka hai moqam padshahi.
The morning breeze has whispered to me a secret,
that those who know their selfhood are equal to kings.
32

Teri zindagi issi sey, teri aabroo issi sey;
jo rehi khudi tuo shahi, nah rehi tuo roosiyahi.
Selfhood is the essence of thy life and honour,
thou shalt rule with it, but without it be in disgrace.

Nah diya nishan-e-manzil mojhey ay hakim tou ney;
mojhey kaya gilah ho tojh sey, tou nah reh-nashin nah raahi.
Thou hast not led my way, O man of wisdom!
But why, complain? Thou knowest not the way.

Halqah-e-sakhon mein abhi zir-e-tarbiyat hein merey;
woh gada keh jantey hein reh-o-rasm-e-kajkulahi.

:
(Murad hai badshshon kay taur tariqay.)
Faqirs who know the wont and way of kings

are as yet being trained in my literary circle.

Yeh moamley hein nazok, jo teri raza ho tou kar;
keh mojhey tuo khosh nah aya yeh tareeq-e-khanqahi.
Thy monastic cult is a strait and narrow path,
which I like not, but thy freedom I respect.

Tou homa ka hai shikari, abhi ibtida hai teyri;
33
naheen muslihat sey khali yeh jahan-e-morgh-o-mahi.

This world of inferior prey is meant to sharpen thy claws,
thou art an eagle-hunter, but art a novice yet.

Tou Arab ho ya Ajam ho, tera la ilah illa;
loghat-e-gharib, jabb takk tera dil nah dey gawahi.
(Bey maani)
:
Whether thou art in the East or West,

thy faith is meaningless, unless thy heart affirms it.
***** (Part-II, 23) *****

Teri nigah frou-mayah, haath hai kotah;
tera gonah keh nakhil-e-boland ka hai gonah.
:
(Aisi nigah jo door-rus nah ho.)
(Khhajoor kay drakht.) :
Thy vision and thy hands are chained, earth-bound,

is it thy natures fault, or of the thought too high?

Gala tuo ghhont diya ehl-e-madrassah ney tera;
kahan sey aey sada-e-la ilah ilallah.
The schoolmen have strangled thy nascent soul,
and stifled the voice of passionate faith in thee.
34

Khudi mein gom hai khodaeyi, talash kar ghafil;
yehi hai teyrey leay abb salah-e-kaar ki rah.
Absorb thyself in selfhood, seek the path of God,
this is the only way for thee to find freedom.

Hadis-e-dil kissi darvaish-e-bi-galim sey poochh;
Khoda karey tojhey teyrey moqam sey agah.
Ask an unclad dervish what the heart doth say,
may God show thee thy place in the world of men.

Brahnah sar hai tou azm-e-boland paida kar;
yahan faqat sar-e-shahin kay waastey hai kollah.
If bare-headed, have a towering will,
the crown is not for thee, but for the eagle alone.

Nah hai sitarey ki gardish, nah bazi-e-aflaak;
khudi ki mout hai teyra zawaal-e-nimat-o-jah.
When thou losest selfhood, thou losest power, too;
blame not the stars and fate for thy fall.

Othha mien madrassah-o-khanqah sey ghumnaak;
nah zindagi, nah mohabat, nah maarfat, nah nigah.
Monasteries and schools left me sad and dejected
35
no life and no love; no vision and no knowledge.

***** (Part-II, 48) *****

Nah takht-o-taj mein, ney lashkar-o-sipah mein hai;
jo baat mard-e-qalandar ki bargah mein hai.
A monarchs pomp and mighty arms can never give such glee,
as can be felt in presence of a qalandar bold and free.

Sanam-kadah hai jahan aur mard-e-Haq hai Khalil;
yeh noktah woh hai keh poshidah la ilah mein hai.
The world is like an idol house, Gods Friend, a person free:
No doubt, this subtle point is hid in words, No god but He.

Wohi jahan hai tera jiss ko tou karey paida;
yeh sung-o-khisht naheen, jo teri nigah mein hai.
(Eint aur pathar.) :
The world that you with effort make to you belongs alone:
The world of brick and stone you see, you cannot call your own.

Meh-o-sitarah sey aagay moqam hai jiss ka;
woh mosht-e-khak abhi awargaan-e-rah mein hai.
The clay-made man is still among the vagrants on the road,
36
though man beyond the moon and stars can find his true abode.

Khabar mili hai khodyan-e-behr-o-bur sey mojhey;
Farang reh-gozar-e-seil-e-bipanah mein hai.
(Sailab ki rah mein.) :
This news I have received from those who rule the sea and land,
that Europe lies on course of flood gainst which no one can stand.

Talash iss ki fazaon mein kar nasib apna;
jahan-e-taazah meri aah-e-sobh-gah mein hai.
A world there is quite fresh and new in sighs at morn I have:
Your portion seek within its tracts,
thus goal and aim achieve.

Merey kadoo ko ghanimat samajh keh baadah nab;
nah madrassey mein hai baqi nah khanqah mein hai.
(Khalis sharab.) :
Count my gourd an immense gain, for pure and sparkling wine

no more the seats of learning store nor sells the Sacred Shrine.
Three more poems have been chosen from Zarb-e-Kalim in which
Allamah Iqbal has dwelled on this point.
NAMAZ
37

Budal kay bhais pher aatey hein her zamaney mein;
agarchih pir hein Adam, jawan hein Laat-o-Manaat.
Yeh eik sajdah jissey tuo tou gran samajhta hai;
hazaar sajdey sey deyta hai Adami ko nijaat.
In different garbs and various masks
the idols re-appear in every age:
They e'er retain their youth and gloss
though man has grown old on this stage.
Prostration 'fore God you presume as irksome,
tedious, burden great but mind,
this homage sets you free from bonds of men, of might who prate.
NEGATION AND AFFIRMATION
La-o-Illa :

Fazaey noor mein karta nah shakh-o-burg-o-bur paida;
safar khaki shabistan sey nah kar sakta agar danah.
(Patty aur phhal.)

:
:
(Matti ka tarik Ghhar yaani zamin.)
If seed had not upraised its head from dark

and dismal earthly bed, in Space,
lit by the rays of Sun, foliage and fruit would have never won.
38
'' ' '

' '
Nihad-e-zindagi mein ibtida La, intiha Illa;
payam-e-mout hai jabb La hoa Illa sey biganah.

(Asal fitrat.) :
To Negation life is bent at start, at close avowal must be its part.

It is death news if unaware, and God's existence won't declare.
''

Woh millat rooh jiss ki La sey aagay bharrh naheen sakti;
yaqin jaano, hoa labraiz oss millat ka paimanah.
Though odd and strange the matter sounds,
but who can't cross Negations's bounds must rest assured,
his death is near, naught can save him from blight and sear.
BY GRACE OF GOD RISE
Qom baezn-Allah :

Jahan agarchih digargon hai, qom baezn-Allah;

(Mowafiq nah hona.) :
wohi zamin, wohi gardon hai, qom baezn-Allah.
(Allah kay hokam sey othh.)
Though change so great has swept the world,

there is no need to grieve or smart;
the same the earth and same the skies,
by Grace of God rise, play your part.
39
''

Kiya nawaey Anul-Haq ko aatishinein jiss ney;
teri rugon mein wohi khon hai, qom baezn-Allah.
The same hot blood runs in your veins
that raised the cry The Self is True by Grace of God rise,
play your part and go in quest of ventures new.

Ghumein nah ho keh pragandah hai shaoor tera;
Frangiyuon ka yeh afson hai, qom baezn-Allah.
(Bikhhra hoa, intishar.) :

(Jadoo) :
Don't mourn or weep for scattered brain,

it is a spell that Franks have cast;
this charm with case you can remove, act,
act, anew and leave the past.
THE TULIP OF SINAI: QUATRAINS
Some of the robiyat chosen from Chapter Lalah-e-Toor of Payam-eMashriq relevant to the context are reproduced below:
*****(1)*****

40
Shaheed-e-naz-e-Oo bazm-e-wujood ast;

niaz andar hust-o-bood ast.
Na-mi beini keh az mehr-e-falaktaab;

beh seimaey sehar dagh-e-sajood ast.
[Bazm-e-wujood, Allah Taala ki shaheed-e-naz hai;

hust-o-bood ki nihaad kay andar niazmandi hai.
Kaya tou sehar ki paishani per,
mehr-e-falaktaab ki surat mein sajdah ka nishan naheen deikhhta.]
All being is a martyr to His whim,
all life is graven with the need of Him:
Seest thou not the Sun that flames the Sky
has left the scar of Worship on Dawns rim?
(Translated by A J Arberry)
*****(10)*****

Jahan-e-ma keh nabood ast boodash;
ziyan-e-touum humi zayad basoodash.
Kohan ra nau kon-o-tarah-e-digar raiz;

dil-e-ma ber nataabud dir-o-zoodash.
41
(
)
[Hamara jahan jiss ka hona nah honay kay brabar hai;

yahan faidey kay saath noqsaan bhi barrhta hai.
Yeh porana ho choka hai, iss ki buniyad
az sar-e-nau othha kar ossey niya kar,
hamara dil iss kay dir-o-zood ki taab naheen rakhhta.
(dil chahta hai keh oss ki khwahash forun poori ho)]
This world of ours, where Loss is born with gain
and dissolution is with Being twain.
Our heart will not endure it, soon or late:
Make new the old, and build it up again!
(Translated by A.J. Arberry)
*****(16)*****

Ba Yazdan roz-e-mehshar Brahmin goft;
farogh-e-zindagi taab-e-sharar bood.
W-laikan gar na-runji ba Tou goeyam;
) (
sanam az Adami paindah-ter bood.
[Qiyamat kay dinn Brahmin ney
Allah Taala ki jaanib mein arz ki;

42
insani zindagi ki chamak shararey ki manind thhi.

Agar aap naraz nah hon tuo kahon,
keh meyra (banaya hoa) bott
aap kay insan sey ziyadah paindah nikla.]
On the Day of Resurrection the Brahmin said to God:
The light of life was like a brilliant spark;
But, if you dont mind, I will say this to you:
The idol lasted longer than man.
(Translated by Mustansir Mir)
*****(17)*****

Gozashti taizgaam ay akhtar-e-sobh;
magar az khwaab-e-ma bizaar rafti.
Mun az na-aaghi gom kardah raham;

) (

)

tou bidaar aamadi, bidaar rafti.
[Sobh kay sitarey! Tou taizi sey gozar jaata hai;

shaiyad tou hamari khwaab (ghaflut) sey bizaar hai.
Mien (haqiqat) nah samajhney kay bais gom-kardah rah hon;
tou bidaar aata hai aur bidaar he jaata hai.]
Swift-paced thou hast departed, star of dawn!
Perchance disgusted that we slumbered on:
43
It was through ignorance I lost the way

wakeful thou earnest, wakeful thou art gone.
(Translated by M. Hadi Husain)
*****(22)*****

Muslimanan! Mera harfey ast dar dil;
keh roshan-ter z-jan-e-Jibril ast.
Nahaanash darum az Azar nihadaan;
(
)
!
)(
) (

)(
(
)
keh ein sirrey z-asrar-e-Khalil ast.
[Muslimano! (Sono) meyrey dil mein eik haraf hai;

jo rooh-e-Jibril (A.S.) sey ziyadah roshan hai.
Mien ney ossey onn lougon sey poshidah rakhha hai

jinn ki sarisht mein Azari (yaani bott parasti) hai;
kiyuonkeh yeh Ibrahim (A.S.) kay asrar mein sey eik sirr hai.
(lafz Allah ki taraf asharah hai)]
Muslims! I have a word within my heart
more radiant than the soul of Gabriel:
I keep it hidden from the Sons of Fire;
it is a secret Abraham knew well.
(Translated by A J Arberry)
44
*****(103)*****

Trash az taishah-e-khod jadah-e-khwaish;
barah-e-digraan raftan azaab ast.
Gar az dast-e-tou kaar-e-nadir ayad;

gonahey hum agar bashad sawab ast.
[Apna rastah apney taishah sey khod bana;
doosron kay banaey hoay rastey per chalna azaab hai.

Agar teyrey haath sey koeyi nadir kaam ho jaaey,
agar woh gonah hai tuo bhi tojhey oss ka sawab mil jaaey ga.]
Carve out your path with your own pick-axe;
it is a torment to take the path of others.
If what you can do is unique, it will deserve a reward even if it is a sin.
*****(131)*****

Beh shabnam ghonchah-e-nau rastah mi-goft;
nigah-e-ma chaman zadaan rasa neist.
45
Dar aan pehna keh sadd khurshid darad;

tamiz-e-pust-o-bala
hust ya neist.

[Naeyi paida honay waali kali ney shabnam sey kaha;
hum chaman mein paida honay walon ki nigah haqiqat takk naheen
(tou jo aasman sey tupkati hai tou hameen bata)
Keh oss wosaat mein jahan sainkarron sooraj hein;
pust-o-bala ka farq hai ya naheen hai.]
Thus spake the new-sprung blossom to the dew:
We meadow children have no piercing eye:
In this broad plain that holds a hundred suns;
what difference exists twixt low and high?
GHAZALEIN
The poetical works reproduced hereafter are from the second part of the
Zabur-e-Ajam.
*****(26)*****

Sakhon-e-tazah zadum kas basakhon-e-wa na-raseed;
jalwah khoon gusht-o-nigahey
batamash na-raseed.
[Mien naeyi baat kehta hon magar koeyi meyri naheen samajhta;
46
jalwah khon ho choka hai laikan ossey deikhhney kay leay

eik nigah bhi naheen pohnchi.]
I uttered a new word, but there was none that heard;
vision to rapture grew, but glance was none to view.

Sung mi baash-o-darein kaargeh-e-shishah gozar;
waaey sungay keh sanam gasht-o-beh mina na-raseed.
) (

[Iss kaargeh-e-shisha (kainat) mein sung bun kar zindagi gozar;
afsos aisey pathar per jo bott bun gaya magar mina ko nah torr saka.
(Afsos hai onn per jo botton ki tarah pojjtey hein,
magar kohnah rawayaat ko naheen torr saktey)]
Be thou a stone, and pass within these works of glass;
woe, stone to idol wrought that goblet shattered not!

'
Kohna ra dar shikan-o-baz beh taamir kharam;
her keh dar virtah-e-La

maand beh Illa na-raseed.

[Farsoodah rawayat ko torr dey
aur az sar-e-nau taamir ki taraf qadam barrha,

jo koeyi La he kay chakkar mein reh jaata hai
woh Illa takk naheen pohnch paata.]
Break down the old, and then rebuild the world again;
who in No God remained has neer Except attained.
47

Ay khosh aan jooey tonak mayah keh az zouq-e-khudi;
dar dil-e-khak fro

raft-o-badarya
na-raseed.

[Khosh naseeb hai woh chhoti nadi
jo tahafz-e-zaat kay paish-e-nazar,

zamin kay andar chali gaeyi,
magar oss ney darya takk jana gawara nah kiya.]
O happy rivulet in selfhood passionate,
who to earths heart dost flee and flowest not so sea!

Az Kalimey sabaq aamoz keh danaey Farang;

jigar behar shigafeid-o-beh Seina na-raseed.
[Danayan-e-Farang ko chhorr, Kalim sey sabaq seikhh;

onnhon ney behar ka seinah tuo chaak kiya hai
magar Toor-e-Seina takk naheen pohnch sakkey.]
To Moses lesson list; for Europes scientist
though oceans depth he plumb, could neer to Sinai come.

Ishq andaaz tapeidan z-dil-e-ma aamokht;

sharar-e-mast keh ber just-o-beh pervanah raseed.
[Ishq ney hamarey dil sey tarrpaney kay
48
andaaz seikhhey hein;

yeh hamarey dil he ka sharar hai jo bharrka
aur pervaney takk pohnch gaya.]
Loves self learnt quiverings art from this our trembling heart;
our spark it was that spired until the moth expired.
*****(40)*****

Kashidi badah-ha dar sohbat-e-biganah pey beh pey;

) (

banoor-e-digraan afrokhti paimanah pey beh pey.
[Tou ney gairon ki sohbat mein pey beh pey jaam londhaey,
aur apney paimanah (idraak) ko dosron ki
roshni sey chamkaney ki koshish ki.]
Too oft was thy light with strangers to take wine,
to suffer others light within the bowl to shine.

Z-dast-e-saqi-e-khawar dou jaam-e-arghwan dar-kash;
keh az khak-e-tou khaizad nalah-e-mastanah pey beh
pey.
(
)

[Abb saqi-e-khawar kay haath sey bhi eik dou lalah-gon jaam pelay;
takeh teyri khak sey pey beh pey mastanah naley othhein.
49
(saqi-e-khawar shaed apney aap ko kaha hai)]

The orient wine-bearer hands thee the purple cup; drink!
Let the drunkards air from thy parched earth mount up!

Dilley ko az tabb-o-taab-e-tamana aashna gardad;
zanad ber shoalah-e-khod ra surat-e-pervanah pey beh pey.
[Woh dil jo tabb-o-taab-e-tamana sey aashna ho jaey,

woh apney he shoalah per pey beh pey pervanah-war girta hai.]
The heart that knoweth well the fever of desire moth-like
will hover still about the candles fire.

Z-ashk-e-sobhgahi zindagi ra burg-o-saaz awar;
shawud kisht-e-tou veraan ta naraizi danah
pey beh pey.
[Sobh kay aanson sey apni zindagi ki aabiyari kar;

agar tou oss mein pey beh pey danah-haey ishq nah giraey ga
tuo teyri khheiti veraan ho jaey gi.]
Sprinkle thy morning tears upon lifes desert plain;
new harvest scarce appears except thou sow thy grain.

Bagardaan-e-jaam-o-az hungamah-e-Afrang kumtar goey;
hazaraan caravan bagozasht azein veranah pey beh pey.
50

( )

[Jaam aagay barrha aur Afrang ki baat chhorr;
iss dunya sey hazaron caravan gozar chokkey hein.

(yeh bhi abb jaaney waley hein)]
Pass wine! Speak not to me of Europes tumult vast;
caravans countlessly that desolation passed.
*****(49)*****

Mun haich nami tarsam az hadsah-e-shabb-ha;
shabby-ha keh sehar gardad az gardish-e-kokab-ha.
[Mien raat kay hadsaat sey bilkol naheen darta;

raat kaisi bhi ho, bil-aakhar sitaron ki gardish
ossey sehar mein tabdil kar he deyti hai.]
In the accidents of night there is naught can me affright,

seeing that the night is borne by the wheeling stars to morn.

Nashanakht moqam-e-khwaish aftaad badaam-e-khwaish;
ishqey keh namoodey
khwast az shorash-e-Ya Rabb ha.
[Woh ishq jo Ya Rabb kay naaron sey apni namaish chahta hai,
oss ney apney moqam ko naheen pehchana,
woh apney he daam-e-(riya) mein gariftar hai.]
Of its station unaware, it has fallen in its own snare,
51
this thy love that did arise from thy supplicating cries.

Aahey az dil khaizud az baher jigar sozi ast;
dar seinah shikan oo-ra aaloodah makon labb-ha.
[Dil sey jo aah othhti hai, woh jigar sozi kay leay hai,
ossey seinay mein dabaey rakhh, labbon takk nah aaney dey.]
When the heart gives forth a sigh, tis of burning inwardly;
let it not thy lips defile; break it in thy breast, and smile!

Dar maeykadah baqi neist az saqi-e-fitrat khwah;
gunjad dar shishah-e-mashrabb-ha.

aan maey keh na-mi
)(

) (
[Maeykadah mein woh sharab baqi naheen,
jo kissi mushrab (firqah mein nah samaey;
asal sharab saqi-e-(deen)-e-fitrat sey hasil kar.]
None remains in tavern now; beg of Natures saki
thou the rich wine that cannot pass in the drinkers narrow glass.

Asoodah nami gardad aan dil keh gosast az dost;
ba-qiraat masjid-ha ba-danash-e-maktab-ha.
(
52
[Jiss dil ka taalaq Allah Taala sey kut choka ho;

woh masjid ki qiraat aur maktab ki hikmat
sey motmain naheen ho sakta.
(Taaloq bi-Allah kay baghair mehiz rasmi taalimat
sey etminaan-e-qalb nasib naheen hota).]
Not with mosque and chanted verse, not with learning schools
rehearse to repose returns the heart when its Darling doth depart.
*****(53)*****

Qalandar aan keh beh taskhir-e-aab-o-gill koshund;
z-shah baaj stanund-o-khirqah
mi poshund.

[Qalandar jo dunya ki taskhir mein koshan rehtey hein;
bazahar who khirqah pehnatey hein
laikan padshahon sey kharaj wasool kartey hein.]
Qalandars, who to their sway water strive to win and clay,
from the monarch tribute bear though the beggars robe they wear.

Beh jalwat und-o-kamundey beh mehr-o-meh paichund;

beh khalwat aund-o-zaman-o-makan dar aaghoshund.
[Jabb woh jalwat mein hotey hein
tuo mehr-o-mah per kamund phhainktey hein;

aur jabb khalwat mein hotey hein
53
tuo zaman-o-makan onn ki aaghosh mein hota hai.]

They appear, and round the sun and the moon their rope is spun;
they retire, and in their breast time and Space repose at rest.

Baroz-e-bazm sarapa cho perniyan-o-harir;

baroz-e-razm khod aagah-o-tun framoshund.
[Doston mein raisham-o-kamkhwaab ki tarah naram hotey hein;

magar jung kay douran badan sey bey pervah
aur josh-e-jihad mein must hotey hein.]
When the revel rules the day bright as shimmering silks are they;
yet when battle is toward for the sacrifice prepared.

Nizam-e-tazah bacharkh duo rung mi-bakhshund;

sitarah-haey kohan ra janazah ber doshund.
[Woh boorrhey asman ko niya nizam ataa kartey hein;

aur oss kay poraney sitaron ka janazah nikaal deytey hein.]
A new order they devise for the broad and dappled skies,
bear the ancient stars and all on their backs to funeral.

Zamanah az rokh-e-farda kashood bund-e-niqab;
maashraan hamah sarmust baadah-e-doshund.

54
[Zamanah mostaqbil kay chehrey sey niqab olatt choka hai;

magar loug abhi takk mazi ki sharab sey must hein.]
Time hath from her face untied morrows veil, to lay aside;
yet to-day men still delight in the wine of yesternight.

Ba-labb raseed mera aan sakhon keh natwaan goft;
bahairatam
keh faqih-haan-e-shehar khamoshund.
()
[Mien ney woh baat keh di hai jo kehi naheen ja sakti thhi;
hairan hon keh faqihaan-e-shehar abhhi takk kiyuon khamosh hein.
(Onnhon ney meyrey khalaf fatwah kiyuon naheen diya)]
Hovers on my lip the word that must never be declared;
strange, the learned of the town silent are, nor even frown!
*****(54)*****

Duo dastah taigham-o-gardoon brahnah saakht mera;

fasaan kashidah barooey zamanah aakht mera.
[Mien duo dhhari talwar hon aur asman ney mojhey brahnah kar diya hai;
pher mojhey saan per taiz kiya aur zamaney kay moqabal la khharra kiya.]
mera A double-handled sword am I laid naked by the circling sky;
fortune hath sharpened me in Space, and whetted me upon Times face.
55

Mun aan jahan-e-khiyalam keh fitrat-e-azli;
jahan-e-bulbul-o-gul
ra shikast-o-saakht mera.
[Mien afkaar-e-nou ka woh tazah jahan hon jissey fitrat;

gul-o-bulbul ki dunya monhadam kar kay wujood mein laeyi hai.]
I am the world of fantasy; the genius of eternity the world of nightingale
and rose hath shattered, fashioning me for those.

Maey jawan keh beh paimanah mi-raizam;
(
)

z-rawaqey ast keh jaam-o-saboo godaakht mera.
[Yeh maey jawan (naey afkaar)
jo mein tomharey saboo mein daal raha hon;

aissi taiz sharab hai jiss ney meyrey jaam-o-saboo pighla diay hein.]
The youthful wine to cheer the soul that I am pouring in the bowl
is from the vat, whereby my jar and glass decanter molten are.

Nafas beh seinah godazam keh taer-e-Harmam;

tou aan z-garmi-e-awaz mun shanakht mera.
[Mien taer-e-Haram hon apna jazb seinay mein mehfooz rakhhta hon;
mojhey garmi-e-awaz sey pehchana ja sakta hai.]
56
The breath is burning in my breast; the sanctuary is my nest,

and men may recognize my throat by the great ardour of my note.

Shikast kashti-e-idraak-e-morshadaan-e-kohan;

khosha kassey keh beh darya safinah saakht mera.
[Poraney sofiya kay idraak ki kashti toot choki hai;

mobarak hai woh shakhs
jo darya-e-asr-e-rawan mein mojhey kashti banata hai.]

Wrecked is the barque the ancient guide built out of sense, therein to ride;
blest is the one who fashioned me to be his vessel on the sea.
*****(55)*****

Misl-e-sharar zarrah ra tun beh tapeidan dehum;
tun beh tapeidan dehum baal-e-paridan dehum.

[Mien sharar ki manind zarrah mein aag laga kar
ossey orrney kay leay per mohiya karta hon.]
Each atoms body like a spark I set a quivering,
each atom quivers through the dark and soars as on a wing.

Soz-e-nawaeym nigar raizah-e-almas ra;
qatrah-e-shabnam
konam
khooey chakidan dehum.

57
[Meyri awaz ka soz deikhh, mien almas kay tokrrey ko

qatrah-e-shabnam bana kar tupka deyta hon.]\
List to my music burning new!
Each diamantine grain I fashion like a drop
of dew to trickle soft as rain.

Choon z-moqam-e-namood naghmah-e-shireen zanum;
neim shabban sobah ra mail-e-dameidan dehum.
[Jabb mien apney moqam sey naghmah-e-shireen alapta hon;

tuo nisf shabb he ko sobah kay andaaz ataa kar deyta hon.]
From manifestings stage when break my soft, sweet melodies,
even in the dead of night I make the dawn desire to rise.

Yusuf-e-gom gashtah ra baaz kashoodam niqab;
ta beh tonak mayigaan zouq-e-kharidan dehum.
[Mien Yusuf-e-gom gashtah ko pher saamney ley aya hon,

ta keh kum mataa lougon kay andar
oss ki khridari ka shouq paida ho.]
Joseph, concealed from sight so long, I have revealed anew;
that I may fire the needy throng his beauty to pursue.

Ishq-e-shakaib aazma khak z-khod raftah ra;
chashm-e-tarey daad-o-mun lazzat-e-deidan dehum.
58
[Khod framosh Muslimanon ki khak ko
ishq-e-sabar aazma ney chashm-e-tar di

aur mien ney onnhein lazzat-e-deid di hai.
(Mojh sey pehley Musliman apney halaat
per faqat aansoo bahatey thhey,
mien ney onnhein naey roshan mostaqbil ki rah deikhhaeyi hai)]
Dear love that doth mans patience try,
to dust in ecstasy hath given eyes to weep,
and I the wondrous joy to see.
*****(56)*****

Khudi ra mardam aamaizi dalil narasaeyi-ha;

!
tou ay dard aashna biganah shau az aashnaeyi-ha.
[Dosron sey ziyadah mail jol zahar karta hai keh khudi abhi napokhtah hai,
ay dard aashna! Tojhey chahiay keh tou aashnaeyi sey biganah reh.]
Ever to be about with men proveth the self doth not attain;
to friends be thou a stranger, then, who art familiar with pain.
59
Badargah-e-salatein ta koja ein chihra saeyi-ha;

biyamoz az khodaey
khwaish naaz-e-kibriaeyi-ha.
[Padshahon kay darwazey per kabb takk jobbah saaeyi karey ga,
apney Allah sey biniazi kay andaaz seikhh.]
How long before the palace gate of princes wilt thou bow thy face?
From God, Who did thy soul create,
learn thou the pride of matchless grace.

Mohabat az jawanmardi bajaaey mi-rasad rozey;
keh aftad
az nigahash karobar-e-dilrobaeyi-ha.
[Mohabat apni himmat sey eik roz iss moqam per pohnch jaati hai,
keh mehboob kay naz-o-ada ossey motasir naheen kartey.
(Mohibb moqam-e-mehboobiyat takk pohnch jaata hai)]
The warriors love will come one day to such a point of excellence
that notice he will no more pay to mortal beautys blandishments.

Chonan paish-e-harim-e-oo kashidam naghmah-e-dardey;
keh daadam
mehramaan ra lazzat-e-soz-e-jodaeyi-ha.
(
)
[Oss kay harim kay saamney mien ney
60
iss tarah dard bhara naghmah gaya;

keh mehram bhi soz-e-jodaeyi ki lazzat mehsoos karney lagay.
(mehraman sey shaed Malaikah ki taraf asharah hai)]
I sang before the sanctuary so sad a song of hearts desire,
that each initiate learned from me the joy of separations fire.

Az aan ber khwaish mi-balam keh chashm-e-Moshtari kor ast;
mataa-e-ishq nafarsoodah maand az kum rawaeyi ast.
[Mien iss leay apney aap per naz karta hon keh kharidar nabeina hai,
kiyuonkeh beina kharidar nah honey kay sabab ishq badastoor tazah hai.]
Unseeing are the buyers eyes, and I rejoice and jubilate
because Loves precious merchandise remaineth still immaculate.

Biya ber lalah pa ko beim-o-bibakanah maey naushaim;

keh ashiq ra behal kardund khoon-e-parsaeyi-ha.
[Othh keh lalah ko apney paon sey masal dein

aur barsar-e-aam baadah noshi karein,
ashiqon kay leay parsaeyi ka khoon halal kar diya gaya hai.]
Come, let us on the tulip tread and drink the wine-cup fearlessly;
lawful it is, if lovers shed the blood of ancient piety.

Baroon-aa az Mosimanan garaiz andar Muslimani;
Muslimanan rawa darund kafir majaraeyi-ha.
61
[Muslimanon sey door bhag aur Muslimani mein dakhil ho ja,

kiyuonkeh oss dour kay Musliman
kafiron kay andaaz apna chokkey hein.]
Go forth from Muslim company, and in Islam thy refuge take;
for Muslims count as equity the measures infidel they make.
*****(74)*****

Kum sakhon ghonchah keh dar pardah-e-dil raazey daasht;
dar hajoom-e-gul-o-rihaan ghum-e-dum saazey daasht.
Mehramey khwast z-morgh-e-chaman-o-baad-e-bahaar;
takkiyah ber sohbat-e-aan kard keh perwazey daasht.
( )
( )
) (
[Kum sakhon kali apney dil mein raaz chhopaey (baithhi) thhi,
hajoom-e-gul-o-rihaan mein ossey humdum nah millney ka ghum thha.
(Pher) oss ney morgh-e-chaman
aur baad-e-bahaar sey humdumi ki tawaqo rakhhi,
(goya) onn per takkiyah kiya jo (perwaz kar) jaaney waaley thhey.]
Silent rosebud in her heart had a secret, veiled apart,
suffered countless aches and woes buffeted by thyme and rose.
62
So she sought, to keep her word, breeze of spring and meadow-bird,

putting faith in these (yet both soared on wing) to guard her troth.
*****(75)*****

Khod ra konum sajoodey, Deir-o-Haram namandah;
ein dar Arab namandah, aan dar Ajam namandah.
[Apney aap ko sajdah karta hon
kiyuonkeh Deir-o-Haram naheen rehey;

yeh Arab mein naheen, woh Ajam mein naheen.]
I bow down before myself there is no temple or Kabah left!
This one is missing in Arabia, that one in other lands.

Dar burg-e-lalah-o-gul aan rung-o-num namandah;
dar nalah-haey morghan aan zir-o-bum
namandah.

[Lalah-o-gul mein woh rung-o-num naheen raha;
nah perindon ki faryaad mein woh lay hai.]
The petals of rose and tulip have lost their colour and moisture;
the laments of birds have lost their melody.

Dar kaargah-e-geiti naqsh-e-nawi nabeinam;
shaed keh naqsh-e-digar

andar
adum namandah.
63
[Zamaney kay karkhaney mein tojhey
koeyi niya naqsh nazar naheen aata;

shaed adum mein abb koeyi aur naqsh baqi nah ho.]
In the workshop that is the world I see no new designs:
Pre-existence has, perhaps, run out of blueprints.

Siyarah-haey gardon bizouq-e-inqilabey;
shaed keh roz-o-shabb
ra toufiq-e-rum namandah.

) (
[Asman kay siyyarey zouq sey khali (nazar aatey) hein;
shaed roz-o-shabb mein (gardish-e-kohna sey)
hutney ki toufiq nahein rehi.]
The heavenly bodies no longer want to revolve:
Day and night are, perhaps, unable to move.

Bimanzil aarmidund pa az talab kashidund;
shaed keh khakiyan ra dar seinah dum namandah.
[Manzil per pohnchey baghair he paon pasar diay

aur hasool-e-manzil ka khayal chhorr diya;
shaed Adam-e-khaki kay seinay mein dum baqi naheen raha.]
They have put up their feet before reaching their destination:
the earthlings have, perhaps, no breath left in their chests.
64

Ya dar biyaz-e-imkaan yakk burg-e-saadaheyi neist;
ya khamah-e-qaza ra taab-e-raqam namandah.
[Ya imkanat ki biyaz mein koeyi saadah warq naheen;

aur ya qaza-o-qadr kay qalam ko likhhney ki himmat naheen rehi.]
Either the Register of Possibles has no blank pages left
or the Pen of Fate has grown too tired to write.
28th January, 2013
INQILAB
HOW
EXPLAINED
The basic theme of Allamah Iqbals concept of revolution, described in
the last chapter, was primarily given in the third poem of that chapter. That
poem was taken from the Musnavi Pas Chih Bayad Ay Aqwam-e-Sharq. In
this chapter five poetical compositions from the same book have been
included which explain this concept in some detail.
Iqbals revolution is all about understanding Islamic teachings afresh
and practicing them in correct perspective; motivated by the force of Love
than compulsion. The first poem, as it should be, is introductory in nature in
65
which as observed by the translator Jamil Naqvi in his explanatory note

Iqbal has tried to emphasize four points:
(1) He is greatly indebted to Rumi from whom he has learnt (a) that
societies cannot be made active except through what Iqbal
calls jadhb (sukr), junun (madness), which stand for Love or the vital way of
appropriating the universe and (b) that a true believer should be
characterized by active pursuit of ideals, but his dynamism must be
intimately related to the fundamental spiritual background of our life.
(2) Unfortunately, the present age has forgotten that spirit is primary
and more important than matter. Mere reason cannot be of great use here.
One should illumine one's eye with the lamp of the heart. (3) The world is
in need of learning once again the true value and significance of religion and
politics and their intimate relation in the life of human societies.
(4) The ideal of life for an individual is to live soulfully, i.e. in everfruitful contact with God, and then to diffuse the fruit of this contact among
the people around him so as to bring about a better social order.
TAMHEED
This poem with paying respect to Morshid Rumi and followed by

showing optimism about advent of change in the Muslim World.
Pir Rumi morshid-e-roshan zamir; carvan-i-ishq-o-musti ra amir.

[Pir Rumi morshid-e-roshan zamir
aur carvan-i-ishq-o-musti ka amir hai.]

The Pir of Rum, the clairvoyant murshid,
the leader of the caravan of love and ecstasy;

Manzilash bertar z-mah-o-aftab;
khaimah ra az kehkashan sazad tanab.

66
[Oss ki manzil chand aur suraj sey bhi boland-ter hai;

kehkashan oss kay khaimey ki tanab hai.]
Whose station is far above the Moon and the Sun,
for whose tent the Milky Way serves as pegs;

Noor-e-Quran darmiyan-e-seinah-ash;

)(
Jaam-e-Jam sharmindah az aienah-ash.
[Oss kay seinah kay andar Quran-e-Pak ka noor hai;

(yehi wajah hai keh) oss kay aienah (qalb) sey
Jaam-e-Jam sharmindah hai.]
Whose heart is effulgent with the light of the Quran,
whose mirror is more revealing than Jamshids cup.

Az naey aan naey-nawaz pak-zaad;
baz shorey
dar nehaad-e-mun fataad.
[Oss pak-sarisht neay-nawaz kay naghmah ney

meyri tabiyat kay andar dobarah hangamah paida kar diya.]
That musician* of Pure breed has thrown my being
into tumult once again with his music.
(*Reference is to Rumi whose very first verse in the Mathnavi is:
Listen to the reed when it relates its story, and complains of separation.)
67

Goft, jahan-ha mehram-e-asrar shoud;

khawar az khwaab-e-graan bidaar shoud.
[Oss ney mojh sey kaha: Insanon kay zamir raazha-e-hayat

sey bakhabar ho rehey hein.
Mashriq gehri neind sey bidaar ho raha hai.]
Said he: The people have become aware of the secrets,
the East has awoken from its deep slumber;

Jazbah-haey tazah oo-ra dadahand;
bundha-e-kohna ra bakoshadahand.
[Ehl-e-Mashriq ko niya jazbah ataa ho raha hai,

oss kay poraney bund kholey ja rehey hein.]
Destiny has given it new aspirations,
and loosened its age-old chains.

Joz tou ay danaey asrar-e-Farang,
)(
kas neko na-nishist dar naar-e-Farang.
[Ay dana-e-asrar-e-Farang! Teyrey baghir
aur koeyi (ghulam) Europe ki aag mein baithh kar

salamat bahar naheen aya.]
68
No one, O knower of the secrets of the West,

has experienced the fire of the West better than thee.
(Fire of the West: Reference is to the fire into which Abraham was cast by
his enemies. It is said that Abraham came out of this fire unscathed and
better equipped to face the challenge of his enemies.)

Baash manind-e-Khalil Ullah must;
her kohan bottkhanah ra bayad shikast.
)
(
( )

[Ibrahim Khalil Ullah (A,S,) ki manind (apney haal mein) must reh,
her porana bottkhanah toot jaey ga.]
Be God-intoxicated like the Friend of God*,
and help bring down every idol-temple**.
(*Friend of God is the title of Abraham.
**Breaking of idols is associated with the name of Abraham.)

Imtaan ra zindagi jazb-e-daroon;
)(
( )

kum nazar ein jazb ra goyad janoon.
[Jazb-e-daron (he) sey quomon ki zindagi hai

(magar) kum nazar iss jazb ko janon kehtey hein.]
It is ecstasy that imparts life to peoples,
though the undiscerning call it madness.

69
Haich quomey zir-e-charakh-e-lajward;

bi-janoon
zo-fanoon kaarey nakard.

( )
[Koeyi quom iss neiley aasman kay neichey
janoon-e-zofanoon kay baghair
(azim) karnamah saranjam naheen dey sakti.]
No people under the azure dome of the sky
has ever achieved anything without this ingenious madness.

Momin az azm-o-tawakkal qaahir ast;

gar nadarud ein duo johar kafir ast.
[Momin azm-o-tawakkal he sey sahib-jabroot hai,

agar iss mein duo safaat nah hon tuo woh kafir hai.]
The believer is strong through his will and his tawakkul;
if he lacks these two, he is an unbeliever.
(Tawakkul: Complete reliance on God. Here Iqbal follows Rumi and
interprets tawakkul in the positive sense of relying upon God while starting
any programme of work. It is related that a Bedouin left his camel grazing
unprotected. He lost it and came to the Prophet (S.A.W.) complaining that he
had left the camel grazing quite unprotected, relying completely on God.
The Prophet said, Tie the camel's knot and trust in God. This is
Islamic tawakkul.)

Khair ra-oo baaz midanud z-shar;
az nigahash alamey zir-o-zabar.
70
[Momin khair ko shar sey alag pehchan leyta hai,

oss ki eik nigah sey dunya zir-o-zabar ho jaati hai.]
He can distinguish between good and evil;
a mere look from him can shake the whole world.

Kohsar az zarbat-e-oo raiz raiz;

dar gireybanash hazaran rastkhaiz.
[Paharr oss ki zarb sey raizah raizah ho jatey hein,

oss kay gireyban mein hazaron hangamey hotay hein.]
His blow can crush a mountain to pieces;
and he has thousands of resurrections at his command.

Ta maey az maeykhanah-e-mun khordaheyi;

kohangi ra az tamasha bordaheyi.
[Jabb tou ney meyrey maeykhanah sey sharab pei hai

aur porani iqdaar ko saamney sey hata diya hai.]
Having drunk wine from my tavern,
you have removed all out-modedness from your vision.

Dar chaman zie misl-boo mastoor-o-faash;
darmiyan-e-rung pak az rung baash.
71
[Tou abb chaman mein khoshboo ki tarah mastoor aur zahar reh;
dunya mein rehtey hoay bhi oss kay rung sey pak reh.]
Live in the garden like smell, both hidden and manifest,
live among colours, but be free from colour.

Asr-e-tou az ramz-e-jan agah neist;
deen-e-oo joz hobb-e-ghair
Allah neist.
[Teyra zamanah rohaani ramoz sey agah naheen,

oss ka mazhab sirf ghair Allah sey mohabat hai.]
Your age is not aware of the secrets of the spirit:
Its creed is nothing but love for the other-than-God.

Falsafi ein ramz kum fehmidah ast;
fikr-e-oo bar aab-o-gill paichidah

ast.
[Falsafi ney bhi iss ramz ko naheen pehchana
oss ki saari soch maadi ashiya kay gird ghoomti hai.]

Little has the philosopher understood this point:
His thought revolves only round matter.

Deidah az qandeel-e-dil roshan nakard;
pas nadeid illa kabood-o-sorkh-o-zard.
72
)(

()
[Oss ney apni aankh ko dil kay chiragh sey roshan naheen kiya
iss leay oss ney sirf neiley, sorkh aur zard (zahari) rung deikhhey.
(woh Allah Taala ka rung nah deikh saka)]
He has not illumined his eyes with the lantern of the heart;
hence he sees nothing but blue, red and yellow.

Ay khosh aan mardey keh dil ba kas nadaad;
bund-e-ghair Allah ra az
pa koshad.
[Mobarak hai woh shakhs jiss ney kissi ko dil nah diya;
jiss kay paon ghair Allah kay bund sey azad rehey.]
Fortunate is he who never bowed before any man,
and who freed his feet from the chains of servitude to the other-than-God.

Serr-e-sheri ra nafihmad gaao-o-maish;
joz beh sheraan kum bago

asrar-e-khwaish.

[Gaein bhainsein sher kay raaz naheen samajh saktein,
iss leay apney raaz sirf sheron ko bata.]
What it means to be a lion is beyond the ken of cows and buffaloes;
never reveal your secret except to lions.

Ba harif siflah natwaan khord maey;
73
garchih bashad padshah-e-Room-o-Rayy.
[Kum-zarf saathi kay saath sharab naheen pe ja sakti

khwah woh Room-o-Rayy ka badshah he kiyuon nah ho.]
One should not drink wine in the company of a churl,
though he may be king of Rum or Rayy.
(Rum means West Asian mainland.)

Yusuf-e-ma ra agar gorgay bord,

beh keh mardey nakassey oo-ra khard.
[Hamarey Yusuf ko agar bhairuya ley jaey tuo yeh oss sey kaheen behtar hai
keh koeyi aisa shakhs ossey kharidey jo insaaniyat sey aari ho.]
It is better that our Joseph be taken away by a wolf
than be bought by an unworthy person.
(The brothers of Yusuf (A.S.) falsely claimed that he had been devoured by a
wolf. The folklore has it that when Yusuf was being offered for sale in the
Egyptian market by the Midianites, a woman came forward to buy him in
exchange for a piece of yarn.)

Ehl-e-dunya bi-takhiyal bi-qiyas;
booriya bafaan atlis nashanaas.
[Ehl-e-dunya nah takhiyal rakhhtey hein, nah soch,

woh boriey bonaney mein lagay rehtey hein,
onnhein atlis ki khabar he naheen.]
74
People of the world lack reason and imagination:

they are weavers of mat and know nothing about satin.

Ajami mardey chih khosh shearey sarood;

sozad az taseer-e-oo jan dar wujood.
[Ajami mard ney kaya khoob shear kaha
jiss ki taseer sey jan mein soz paida ho gaya.]

What a beautiful verse a Persian poet has sung,
which sets the soul afire:

Nalah-e-ashiq bagosh mardam-e-dunya;
'(

'
bang-e-Muslimani-o-diyar-e-Farang ast.
[Dunya-dar kay kanon mein ashiq ka nalah

(-o-faryaad youon hai jaisey)
Frangiyuon kay molk mein bang-e-azan.]
To the ears of the people of the world,
the wailing of the lover is like the cry of the azan

in the land of the Franks.

Maani-e-deen-o-siyasat baz goey;
ehl-Haq ra z-ein duo hikmat baz goey.
75
[Deen-o-siyasat kay maani pher biyan kar,

ehl-e-Haq ko az sar-e-nau onn ki hikmat bata.]
Reveal once again the significance of religion and politics;
tell the devotees of the Truth what you understand by them.

Ghum khor-o-naan ghum afzaiyaan makhor;
z-aankeh
shakar.
aqil ghum khord koodak
[Ghum khha ley, magar ghum bhraney walon ki roti nah khha,
kiyuonkeh aqalmand ghum khhata hai aur bachah shakar khhata hai.]
Suffer grief (patiently) and
do not eat the bread of those who augment grief;
a wise man suffers grief while a child eats sweets. - Rumi.

Khirqah-e-khod baar ast bar dosh-e-faqir;
choon saba joz booey gul samaan magir.
[Faqir kay kandhey per tuo goodri bhi bhoj hai;
baad-e-sobh ki manind swaey phhool ki khoshboo

kay aur samaan nah othha.]
To the mendicant*, even his patched-up garment is a burden.
Like breeze you should carry nothing except the smell of roses.
(*Faqir: In Iqbal's terminology, Faqr is not begging for lack of means, but a
positive attitude of detachment towards the material world. One who serves
God's purposes and obeys His laws and subjects himself to His will is what
Iqbal would call a Faqir.)
76

Qolzamey ba dasht-o-dar paihum staiz;

shabnamey khod ra beh gulbergay baraiz.
[Agar tou samandar hai tuo abadi-o-veranah

sey mosalsal nabard aazma ho.
Agar shabnam hai tuo phhool ki patti per tupak.]

Are you an ocean?
Then be constantly at war with your environment.
Are you a dew-drop?
Then drop yourself gently on a rose-petal.

Serr-e-Haq bar mard-e-Haq poshidah niest;
rooh-e-Momin haich mi-dani keh chiest?
[Mard-e-Haq sey raaz-e-Haq poshidah naheen;

kaya tou janta hai keh rooh-e-Momin kaya hai?]
The Divine mystery is not hidden from the man of God;
do you know what is the true nature of a believers soul?

Qatrah-e-shabnam keh az zouq-e-namood,
oqdah-e-khod ra badast-e-khod kashood.
[Woh aisa qatrah-e-shabnam hai jo azhar-e-zaat kay shouq mein

77
apni moshkil apney haath sey hul karta hai.]

It is a drop of dew which, out of desire for self-manifestation,
unravelled its own knot with its own hands.

Az khudi andar zamir-e-khod nashist;
rakht-e-khaish az khalwat-e-aflaak bost.
[Woh tahaffaz-e-zaat ki khatir apney zamir kay andar rehta hai,

jo aflaak ki khalwat sey safar ikhtiyar karta hai.]
Which sat in the depth of its being by dint of selfhood,
which started on its journey from the stillness of the heavens.

Rokh sooey darya-e-bipayan nakard;
khaishtan ra dar sadaf penhan nakard.
[Jo behar-e-bipayan ki taraf rokh naheen karta;

nah apney aap ko seip mein penhan karta hai.]
Which did not turn towards the limitless expanse of the ocean;
nor hid itself in an oyster.
(Oyster: It is generally said that if a drop of water enters the oyster, it
becomes a pearl. Self-development in the eyes of Iqbal, does not consist in
acquiring material wealth or in showing off one's talents it rather lies in
gaining in depth and radiating one's dynamism and vitality towards all
without any-distinction.)

Andar aaghosh-e-sehar yakdum tapeid;
78
ta bakaam ghonchah-e-nouras chakeid.
[Balkeh woh sobh kay aaghosh mein eik lamah kay leay chamak kar
apney aap ko nau-dameidah ghonchah kay monh mein tupka deyti hai.
(aur ossey phhool bana deyti hai)]
It palpitated in the lap of the morning for a moment
and then dropped into the mouth of the new-born bud.
(Translated by Jamil Naqvi)
ADDRESS TO THE WORLD-ILLUMINATING SUN
Jamil Naqvi in the explanatory note wrote: According to the tradition
prevalent in the Wisdom Literature particularly, the Orient represents the
land of light, knowledge, right guidance, while the Occident is the land of
darkness, ignorance and misguidance. He added: As a source of light and
illumination, Iqbal seems to be enamoured of the Sun, which rises in the
East and diffuses its light and warmth to all; East and West alike.
However, what Allamah observed in his life-time was quite contrary
which Jamil described in these words: The East is not only politically under
the heels of the West; intellectually too it is the Wests slave. Iqbal wishes to
free the people of the East from bondage to Western modes of thought,
which are not conducive at all, he thinks, to the welfare of the people of the
world. In order to build anew, Iqbal had to demolish old and harmful
systems of thought
Iqbal has explained his programme of social Reconstruction in different
books, especially in Rumuz-i Bekhudi and Javid Namah. Here he epitomizes
this programme by statingthat dhikr and fikr, meditation and rational
approach, are essential for normal growth of individuals and societies.
Dhikr, literally, reciting the name of God or words in His praise or
reciting some sacred phases, in Iqbal, however, dhikr does not mean this
ritual reciting of some formulas in the mystic tradition, which he condemns
as harmful for the growth of society. For Iqbal, dhikr stands for an attitude of
mind which is the result of maintaining constant touch with Reality that
79
affords the individual spiritual nourishment at all crucial moments of his life.
Fikr is rational approach, an attitude of mind which characterizes a true
scientist who is always in search of Truth. Iqbal thinks that an individual
should cultivate both these characteristics; he should be a scientist as well as
a mystic.
These two terms, dhikr and fikr, are derived from the following verse of
the Quran (iii. 190): Those who remember (dhikr) Allah standing, sitting
and (lying) on their sides, and reflect (fikr) on the creation of the heavens
and the earth: Our Lord, thou hast not created this in vain! Glory be to
Thee!
Jamil noted: Iqbal recommends both dhikr and fikr, reason and
intuition, intellectual and vital ways of dealing with the universe, the former
represented by scientists and the latter by mystics. If you ignore fikr, reason,
you are destroying the motivation for social progress, advance in civilization
and hence you fail to fulfill the negative demand of faith, La ilah. If you
ignore dhikr or, in other words, lose your contact with the Source of Being
and Life, you are creating a spiritual vacuum in your life, mischief and
disharmony in society and hence paving the way for violent and aggressive
revolution.

Khatab beh Mehr-e-Alamtaab

Ay amir-e-khawar! Ay mehr-e-munir!
Mikuni ber zarrah ra roshan zamir.
! !
[Ay aasman kay shehzadey! Ay aftab-e-darakhshan!

Tou her zarrah kay andaroon ko chamka deyta hai.]
O lord of the East, O shining Sun!
Thou illuminest the heart of every mote of dust.
(Raushan zamir: One who can see into the heart of things; one whose heart
is so illumined that everything can be seen in it. This is the epithet usually
80
applied to God-intoxicated people who are credited with having the

miraculous power of foreseeing and foretelling events.)

Az tou ein soz-o-saroor andar wujood;
az tou her poshidah ra zouq-e-namood.

[Teyri wajah sey wujood-e-kainat mein soz-o-saroor hai,
teyri wajah sey her poshidah kay andar
apney aap ko zahar karney ka shouq hai.]
It is through thee that Being has ardour and exhilaration;
it is through thee that every hidden thing desires to manifest itself.

Mi-rawud roshan-ter az dast-e-Kalim;
dar jooey seim.
zoraq-e-zarrein-e-tou

) (
[Teyri zarrein kashti chandi kay darya mein chalti hoeyi

dast-e-Kalim sey bhi ziyadah roshan (nazar aati) hai.]
Thy golden canoe in the silvery waters moves
brighter than the hand of Moses.

Pertuv-e-tou mah ra mehtab daad;
laal ra andar
dil-e-sung aab daad.
[Teyrey pertuo ney chand ko chandni ataa ki

81
aur laal ko pathar kay andar aab-o-taab bakhshi.]

It is thy rays which give light to the Moon,
and provide sustenance to the ruby within the heart of the stone.

Lalah ra soz-e-daroon az faiz-e-tost;

dar rug-e-oo mouj-e-khoon az faiz-e-tost.
[Teyrey faiz sey gul-e-lalah ko soz-e-daron mila;

aur oss ki rug mein mouj-e-khoon dourri.]
The inner burning of the tulip
and the coursing of blood in its veins are the result of thy bounty.

Nargisan sadd pardah ra mi-durd;
ta nasibey az shoa-e-tou bord.
[Nagis ney sainkarron pardey phaarr deay

ta-keh teyri shoa sey noor pa sakkey.]
The narcissus tears away hundreds of veils
to catch a glimpse of thy ray.

Khosh biya sobh-e-morad awordaheyi;

ber shajar ra nakhl-e-Sina kardaheyi.
[Teyra ana mobarak ho, tou meyri sobah laya hai,
tou ney her drakht ko drakht-e-Toor bana diya hai.]
82
Welcome, with thee comes the morning of our hearts desire,

thou hast transformed every tree into the Burning Bush of Mount Sinai.

Tou frogh-e-sobh-e-oo mun payaan roz;
) (
dar zamir-e-mun chiraghey ber froz.
[Tou sobh ki roshni hai aur mien aakhar-e-roz hon,

meyrey zamir kay andar (bhi) chiragh roshan kar dey.]
Thou art the beginning of the morning
while I am at the end of my days; light a lamp in my heart.

Teerah khakum ra sarapa noor kon;
dar tajalli-haey
khod mastoor kon.

[Meyri tareek khak ko sarapa noor bana dey,
mojhey apni tajalliyat mein chhopa ley.]
Illumine my dark earth from head to foot;
cover me up in thy illuminations.

Ta baroz aarum shabb-e-afkaar-e-sharq;

ber frozam seinah-e-ahrar-e-sharq.
[Ta-keh mein Mashriq kay afkaar ki raat ko dinn mein tabdil kar don,
ta-keh mein Mashriq kay ahrar ka seinah chamka don.]
That I may bring the light of the day to the night of the Orients thought;
83
brighten up the heart of the free men of the Orient.

Az nawaey pokhtah saazum khaam ra;

gardish digar dehum ayyam ra.
[Ta-keh mein apni nawa sey her khaam ko pokhtah kar don
aur ayyam kay dour ko badal don.]
Give maturity to the inexperienced through my songs,
and give a new turn to the events of the world.

Fikr-e-sharq azad gardad az Farang;
az sarood-e-mun bagirad aab-o-rung.
[Ta-keh Mashriq ka fikr Maghrib sey azad ho jaaey

aur meyri lay sey aab-o-rung lay.]
Thus may the thought of the Orient free itself
from the Franks and gain lustre through my songs.

Zindagi az garmi-e-zikr asto bus;
hurriyat az iffat-e-fikr asto bus.

) (
[Zindagi (ka mazah) sirf garmi-e-zikr sey hai,
hurriyat sirf fikr ki pakeezgi ka naam hai.]
Life comes not but through dhikr (meditation);
(true) independence comes not but through purity of thought.
84

Choon shawud andaishah-e-quomey khraab;
nasrah gardad badastash seim-naab.

[Jabb kissi quom ki soch khraab ho jaati hai
tuo oss kay haath mein khalis chandi bhi khhota sikkah bun jaati hai.]
When the thought of a people becomes corrupt,
then in their hands pure silver turns into base metal.

Mirud andar seinah-ash qalb-e-salim;
dar nigah-e-oo kajj ayad mostaqim.

[Oss kay seinah mein qalb-e-salim mur jaata hai,
ossey seidhi rah kajj deikhhaeyi deyti hai.]
The pure heart dies in their breast,
and to their eyes the crooked appears straight.

Ber karan az harb-o-zarb-e-kainat;
chashm-e-oo andar sakon beinud hayat.
[Woh kainat kay hungamon sey eik taraf ho kay baithh jaati hai,
oss ki nigah sakon he mein zindagi deikhhti hai.]
From the battlefield of life they keep themselves safely away;
for them life resides only in the stationary.
85

Mouj az darya-ash kum gardad boland;
choon
khazaf na-arjumand.
gohar-e-oo
) (

[Oss kay darya (-e-hayat) sey koeyi mouj naheen othhti,
oss ka gohar bhi pathhar kay tokkray ki manind bi-qimat ho jaata hai.]
Seldom do waves arise from their ocean;
their pearls are as worthless as pieces of clay.

Pas nakhastein bayadash tutheer-e-fikr;
baad azan aasan shawud taamir-e-fikr.
[Iss leay sabb sey pehley fikr ki tutheer karni chahiey,

oss kay baad fikr ki taamir aasan ho jaati hai.]
It is therefore necessary that their thought
should first be purified (of all dross);
reconstruction of thought would then be easy for them.
THE WISDOM OF MOSES

Hikmat-e-Kalimi
The title of the poem has been translated by Jamil Naqvi in some detail.
About first word he wrote: The word hikmah is generally used for wisdom.
The Quran employs this term often for knowledge received through
revelation from God.
86
As regards the second word, he added: Iqbal has taken Moses as a

prototype of Prophet-hood and in his works we often meet with the contrast
of reason and love expressed as Moses and Pharaoh, philosopher and
prophet, etc. Moses or Kalim stands for knowledge based on revelation.
Naqvi went on: The Prophet brings about a revolution in the minds of
the people, transforms societies by his new message. Speaking about the role
of the Prophet, Iqbal says: The Prophets return from the repose of unitary
experience is creative. He returns to insert himself into the sweep of time
with a view to control the forces of history, and thereby to create a fresh
world of ideals A prophet may be defined as a type of mystic
consciousness in which unitary experience tends to overflow its
boundaries, and seeks opportunities of redirecting or refashioning the forces
of collective life, (Reconstruction, pp. 124-25).
The message that Iqbal wishes to convey is that man must first start
with a firm conviction in Gods overall supremacy conveyed in words like
Law is only Allahs. This conviction is the basis of a new social order that
emancipates people from loyalty to false ideals.
Under the influence of this teaching, the Prophet transforms ordinary
people into men of highest calibre both spiritually and materially. Such
people are not anchorites; they insert themselves into the sweep of history
and refashion it after the pattern desired by Gods; when they annihilate their
will in the Will of God, the world of God moves according to their will.
They are repositories both of dilbari (love) and qahiri (might),
jamal (beauty) and jalal (power).

Ta nabowwat hokm-e-Haq jaari konud;
posht-e-pa ber hokm-e-sultan
mi-zanud.
[Jabb nabowwat Allah Taala ka hokm jaari karti hai;

tuo badshah kay hokm ko thhokra deyti hai.]
As the prophet establishes Gods decrees,
he repudiates Caesars law.
(Iqbal here brings into sharp contrast Gods Will and kings will, keeping in
mind perhaps the well-known saying of Christ: Render unto Caeser what is
87
Caesars and render unto God what is Gods. Iqbal feels that it is not
possible for one to be loyal to Gods will and yet to accept and follow the
lead of ordinary mundane rulers.)

Dar nigahash qasr-e-sultan kohnah deir;

ghairat-e-oo ber natabud hokm-e-ghair.
[Oss ki nigah mein badshah ka mahal eik porana bottkadah hai,

oss ki ghairat ghair Allah ka hokm bardasht naheen karti.]
In his eyes the royal palace is like an old idol-temple;
his sense of honour makes him disobey the order of the other-than-God.

Pokhtah sazud sohbatash her khaam ra;
tazah ghoghaey
ayyam ra.
dehud
(
)
[Nabi (S.A.W.) ki sohbat her khaam (shakhsiyat) ko pokhtah kar deyti hai,
woh zamaney ko naey hangamey ataa karta hai.]
The imperfect become perfect through association with him.
He gives a new tumult to the age.

Dars-e-oo Allah bus, baqi hawus;
ta nayaftud mard-e-Haq dar
bund-e-kas.

' '

[Woh Allah bus, baqi hawus ka sabaq deyta hai
88
ta-keh Allah Taala kay bundey kissi

aur kay daam mein nah phansein.]
His message is that Allah is sufficient and all else is meaningless,
so that the man of truth does not fall into anybodys snare.

Az num-e-oo aatish andar shakh-e-taak;
dar kaff-e-khak az dum-e-oo jan-e-pak.
)(
[Oss kay num sey angoor ki shakh mein aag bhar jaati hai
aur oss kay dum sey khak (badan) kay andar
pak rooh paida ho jaati hai.]
His moisture imparts fire to the vines twig
and his breath gives life to this handful of earth.

Maani-e-Jibril-o-Quran astoo;
Fitratullah ra nigahban astoo.
)( ) (
) (
[Nabi (S.A.W.) ki zindagi (paigham) Jibril-o-Quran Pak
ka amli namoonah hai,
woh Fitratullah (Deen-e-Islam) ka nigahban hai.]
He is the meaning of Gabriel and the Quran,
and he is the custodian of Gods Law*.
(*Quranic verse (xxx. 30): So set thy face for religion, being upright, the
nature made by Allah in which He has created man. Allahs Nature, as the
Quranic verse signifies, stands for Islam to which the Prophet is
commissioned to give practical and concrete shape.)
89

Hikmatash berter z-aql-e-zofanoon;
)(
az zamirash ummatey ayad baroon.
[Oss ki hikmat aql-e-chalak sey berter hai,
oss kay zamir sey (naeyi) ummat wujood mein ati hai.]
His wisdom is superior to artful Reason,
his spirit gives birth to a people (ummah).
(It appears that, according to Iqbal, the hikmat (wisdom) of the Prophet is
not qualitatively different from reason only it is much higher than the latter.)

Hokamraney biniaz az takht-o-taj;
bikullah-o-bisepah-o-bikharaj.

[Woh aisa hokmaran hai, jo taj-o-takht sey biniaz hai,
nah woh kullah rakhhta hai,
nah sepah aur nah kissi sey kharaj wasool karta hai.]
He is a ruler disinterested in throne and crown:
sans crown, sans army, sans tribute.

Az nigahash froudin khaizud zday;
(
)

dar deher khom talkh-ter gardad z-maey.
[Oss ki nigah khazan ko bahaar mein tabdil kar deyti hai,
90
oss ki sharab (taalim) her khom ki tilchhit ko

aur ziyadah nashah-awar bana deyti hai.]
His look transforms autumn into spring,
and through him the dregs of every pitcher
become stronger than the wine.

Andar aah-e-sobahgah-e-oo hayat;

tazah az sobah namoodash kainat.
[Oss ki aah-e-sehar-gahi mein naeyi zindagi hai,

oss ki sobah-e-namood kainat ko taazgi ataa karti hai.]
In his morning-lamentation lies life
and the universe is renewed by the morning of his manifestation.

Behar-o-bur az toofanash kharab;
dar nigah-oo
payam-e-inqilab.
[Oss kay toofan kay zor mein samandar aur khoshki doob jaatey hein;
oss ki nigah mein inqilab ka payam hota hai.]
The sea and the earth are devastated by the intensity of his deluge,
and in his eyes there is a message of revolution.

Durs la khouf alihim mi-dehud;
ta-dilley dar seinah-e-Adam nehud.
91
[Woh onnhein la khoufun alaihim ka durs deyta hai,

ta-keh Adam kay seinah kay andar dil mazboot ho.]
He teaches the lesson of they have no fear;

he puts a heart into the breast of man.
(Quranic verse (x. 62): Now surely the friends of Allah
have no fear, nor do they grieve.)

Azm-o-taslim-o-raza aamozdash;

dar jahan misl-e-chiragh afrozdash.
[Woh ossey azm, farmanbardari aur razi ba-raza rehna sikhha kar
dunya mein chiragh ki manind roshan kar deyta hai.]
He teaches man determination,
submission (to the will of God) and willing acquiescence;
and makes him radiant in the world like a lamp.

Mun namidanam chih afsoon mi-konud;

rooh ra dar tun digargoon mikonud.
[Mien naheen janta keh woh kaya afson phhonkta hai
jiss sey badan kay andar jo rooh hai woh kochh aur ho jati hai.]
I do not know what magic he practises,
but he totally transforms the soul in the body.
92

Sohbat-e-oo her khazaf ra durr konud;
hikmat-e-oo
her tehi ra por konud.
[Oss ki sohbat her sungraizey ko moti bana deyti hai

aur oss ki hikmat her eik ka daman bhar deyti hai.]
In his society a piece of clay becomes a pearl;
and his wisdom gives abundance to the deficient.

Bandah-e-darmandah ra goyad keh khaiz;
' '
her kohan mabood ra kon raiz raiz.
[Woh girey hoay ghulam sey kehta hai:

othh aur her poraney mabood ko raizah raizah kar dey.]
He says to the downtrodden slave:
Arise and break into pieces every ancient deity.

Mard-e-Haq! Afsoon ein deir-e-kohan
az duo harf Rabbi-ul-Ala shikan.
) (
[Ay bandah-e-Haq! Rabbi-al-Aala kay duo alfaaz sey

iss poraney bott-khanah (dunya) ka jadoo torr dey.]
O man of God, break the spell of this old world
93
with these words: God is the highest of all.

Faqr khwahi az tehi dasti manaal;

afiyyat dar haal-o-ney dar jah-o-maal.
[Faqr chahta hai tuo aflas ki faryaad nah kar;

sakoon qalb ki kaifiyat per monhisar hai,
iss ka taaluq jah-o-maal sey naheen.]
If you wish to gain faqr, dont complain of poverty;

well-being depends on ones attitude and not on rank and wealth.

Siddiq-o-akhlas-o-niaz-o-soz-o-dard;
( )
)(
ney zar-o-seim-o-qamash-e-sorkh-o-zard.
[Siddiq, ikhlas, niazmandi aur soz-o-dard (sakoon laatey hein)

nah keh sona chandi aur sorkh-o-zard (raishami) kaprrey.]
Truthfulness, sincerity, submissiveness,
ardour and sympathy these are needed
and not gold or silver, nor red and yellow coins.

Bagozar az Kaoos-o-Kay ay zindah mard;
touf-e-khod kon gird aiwaney magard.
[Ay zindah mard! Kaykaoos-o-Kayqibad jaisey badshahon

94
kay mahalaat ka tawaf karney ki bajaey apna tawaf kar.]

O living man, avoid these kings and nobles,
walk around your own self and not around the palaces.

Az moqam-e-khwaish door aftadah-eyi;
kargissi kum kon keh shaheen zadaheyi.
[Tou apney moqam sey door ja parra hai,
tou shahinon ki aulaad hai kargison jaisey kaam nah kar.]

Thou hast fallen away from thy true station,
thou art born of a falcon, do not follow the ways of vultures.

Morghak-e-andar shakhsar-e-bostan;
ber morad-e-khwaish bundad ashiyan.
[Parindah bhi bagh kay darakht ki tehniyuon per
apni marzi kay motabiq apna ashianah banata hai.]

A bird in a garden grove builds his nest to his own liking.

Tou keh daari fikrat-e-gardoon masair;
khwaish ra az morghakey kumter magir.

[Teyri soch ki pervaaz asmanon takk hai;
tou apney aap ko parindey sey kum-ter nah samajh.]

Thou who hast a heaven-traversing imagination
should not think thyself inferior to a bird.
95

Digar ein nah aasman taamir kon;
ber morad-e-khod jahan taamir

kon.

[Inn nou asmanon ko dobarah taamir kar.
Iss dunya ko apni marzi kay motabiq bana.]

Rebuild these nine heavens
and refashion this world according to thy own desire.
(According to Lisan aI-Arab, the word seven was used by the Arabs to
denote multiplicity. Iqbals use of nine instead of seven does not seem to
be a departure from the classical tradition; it may have been used to
conform, not of course exactly, to the latest scientific research.)

Choon fana andar razaey Haq shawud
bandah-e-Momin qazaey Haq shawud.

[Jabb bandah-e-Momin apney aap ko

raza-e-Elahi mein gom kar deyta hai
tuo woh qaza-e-Elahi bun jaata hai.]
When he gets annihilated in Gods will,
the man of faith becomes God decree.

Char sooey bafazaey neilgoon;

az zamir-e-pak oo ayad baroon.
96
[Pher yeh jahan-e-charsoo aur yeh fazaey neilgon

oss kay zamir-e-pak kay andar sey naeyi surat mein bahar aata hai.]
The four dimensions along with the blue heavens
are born out of his pure bosom.

Dar razaey Haq fana shuo choon salaf;

gohar-e-khod ra baroon aar az sadaf.
[Apney abaa ki tarah Allah Taala ki raza mein gom ho kar

sadaf sey apney moti ko bahar nikaal.]
Annihilate thyself in the will of God like thy forefathers;
bring out thy pearl out of the oyster.

Dar zalaam ein jahan-e-sung-o-khisht;
kon az noor sarisht.
chashm-e-roshan

[Iss jahan-e-sung-o-khisht ki tareeki mein
apni pak teinat kay noor sey roshan kar.]
In the darkness of this world of stone and bricks,
illumine thy eyes with the light of thy nature.
(Light of nature: Nur-i sirisht, the natural simplicity and righteousness
of man, the basic nature (fitrat Allah) on which God created man.)

Ta nageeri az jalal-e-nasib;
hum nayabi az jamal-e-nasib.

97
[Jabb takk tou Allah Taala kay jalal sey hissah nah paaey ga,
oss kay jamal sey bhi behrah andoz nah ho sakkey ga.]
Unless thou takest thy share of the majesty of God,
thou canst not enjoy Divine Beauty.
(Majesty (jalal) and beauty (jamal) are the two antithetical but
complementary aspects of Gods Essence. The former indicates might,
wrath, awfulness, while the latter stands for beauty, mercy and lovingkindness.)

Ibtidaey ishq-o-musti qahiri ast;
intihaey ishq-o-musti
dilbari ast.
)
( ) (
[Ishq-o-musti ki ibtida qahiri (sakhti)
aur intiha dilbari (mehboobi) hai.]
The beginning of love and ecstasy is majesty (qahiri);
the end of love and ecstasy is beauty (dilbari).
(Dilbari, lit, art of heart-ravishing, heart-captivating, while qahiri, lit, is
conquering power, might. These two terms like jamal and jalal, khalwat and
jalwat form two complementary aspects of a higher synthesis.)

Mard-e-Momin az kamalat-e-wujood;
oo wujood-o ghair oo her shaey namood.
) (

)(
) (
[Mard-e-Momin kamalat-e-wujood (kay shahkaron mein) sey hai.

Woh wujood-e-(haqiqi) hai, baqi her shaey sirf (wujood) nazar aati hai.]
The man of faith is a symbol of perfect existence:
he alone is real; all else is mere appearance.
98
(According to pantheistic mystics, wujud (being), as such, belongs to God

alone; all else is devoid of wujud and if they possess it, it is only as a
reflection (zill). Here Iqbal asserts that man alone has independent existence
and enjoys fullness of being. By wujud, Iqbal means strong and rich
personality.)

Gar bagirud soz-o-taab az la ilah;

joz bakaam-e-oo nagardad mehr-o-mah.
[Agar Momin la ilah sey hararat aur chamak pa-ley tuo sooraj
aur chand (yeh kainat) ossi kay maqsad ki takmil
kay leay gardish kartey hein.]
If he gains ardour and zeal from There is no deity (but God),
the Sun and Moon will revolve only at his bidding.
THE WISDOM OF THE PHARAOHS

Hikmat-e-Faroni
In the explanatory note of this poem Naqvi wrote: Here Iqbal describes
the, state of Muslim society as it existed under bondage to the British
imperialism in the Muslim world generally and in the South-Asian
subcontinent in particular. The basic point, according to him, is that the
Muslims of today are unfortunately divorced from the refreshing source of
their faith. Their attachment to it is only superficial; they talk fondly of the
deeds of glory of their ancestors and write books about them, but fail
miserably to follow in their footsteps and live up to the ideals of their faith.
Under the influence of Western civilization, pursuit of material ends has
become the sine qua nun of modernism. Devoid of any contact with their
99
spiritual source, people live their life from day to day, trying to satisfy their
bodily cravings.
The educational system is devised to promote the interests of the
foreign rulers, and the so-called religious leaders too promote the welfare of
the rulers than that of the people to whom they belong. In the history of the
subcontinent many instances can be quoted where religious scholars sided
with the British against the millat, and so interpreted the Shariah as to suit
the interests of the imperial rulers. Those educated in modern schools and
universities are cut off from their cultural moorings and are therefore, more
interested in the affairs of the body than in spiritual development.

Hikmat-e-arbab-e-deen kardam ayan;

)(
hikmat-e-arbab-e-keen ra hum badaan.
[Mien ney Ehl-e-aiman ki hikmat zahar ki hai
abb keinah doz (Faroniyuon) ki hikmat bhi samajh ley.]

I have unfolded the wisdom of the people of faith;
now learn the wisdom of the people of malice.
(People of malice, as distinguished from the people of faith, who pass their
days totally divorced from the spiritual reality of life and are therefore
involved only in material welfare, regard moral values absolutely irrelevant.
The result is total moral anarchy in social life. Iqbal employs this contrast in
several contexts.)

Hikmat-e-arbab-e-keen makr-o-fun;
makr-o-fun takhrib-e-jan, taamir-e-tun.
[Faroniyuon ki diplomaisi makr-o-fun hai,
yaani woh rooh ko bagarrtey aur tun ko sanwaartey hein.]

100
The wisdom of the people of malice is deceit and artifice;

what are deceit and artifice? They destroy the soul and build the body.

Hikmatey az bund-e-deen azadah-eyi;
az moqam-e-shouq door afatadah-eyi

[Onn ki palisi deen sey azad
aur moqam-e-shouq-o-mohabat sey door hoti hai.]

This is wisdom that has freed itself from faiths bonds
and has strayed far away from the station of Love.
(Station of love (maqam-i shauq) is loyalty to the spiritual values of life.)

Maktab az tadbir-e-oo girud nizam;
ta bakaam khwaja andaishah-e-ghulam.

[Onn ki tadbir sey aisa nizam-e-taalim jaari kiya jaata hai,
jiss sey taalim-yaftah naujawanon ki soch
apney aaqaon kay mofaad kay motabiq ho jaey.]
The school follows in his (Pharaohs) ways so that
the servant learns to think in line with the masters desires.

Shaikh-e-millat ba hadis-e-dilnasheen;
ber morad-e-oo konud
tajdid-e-deen.

)(

[Ulmaey (sooa) dilnashin hadisein sona kar

101
apney aaqaon kay motabiq deen ki tajdid kartey hein.]

The religious leader of the millat, in a charming way,
reinterprets religion to his (Pharaohs) liking.

Az dum-e-oo wahdat-e-quomey dou neim;
kas harifush neist joz chob-e-Kalim.

)(
[Hikmat-e-Faroni kay fason sey
quom ki wahdat tokrrey tokrrey ho jaati hai;

Asaaey Mosa (A.S.) kay ilawah oss ka koeyi ilaj naheen.]
The unity of the people is sundered through his machinations;
nothing can withstand him except Moses Staff.
(Moses Staff is a reference to events in the life-history of Moses, where his
staff helped him overcome the crises, first in combating the deceit of the
magicians and then in crossing the river when pursued by Pharaoh and his
hosts... Moses Staff, in Iqbal, therefore, stands for power, might, without
acquiring which the people of the exploited societies cannot hope to meet
successfully the challenge of the West, both political and economic.

Waey quomey koshtah-e-tadbir-e-ghair;

kaar-e-oo takhrib-e-khod, taamir-e-ghair.
[Afsos oss quom per jo gairon ki diplomacy ka shikar ho kar

apni takhrib karey aur dosron ki taamir.]
Woe to a people that, prey to others stratagems,
destroy themselves and build up others.
102

Mi-shawud dar ilm-o-fun sahib-e-nazar;
az wujood-e-khod
nagardad ba khabar.
[Woh ilm aur art mein tuo sahib-e-nazar ho jaaey

magar apney aap sey ghafil rehey.]
They gain knowledge of science and art,
but remain unaware of their own self-identity.

Naqsh-e-Haq ra az nageen-e-khod saturd;
dar zamirash
aarzoo-ha zaad-o-mord.
[Apni angothhi kay nageenah sey Allah Taala ka naqsh mita dey
oss kay zamir mein arzooein paida hoti aur murti rehein.]
They erase the Lords impress from their signet;
aspirations arise in their heart only to die away.
(Lords impress, naqsh-i Haqq, Gods image.
It stands for voluntary submission to Gods Will)

Binasib aamad z-aulaad-e-ghayoor;
jan batun mordah-eyi
dar khak-e-gor.

[Woh ghairatmand aulad sey binasib rehey,
oss kay badan mein jan aisey ho jaisey qabar mein mordah.]
103
They are not blessed with a progeny imbued with a sense of honour;
their children have souls in their bodies like corpses in graves.

Az haya biganah piraan-e-kohan;
naujawanaan choon zanan mashghool-e-tun.

[Oss kay boorrhey haya sey khali hon
aur naujawan auraton ki tarah apney badan ki araish

mein mashghool rehein.]
Their old people lack modesty;
the young are busy decking themselves out like women-folk.

Dar dil shan-e-aarzoo-ha bisbaat;
(
)

mordah zayenad az batoon-e-ummahat.
[Onn naujawanon ki arzoon mein sabaat naheen

(kabhi kochh sochtey hein, kabhi kochh)
woh apni maon kay pait he sey mordah paida hotay hein.]
The desires that spring from their hearts are unstable;
they are born dead from the wombs of their mothers.

Dokhtaraan-e-oo bazulf-e-khod aseer;
104

shokh chashm-o-khod noma-o-khardahgir.
[Aisi quom ki larrkiyan apni zulf mein aseer,
shokh chasham, khod noma aur dosron ki soch sey motasir hoti hein.]
Their daughters are caught in the snares of their curling locks,
bold-eyed, fond of display and carping;

Saakhtah perdakhtah dil bakhtah;
abrawan
taigh aakhtah.
misl-e-duo
[Woh araish, zibaish aur dil-bakhtagi ki shouqin hoti hein,

onn kay abroo yuon hotay hein jaisey duo khhinchi hoeyi talwarein.]
Well-dressed, with exquisite make-up,
coquettish; their eyebrows like two unsheathed swords;

Saad seimeen shan aish-e-nazar;
seinah-e-mahi bamouj andar
nigar.
) (

(
)(
)
[Onn kay chandi jaisey sofaid bazoo nazar kay leay aish
(ka samaan mohiya kartey) hein,
(onnhein deikhhna yuon hai) jaisey
koeyi mouj-e-(aab) kay andar machhli ka seinah deikhhey.]
Their white silvery forearms pleasing to the eyes;
their bosoms showing like fish in water.
105

Millatey khakistar-e-oo bisharar;
az
shaam-e-oo tarik-ter.
sobh-e-oo

[Yeh aisi quom hai jiss ki raakhh mein koeyi chingari baqi naheen,
oss ki sobh oss ki shaam sey bhi ziyadah tarik hai.]
A nation whose ashes are devoid of any live spark,
whose morn is darker than its eve.

Her zaman andar talash saaz-o-burg;
kaar-e-oo fikr-e-maash-o-tars-e-murg.
[Woh her dum ruppey paisey ki talash mein rehti hai,

oss ka kaam maash ki fikr aur mout sey darna hai.]
It is always in search of material goods,
its only preoccupation is anxiety for livelihood and fear of death.

Monamaan-e-oo bokhil-o-aish dost;
ghafil az maghz und-o-andar
bund-e-post.
) (
) (
[Oss quom kay doulatmund bokhil
aur aish parast hotay hein,
woh (rasoom kay) chhilkay mein gariftar
aur (haqiqat kay) maghaz sey ghafil hotay hein.]
106
Its rich are miserly, pleasure-loving,

intent upon seeking the shell, and neglectful of the kernel.
(Kernel and shell: The distinction of what is visible, what appears to the eye,
the apparent, the external and what is real, the hidden, the essence, is very
much relevant in moral evaluation of ones behaviour. Rumi has discussed
this problem in hundred different contexts in which he tries to bring home to
the people the value of the kernel in contrast to the shell, the intention
behind ones action rather than the action as it appears to our eyes.)

Qowwat-e-farmanrwa maabood-e-oo;

(
)
dar ziyan-e-deen-o-aiman sood-e-oo.
[Hokmaran ki qowwat onn ki maabood hai,

woh deen-o-aiman kay noqsan mein apna faidah deikhhtey hein.
(dunvi faidah ki khater deen-o-aiman baich deytey hein)]
The might of its ruler is the object of its adoration,
in loss of faith and belief lies its gain.

Az hadd-e-imroz khod biroon najast;
rozgarash
naqsh-e-yakk farada nabust.

'' ) (

[Aisi quom aaj (fauri mofaad) ki hud
sey bahar naheen nikalti;
oss ki zindagi mein eik kal ka naqsh
bhi sabt naheen hota.]
107
It never looks beyond its today

and never creates a tomorrow for itself.
(Iqbal thinks that a true leader is one who produces dissatisfaction among
the people about the present and urges them on to a brighter and better
future.)

Az niyakaan daftrey andar baghal;
al-amaan az goftah-haey bi-amal.
) (

[Woh apney abaa (kay karnamon) ka daftar
baghal mein dabaey pherti hai,
magar oss kay pass baatein he baatein hein amal koeyi naheen.]
It has the annals of its ancestors under its arms,
but, alas! It only discourses on them without acting on them.

Deen-e-oo ehad-e-wafa bostun baghair;

(
)
yaani az khisht-e-Haram taamir-e-deir.
[Oss ka deen ghairon sey ehad-e-wafa bhandhna hai,

woh goya Haram (ko gira kar oss) ki einton
sey bott kadah taamir karti hai.]
Its creed is to offer loyalty to others,
to build temples with the material of the mosque.

108
Aah! Quomey dil z-Haq perdakhtah;

mord O murg-e-khwaish ra nashanakhtah.
[Afsos oss quom per jiss ney Allah Taala sey dil hata liya,
jo mur choki hai, magar apni mout ko pehchanti naheen.]
Alas! For a nation which has cut itself adrift from God,
which is dead, but does not know that it is dead.
THE ESSENCE OF THE SHARIAH
According to Naqvi this is perhaps the most important chapter of the
book. The first point that Iqbal emphasizes is that wealth (capital) in itself is
nothing evil. It is the use to which it is put that determines its value. Any
exploitation of one class by the other must be condemned.
Islam lays down certain limits with regard both to earning and spending
money. Unfortunately, modern age, under the European ways of secularism,
has lost sight of this very import-ant distinction between lawful and
unlawful earnings and the result is that all kinds of social evils are
undermining the peace and security of the people. Iqbal particularly refers to
the banking system, which, he thinks, is based on exploitation of man by
man.
In the sphere of morals, human reason is found to be defective in
affording guidance. Iqbal thinks that revelation, as embodied in the
Shariah, can help us here. It is based on social justice and can easily meet
the economic demands of the common man.
In the end, Iqbal comes to resolve the age-old tension between Shariah
and Tariqah. According to him, Tariqah is the mode of following the laws.
When you follow the Shariah with all your heart in its true spirit, you are
following the Tariqah. In the words of Iqbal, it is to discover the ultimate
source of the law [Shariah] within the depths of [our] own consciousness.
This discovery enables the individual to rise above the petty differences of
the theologians and the jurists and to realize the real worth of the
Shariah, whose object is to establish a socio-economic system in which
every individual has the inalienable right to live free from all man-imposed
109
claims and the State is responsible to meet his primary needs of food and
shelter and upbringing of his children. None be dependent on others (for
primary needs)

Dar Asrar-e-Shariat

Noktah-ha az Pir-e-Room amokhtam;
khwaish ra dar harf-e-oo wa-sokhtam.

)(

) (
[Mien ney Pir Rumi (R.A.) sey kaeyi nokaat seikhhey hein,
mien ney onn kay alfaaz (ki rooh) ko apna liya hai.]
The essence of the Shariah I have learnt
many things from the Master of Rum,
especially have I burnt myself
in (the fire of) these words of his:

-
Maal ra gar beher deen bashi hamool;

) (

naam maal saleh goeyud Rasool Rumi.
[Agar tou maal ko deen kay leay rakhhta hai
tuo Hazoor-e-Akram (S.A.W.) ka arshaad hai

keh achhey tariq sey kamaya hoa maal kaya khoob hai!]
If you carry money for the sake of the Faith,
that money is a blessing, says the Prophet.
110
(Rumis point of view in the controversy between unalloyed materialism,

which totally ignores the demands of the spirit, and fake spiritualism that
flies from involvement in the mundane affairs, is that of Islam which treads
the middle path between the two extremes. Rumi does not denounce wealth
as such but only its misuse and undesirable consequences that follow from
its possession (Mathnavi, i. 983): Water in the boat leads to its destruction,
water under it helps to push it forward. What is condemnable is not wealth
or efforts towards acquiring it but the attitude of mind that breeds capitalistic
blindness to human welfare and deadens sensitivity to the miseries of the
exploited people.)

Gar nadari ein andar hikmat-e-nazar;
tou ghulam O khwajah-e-tou seim-o-zar.

[Agar teyri nazar iss hikmat per naheen,
pher tou ghulam hai aur doulat teyri aaqa hai.]

If you dont keep this point in mind,
you are a slave and money is your lord.

Az tehi dastaan koshaad imtaan;
fasaad-e-imtaan.
az chonin monaam
[Doulat sey biniaz loug he ummaton kay kaam sanwartey hein,

seim-o-zar kay ghulam doulatmand quomon mein
fasaad ka bais bantey hein.]
The welfare of the nations is in the hands of the poor,
while the rich man causes disruption to the nations.

111
Jiddat andar chashm-e-oo khwar ast-o-bus;

kohangi ra oo kharidar ast-o-bus.
[Aisey doulatmand ki nazar mein jiddat bimaani hai,

woh sirf qadamat ka kharidar hai.]
In his eyes, novelty is something mean; he buys only old things;

Dar nigahash naswaab aamad swaab;
tarsud az hungamah-haey inqilab.

[Oss ki nazar mein nakhoob, khoob hai.
Woh inqilab kay hungamon sey darta hai.]

What is wrong he regards as right
and is afraid of the upheavals of revolution.
(This verse refers to the capitalists aversion to change
and his striving to maintain the status quo at al cost.

Khwajah naan-e-bandah-e-mazdoor khord;
aabrooey dokhtarey mazdoor
bord.

[Aisa aaqa apney mazdoor ghulam ki rooti
aur oss ki baiti ki aabroo chhein leyta hai.]

The capitalist usurps the portion of the labourer,
and robs the honour of his daughter.

Dar hazoorash bandah mi-nalad cho naey;
ber labb-e-oo nalah-haey pey beh pey.
112
[Oss kay saamney ghulam bansri ki tarah faryaad karta hai,

oss kay labbon per matawater haey haey ki faryaad rehti hai.]
The labourer bewails before him like a reed,
with constant cries issuing from his lips.

Ney bajamash badah-o-ney dar saboost;
kaakh-ha taamir kard-o-khod bakost.
[Nah mazdoor kay jaam mein sharab hai nah oss kay saboo mein,
woh (dosron kay leay) mahalat taamir karta hai
aur khod kothhrri mein rehta hai.]
His cup lacks wine; he builds palaces
but is himself a homeless wanderer.
(These verses refer to the capitalists blatant violation of moral values which,
as Iqbal seems to imply, is the natural consequence of amassing of wealth
when divorced, motivationally, from spiritual orientation.)

Ay khosh aan monaam keh choon darvaish zeist.

Dar chonin asarey Khoda andaish zeist.
[Mobarak hai woh doulatmand jo darvaish ki manind

zindagi basar karta hai;
jo iss zamaney mein bhi Allah Taala ko yaad rakhhta hai.]
113
Praise be to the rich person who lives like a dervish

and is God-oriented in an age like ours.
(Iqbal characterizes the present age as lacking in spiritual orientation. If
amidst such an environment, a person, having wealth, lives a simple life of
piety and abstinence; surely it is a matter of great significance.)

Ta nadani noktah-e-akal-e-halal;
ber jamaat zeistan gardad wabaal.
[Jabb takk tou halal kamaeyi ka noktah nah samjhey

teyri zindagi maashrey kay leay wabal hai.]
Unless people understand the significance of a lawfully earned food,
life of society becomes miserable.
(In the economic system of Islam, the first and foremost principle is the
distinction between what is lawful and what is not lawful. Islam places
restrictions on the scope of acquisition of wealth as well as on that of
expenditure. The contemporaries of Prophet Shuaib, when advised by him
to be careful in their business dealings lest they violate the basic moral
principles of equity and justice, remarked: Does your prayer enjoin you that
we should not do what we please with regard to our property? (Quran, xi.
87) These limitations, born out of moral considerations alone on the
acquisition and expenditure of wealth, cut at the root of economic imbalance
in society. With such an economic System in force, there is no fear of
economic exploitation and class-war.
Rumi explains that unlawful food inexorably leads to immoral behaviour. If
you find anybody overwhelmed by greed, jealousy, lust, cruelty, you could
very easily and correctly argue that his food had not been lawfully acquired,
for food is the seed and thoughts in ones mind are the fruit: Mathnavi, i,
1642 ff.)

Aah Europe z-ein moqam agah neist;
chashm-e-oo Yanzar banoor Allah neist.
114
[Afsos Europe iss moqam sey aagahi naheen rakhhta,

oss ki aankhh Allah Taala kay noor sey naheen deikhhti.]
Alas! Europe is not aware of this principle,
her eyes do not see through Gods light;
(Reference is to the famous tradition of the Prophet (PBUH): Fear the
sagacity of the believer, for he sees through the light of God.)

Oo nadanad az halal-o-az haram;
hikmatash khaam ast-o-kaarash natamaam.
[Woh halal-o-haram mein imtiaz naheen karta,

oss ka falsafah khaam hai aur oss ka kaam namokamal.]
She does not know lawful from unlawful,
her wisdom is immature and all her activities defective.
(Iqbal quotes in Bal-i Jibril Rumis verse:
True knowledge is born of lawful food,
love and compassion are born of lawful food.)

Ummatey ber ummatey digar charad;
danah-e-ein mi kaarad aan hasil borad.

[Eik quom dosri quom per pilti hai,
danah yeh kasht karti aur hasil woh ley jaati hai.]
One nation preys on another,
one sows the seed, another takes away the harvest.
115

Az zaefaan naan raboodan hikmatast;
tun shan-e-jan raboodan hikmatast.
az

[Gharibon sey roti chhein leyna
aur onn kay badan sey jan nikaal leyna onnki diplomaisi hai.]
It is wisdom to snatch food from the weak
and to rob their body of the soul.

Shaiwah-e-tehzeeb-e-nau Adam duri ast;

pardah-e-Adam duri soudagri ast.
[Naeyi tehzeeb ka shaiwah insanon ki chir-phharr hai
aur yeh kaam woh tajarat kay pardey mein saranjam deytey hein.]
The way of the new culture is to murder people;
and this killing is done under the garb of commerce.
(Iqbal says: Believe me, Europe to-day is the greatest hindrance in the way
of mans ethical advancement (Reconstruction, p. 179). The reason for this,
according to him, is that European culture is divorced from the spiritual
basis of life, what he callsnur-i haqq here. A few lines earlier, he says in the
same lecture: Humanity needs three things to-day-a spiritual interpretation of
the universe, spiritual emancipation of the individual and basic principles of
a universal import directing the evolution of human society on a spiritual
basis.)

Ein banok ein fikr-e-chalak-e-Yahood;
noor-e-Haq az seinah-e-Adam rabood.
116
[Yeh bank jo Yahoodiyuon ki ayyar soch ka nateijah hein,

insan kay seinay sey Allah Taala ka noor nikaal leytey hein.]
These banks, the result of clever Jews thinking,
have taken away Gods light from the heart of man.

Ta teh-o-bala nagardad ein nizam;
danish-o-tehzeeb-o-deen,
saudaey khaam.
[Jabb takk yeh soodi nizam teh-o-bala nah ho danish,

tehzeeb aur deen ki baatein bisood hein.]
Unless this system is destroyed completely, knowledge,
religion and culture are mere empty names.
(Iqbal thinks that Western culture which is through and through secular in
complexion cannot be expected to face the challenge of the new age. No
change, superficial or far-reaching, can stave off its doom. What is needed
is: total destruction of this culture. It is the same remedy that was suggested
by Waliullah: total and complete revolution.)

Adami andar jahan khair-o-shar;
ra az zarur.

kum shanasud nafaa-e-khod

[Iss jahan-e-khair-o-shar mein Adami
apney nafaa-o-noqsan mein tamiz naheen karta.]

In this world of good and evil,
man seldom knows what is profitable to him and what is harmful;
117
(Iqbal thinks that human reason is not capable of arriving at the universal
moral truth for which man has to fall back upon revelation. Conclusions in
the field of morality arrived at by human intellect are more often marred by
the natural prejudices to which man is subject.)

Kas nadanad zasht-o-khoob kaar cheist;
jadah-e-humwar-o-nahumwar
cheist.
[Koeyi naheen janta keh achhaeyi aur boraeyi kaya hai,

siraat-e-mostaqim kon sa hai aur tairrha rastah kon sa.]
Nobody knows the right and wrong of an act,
which path is straight and which crooked.

Sharaa ber khaizud z-aamaq-e-hayat;
roshan az
noorash zalam-e-kainat.

[Sharaa hayat ki gehraiyuon sey othhti hai
aur oss kay noor sey kainat ki tareekiyan door ho jati hein.]
The Shariah grows out of lifes bosom;
its light illumines the darkness of the universe.
(In the true mystic tradition, Iqbal believes that the innermost depth of heart
is the place where man receives spiritual illumination, revelations from the
God of life. Ghazali in Ihya (111/9, 23-24) describes this fact in a symbolic
way. There are two ways to fill a pond. First is to pump water into it from
some reservoir. The other is to dig the ground underneath to such a depth
that water gushes out of the bottom and thus the pond begins to receive ever
fresh and sweet water and no longer stands in need of external supply. The
first is the way of reason while the second is the way of the mystic. Says
118
Rumi: The Sufis book is not (composed of) ink and letters, it is naught but a
heart white as snow.
Discussing the relative merits of the two paths, symbolized in another story
of the Chinese and the Greeks, the former decorating the wall with diverse
paints while the latter only polishing the wall, Rumi says: Reason here
becomes silent or (else) it leads into error, because heart is with God or
indeed the heart is He. The burnishes of heart have escaped from scent and
colour; they behold Beauty at every moment without tarrying. They receive
a hundred impressions from the Empyrean, the Chair and the Void, what
impressions? Nay, tis the very sight of God.
This mystic conception of polishing (saiqal) the heart has its counterpart in
Iqbal in umq, depth. This term is used sometimes with damir, but most
often he uses the word damir (or amaq) alone to indicate the innermost
recesses of the heart as the source of inspiration. It is only outstanding
people, of great intellectual stature who can reach these depths.
This awareness of depths is what Iqbal calls the vital way of appropriating
the universe. It is. as he states in severa1 places, out of illumination
experienced in the innermost recesses of the heart that great Prophets and
great reformers have been able to lay the foundation of a new world order.
This question of amaq, depths, damir-heart, is very intimately bound up
with the question of intuition, or ilham, and its relation to reason. Iqbal holds
(Reconstruction. p. 2) and so was the position of Ghazali, that both reason
and intuition or ilham spring up from the same root. Reason plunges down
into the depth and brings out jewels while what we call ilham is the same
reason plunging deeper down into the depths of the self and bringing out
more precious jewels. It is wrong to bold that reason and intuition are
mutually antagonistic. All scientists and philosophers and all thinkers have
been using both these. What is denounced in Iqbal, Ghazali and Rumi is not
reason but sophistry.)

Gar jahan danad haramash ra haram;
ta qiyamat pokhtah manud ein nizam.
[Agar loug sharaa ki haram kardah ashiya ko haram samjhein

119
tuo yeh nizam qiyamat takk pokhtah rehta hai.]

If the world were to accept its judgment regarding
what is forbidden,
this system would endure for ever.

Neist ein kaar-e-faqihaan ay pessar;
nigar.
ba nigahey digarey oo-ra

[Baitey! Sharaa ka moamlah faqihon kay bus ki baat naheen;

tou sharaa ko doosri nigah sey deikhh.]
It is not for the jurists to evaluate it,
O son, look at it in another way;
(Looking in another way in contrast to the legal and formalistic attitude of
the jurist, it is the penetrative insight born of spiritual regeneration which,
though based on reason, goes beyond reason and is the essence of what
Rumi and Iqbal call Faqr.)

Hokmash az adalst-o-taslim-o-razast;
baikh-e-oo
andar zamir-e-Mustafa (S.A.W.)
ast.
(
)
(
)

[Sharaa ka hokm adl, taslim
(ihkam Elahi kay saamney sar-e-taslim kham kar deyna)

aur raazi ba-raza rehna hai,
sharah ka beij Hazoor Akram (S.A.W.) kay qalb mein hai.]
Its legal formulations are based on justice and submission to Divine Will,
its roots lie in the bosom of Mustafa (PBUH).
120
(Bosom of Mustafa; innermost heart of the Prophet, i.e. the revelation

received by him from God on his heart, as stated in the Quran, xxvi 194)

Az fraq ast aarzoo-ha seinah taab;

tou na-maani choon shawud oo bi-hijaab.
[Agarchih Allah Taala sey fraq kay bais
wasl ki aarzooein seinay mein machal rehi hein

laikan agar woh bihijab ho jaaey tuo tou baqi naheen rehta.]
It is through separation (from God) that desires warm the hearts.
When He manifests Himself, you will cease to exist.
(Separation, firaq, in opposition to union, wasl: Very early in the history of
Sufism, a conflict raised its head in the fundamental tension between the
esoteric and the exoteric, batin and zahir, the emphasis being laid on the
former to such an extent that tasawwuf came to be regarded as a rival of
the Shariah. Genuine attempts, however, were made by people like Ghazali
and Ibn Taimiyyah, among others, to arrive at some integrative experience
which might resolve this tension and help to arrive at some synthesis.
Hujwiri has tried to evaluate both the terms of the tension, and it seems that
he is personally inclined to the superiority of the Shariah and its
concomitant categories. Yet it must be admitted that no scientific attempt
seems to have been made by him to resolve this tension.
Following Sirhindi, Iqbal tried to emphasise the true spirit of Islam as it
manifested itself completely in the Shariah. His emphasis on firaq in
contrast to wasl is in the same spirit. He is emphatic that in the highest
experience, which the mystics call unitive, the true individual retains his
separate existence and self-possession while face to face with God.)

Az jodaeyi garchih jan ayad balabb;
wasl-e-oo kum joo razaey oo talab.
121
[Agarchih jodaeyi sey jan labbon per aaeyi hoeyi hai

magar tou oss kay wasl ki bajaey oss ki raza ka taalib reh.]
This separation is no doubt hard to bear,
try not to seek union with Him, rather submit to His will.
(The ideal for Iqbal is not to seek unitive experience, experience of oneness
with God, but to follow Gods Will which is given in concrete shape in
the Shariah.)

Mustafa daad az razaey oo khabar;
(
)

neist dar ehkam-e-deen cheezey digar.
[Hazoor Akram (S.A.W.) ney oss ki raza he ki khabar di hai,

ehkam-e-deen mein iss kay sawaey aur kochh naheen.]
Mustafa (PBUH) communicated His will to us;
the injunctions of religion consist of nothing else.

Takht-e-Jam poshidah zir-e-boriyaast;
faqr-o-shahi az moqamat-e- razaast.
[Jamshid ka takht boriay kay neichey poshidah hai,

faqr-o-shahi raza he kay moqamat hein.]
The throne of Jamshid is hid under the mat (of a faqir),
Faqr and political authority are both
stations of (submission to Gods) Will;
122

Hokm-e-sultan gir-o-az hikmatash manaal;
roz-e-maidan neist roz-e-qeel-o-qaal.

[Padshah-e-Haqiqi ka hokm baja la, aur shikayat nah kar,

maidan-e-jung qeel-o-qaal ki jagah naheen.]
Accept the injunctions of the Shariah and do not complain
the field of battle is not the place to argue why.

Ta tawani gardan az hikmatash paich;
az hokm-e-tou haich.
ta na-paichad
gardan

[Jahan takk ho sakkey oss ki hokm adooli nah kar,
ta-keh koeyi aur teyri nafarmani nah kar sakkey.]
So far as you can help, do not disobey its law,
so that nobody may disobey your orders.
(This verse reminds one of Sadis well-known verse: You too should not
disobey Gods commands, that others shouldnt disobey your orders.)

Az shariat ahsan-al-taqweem shau;
waris-e-aiman-e-Ibrahim
(A.S.) shau.

)(
[Ehkam-e-Shariat ki papandi kar kay ahsanal taqween ka masdaaq

aur aiman-e-Ibrahim (A.S.) ka waris bun.]
Be of the best make through the Shariah,
123
and inheritor of Abrahams faith.

(Reference is to the Quranic verse: Certainly We created man in the best
make (xcv 4). But if he fails to follow the true path, he is brought to the
lowest of the low. Islam has a particularly intimate relation with the
personality of Abraham. The Quran states that Islam is the faith of your
father Abraham who named you Muslim)

Pas tariqat chiest ay wala-safaat;

sharaa ra deidan beh aamaq-e-hayat.
[Ay wala safat tariqat kaya hai?
Sharaa ko hayat ki gehraiyuon sey deikhhna.]

O man of lofty attributes, what is Tariqah:
To see the Shariah in the recesses of lifes heart.
(Tariqah, path: This is another term in mysticism that is sometimes opposed
to Shariah. Iqbal tries to explain that Tariqah is Shariah when its laws are
followed in their real spirit.)

Faash mi-khwahi agar asrar-e-deen;

joz beh aamaq-e-zamir khod mabein.
[Agar tou deen kay asrar faash deikhhna chahta hai

tou ossey apney zamir ki gehraiyuon kay allawah
aur kaheen nah deikhh.]
If you wish to see the essence of religion clearly,
look but into the depth of your heart;

124
Gar na-beini, deen-e-tou majboori ast;

) (

ein chonein deen az khoda mahjoori ast.
[Agar tou yuon naheen deikhhey ga tuo teyra deen

(bahar sey thhunsa hoa) hai
aur aisa deen Alllah Taala sey door karta hai.]
If you do not enjoy vision, your faith is only compulsion;

such a religion is a veil between you and God.

Bandah ta Haq ra nabeinad aashkar;
(
)

ber nami ayad z-jabr-o-qadr.
[Jabb takk bandah, Haq (sadaqat) ko ashkar nah deikhhey

woh jabr-o-qadr kay chakkar sey bahar naheen nikal sakta.]
If man does not see God fully manifest,
he cannot rise higher than (the polarity of) free-will and determinism.
(What Iqbal describes here can be elucidated by a reference to some
passages in the last lecture of the Reconstruction. Here he gives three stages
of religion in the last stage, he says (p. 181) metaphysics is displaced by
psychology, and religious life develops the ambition to come into direct
contact with the ultimate reality. It is here that religion becomes a matter of
personal assimilation of life and power; and the individual achieves a free
personality, not by releasing himself from the fetters of the law, but by
discovering the ultimate source of the law within the depths of his own
consciousness.
Iqbal expressed by quoting (Reconstruction, p. 181) from a Muslim Sufi:
No understanding of the Holy Book is possible until it is, actually revealed
to the believer just as it was revealed to the Prophet. Iqbal says: Iman is not
merely a passive belief in one or more pro-positions of a certain kind; it is
living assurance begotten of a rare experience. Strong personalities alone are
125
capable of rising to this experience and the higher Fatalism implied in it

(This]) fatalismislife and bound-less power which recognizes no
obstruction, and can make a man calmly offer his prayers when bullets are
showering around him: Reconstruction,. pp. 109-10.)

Tou yakkey dar fitrat-e-khod ghotah-zun;
mard-e-Haq shau ber zun-o-takhmin
matun.

) (
[Tou apni fitrat kay andar ghotah-zun ho kar
Haq Taala ka (itaat shaar) bandah bun
apney zun-o-takhmin per nah itra.]
Dive into your inner nature for a moment,
become a man of truth, dont rely on mere conjecture:

Ta babeini zasht-o-khoob kaar cheist;
andar
ein neh
pardah-e-asrar cheist.
) (
[Pher tou deikhh ley ga keh aamal ki achhaeyi aur boraeyi kaya hai,
aur asrar kay inn nou pardon (kainat) kay andar kaya hai.]
That you may see the right and wrong of things,
and know what secrets lie behind these nine veils.

Her keh az serr-e-Nabi girad nasib;
hum beh Jibril-e-Amin gardad qarib.
( ) ( )

)( ) (
126
[Jo shakhs Nabi Karim (S.A.W.) kay raaz-e-(shariat)

sey hissah paata hai
woh Jibril Amin (A.S.) (jo hikmat ki alamat hein)
kay bhi qarib ho jaata hai.]
He who shares in the experiences of the Prophet (S.A.W.)
gets close to the faithful Gabriel.
(The angel Gabriel is described in the Quran as the faithful spirit (ruh u1amin) that has brought revelation on thy heart xxvi. 193. Close to
Gabriel may signify that the person now enjoys the privilege of receiving
direct revelation from God.)

Ay keh mi-naazi beh Quran-e-Azim;
ta koja dar hojrah mi-bashi

moqim.
[Ay Musliman! Tou jo Quran Pak per fakhar karta hai

kabb takk hojrah nashin rehey ga.]
O you who are proud of having the great Quran,
how long will you sit (inactive) in cell?

Dar jahan asrar-e-deen ra faash kon;
ra faash kon.
noktah-e-sharah-e-mobin
( )
[(Bahar nikal) Deen ka raaz
aur sharaa-e-mobin ka noktah faash kar.]

Reveal to the world the essence of religion,
and the significance of the clear Shariah;

127
Kas nagardad dar jahan mohtaj-e-kas;

noktah-e-sharah-e-mobin
ein ast-o-bus.
[Sharaa-e-mobin ka noktah yeh hai keh dunya mein koeyi insan

kissi doosrey insan ka mohtaj nah rehey.]
None need be dependent on another (for onesprimary needs);
this is the sum and substance of the clear Shariah.
(In one of his letters to the Quaid-i-Azam, Iqbal has unequivocally stated
that if the Shariah of Islam is enforced, the essentials of a peaceful life are
fully assured.)

Maktab-o-Mulla sakhon-ha saakhtund;

Mominaan ein noktah ra na-shanakhtund
[Ulema apney madrasson mein mehaz baatein banatey hein,

nah woh iss noktey ko samajhtey hein nah Mominon ko samjhatey hein.]
The jurists and the theologians have spun long tales;
the faithful have failed to grasp this point.

Zindah quomey bowud az taawil-e-mard;

aatish-e-oo dar zamir-e-oo fasard.
[Musliman zindah quom thhey magar ehkam-e-deen ki taawilon ney

onnhein mout sey humkinar kar diya;
onn kay zamir kay andar jo aag thhi woh bojh choki hai.]
128
A living nation met its death due to misinterpretations,

her heart lost fire (of life).

Sufiyaan-e-basafa ra deidahum;

sheikh-e-maktab ra niko sanjeedahum.
[Mien ney Sufiyan-e-basafa ko deikhha hai
aur ulema-e-madaris ko bhi khoob perkhha hai.]

I have seen Sufis of pure heart
and taken good stock of the teacher in school.
(The Prophet refers to Mirza Ghulam Ahmad of Qadian. who tried to
interpret certain Quranic verses so that he could prove the genuineness of
his Prophethood.)

Asr-e-mun paighanmbari hum aafrid;
) (

aan-keh dar Quran baghair az khod nadeid.
[Meyrey dour ney eik nabi (Mirza Qadiyan) bhi deikhha hai,
woh jissey Quran Pak mein apney sawaey aur kochh nazar nah aya.]
My age produced a prophet too,
who could see in the Quran nothing but himself;

Her yakkey danaey Quran-o-khabar;

dar shariat kum swaad-o-kum nazar.
129
[Yeh sabb Quran-o-Hadis kay alam honay kay daaweydar hein

magar Shariat sey bibehrah aur oss kay raaz deikhhney sey bibasar.]
Every one of them is fully conversant with the Quran and the traditions;
but they are totally unaware of the true significance of the Shariah.
(Their knowledge is theoretical only; they lack fire of conviction and zeal
for activity, for they have missed the true spirit of the message.)

Aql-o-naql aftadah dar bund-e-hawus;
menber
shan-e-menber kaak ast-o-bus.
( )
*
[Onn ki aql-o-naql hawus kay bund mein bandhi hoeyi hai,
onn ka menber sirf kaak* hai.
(woh sirf pait kay bandey hein)]

(* Kaak eik qisam ki chhoti sei rooti hai.
Menber-e-Kaak iss chobi maiz ko kehtey hein

jiss per naanbaeyi rakhh kar roti baichta hai.)
Reason and tradition both have fallen prey to lust;
their pulpit is a counter for the display of their wares.
(Reason and tradition stand for two kinds of knowledge into which
pursuit of learning was divided in classical Islamic period, corresponding to
what is called aql and naql.The latter stands for all those aspects of learning
that deal exclusively with religious problems, while the former refers to all
those branches of learning that today come under the title of science and
humanities.)

Z-ein Kalimaan neist ummeid-e-kashood;
130
aastein-ha bi-yaddey baiza chih sood.
' '

[Inn Kalimon sey koeyi ummeid rakhhna la-hasil hai

keh woh quom kay halaat darost kar sakein gay;
kiyuonkeh onn ki aastinein yadd-e-baiza sey khali hein.]
There is no hope of salvation from these reformers.
What is the use of the sleeve when it lacks the White Hand?
(Kaliman, plural of Kalim, the title of Moses.
Kalim in Iqbal stands for an ideal reformer, prophet, teacher.
White Hand is a miracle of Moses.)

Kaar-e-aqwam-o-millal naayad darost;
az amal banoma keh Haq dar dast-e-tost.
)(
[Quomon aur millaton kay kaam iss tarah naheen sanwartey,

apney amal sey sabat kar keh Haq (sachaeyi) teyrey pass hai.]
The problems of the nations cannot be set right by you,
unless you prove by action that you are the bearer of truth.
15th February, 2013
131
INQILAB
HOW
THE TUSSLE-I
The advent of journey from La to Illa triggers the tussle between Aql
and Dil. Dr. M.A.K. Khalil explains that Aql and Dil are used
metaphorically for Intellect and Intuition respectively. The controversy of
the relative efficacy of these two means of knowing the Truth about
the Wujood (Existence) and the Zat (Essence) of God and His relationship
with the Universe, both material and spiritual, has always existed in human
thinking.
Search for an acceptable compromise in the controversy of the
precedence of one system over the other was one of the aims and purposes
of Allamah Iqbal's life-long fervent struggle in intellectual pursuits. This
theme comes up frequently in all his books
Allamah Iqbal has used 'Aql, Khirad, Danish (Intellect), Ilm
(Knowledge), Takhmin O Zan (Reasoning and Logical Thinking)
132
synonymously for ways of acquiring the knowledge of the material

Universe. The ways depending upon the above faculties are the material
ways of experimentation and reasoning.
Similarly, he has used Dil, Jigar (Heart), Wajdan (Intuition, Love of
God), Iman (Faith, Belief in the realities of the Unseen or Transcendental
Universe, based on Revelation, i.e. Kashf, Ilham, with climax in wahy)
synonymously for the means of acquiring knowledge of the spiritual
Universe.
Some critics of Allamah Iqbal have expressed the opinion that there is
contradiction in his poetic and prose works regarding the relative role of
Intuition and Intellect with respect to Muslims. This apparent contradiction
can be resolved by a little contemplation.
Firstly, such apparent contradictions are frequent in his writings on
other subjects also. In each such case the appreciation for or condemnation
of the same object or concept is with reference to the good and bad
categories of the same. For example, he has shown very great appreciation
and reverence for Sufis like Mujaddid Alf Thani, Ali Bin Uthman al-Hujwiri
and Mawlana Rumi and the tassawwuf they represent. At the same time he
has expressed frustration at the people's intellectual slavery to the half
baked Sufis and Mullahs with empty flagons and devoid of the Longing
and Love of God as well as that of humanity
Similarly, in the matter of the controversy of Intellect and Intuition he
has recognized two different situations in one of which Intellect gets
precedence over Intuition and in the other the precedence is reversed. He has
also talked about two kinds of Intellect. One of these is acceptable, though it
may or may not get precedence over Intuition, and the other is
unquestionably detestable.
In this context it must be understood that he has set two goals for the
Muslim Ummah. One is the immediate but interim goal. This is the
renaissance and rejuvenation of the Muslim world and Muslim society so
that it may regain its lost position in the world community. Though the dual
task of inner reconstruction and outer adjustment to the changed conditions
of the present day world, which are the prerequisites for this goal, require
Intuition as well as Intellect, the latter has precedence over the former. This
is the central theme of his prose book titled The Reconstruction of
Religious Thought in Islam.
133
The second and the more important task before the Ummah and, in fact
its very mission, is the establishment and administration of a super-national
divinely guided State, which can be called the Islamic State. The
Ummah was created and divinely commissioned for this purpose, vide The
Holy Quran 3:110; 9:32, 33; 48:28; and 61:9, and the Holy Prophet's
S.A.W. Sermon at the last pilgrimage. This forms the theme, and in fact the
goal of all his poetic works.
The inner preparation and superb perseverance necessary for achieving
this goal is not possible with Intellect alone. It requires the real and ardent
Love of God, which is the basis for and is synonymous with Iman or
Intuition. Unswerving belief in and comprehension of the Wujood as well as
the dhat of God it is essential for developing this inner or spiritual strength,
which alone would enable Muslims to make the supreme sacrifices
necessary for the attainment of this goal.
Out of six qualities stated by Mawlana Rumi, which establish the
precedence of Intuition over Intellect the following two stand out as preeminent in this respect: i. It is not possible to know the dhat of the Ultimate
Being (God) through Theoretical Reasoning alone. This needs Intuition.
Reason is the Light and Guide, but not the goal, says Rumi.
Allamah Iqbal echoes the same sentiment: The Intellect from the
threshold is not far but it is not destined for the (Divine) Presence ii.
Intellect is utilitarian and weighs profit and loss before taking a step. Love is
not utilitarian. Allamah Iqbal also confirms this: Intellect is matured through
Prudence; Love is rendered immature by Prudence. Love jumped into
Nimruds fire without fear; Intellect is still watching the spectacle on the roof
with fear.
The second category of Intellect is the one which has led mankind away
from God and into the arms of materialism, capitalism and nationalistimperialism. The havoc played by the Western nations against defenseless
humanity throughout the world over the last three centuries is well known
and does not need elaboration. This is the class of Intellect which Allamah
Iqbal considers worthy of condemnation to the gallows.
Dr Khalil has introduced the subject matter with concise elocution, but
a reader having little to do with tassawwuf may find it difficult to
comprehend. Therefore, to put it across in simpler words avoiding
terminology of Sufism it may be said that when a man sets upon a journey
from La to Illa to establish link with his Creator, it marks the beginning of a
tussle, a battle between Aql and Dil.
134
In this chapter the poetical works related to this tussle are included.
All these are taken from Bang-e-Dara and reproduced in the same order in
which Allamah has placed them in his book. All the poems are translated by
Dr. M.A.K. Khalil with explanatory notes where needed.
THE INTELLECT AND THE HEART
Aql-o-Dil:

Aql ney eik dinn yeh dil sey kaha;
bhholey bhatkey ki rahnoma hon mien.
One day Intellect said to the heart:
A guide to the misguided ones I am.

Hon zamin per, gozar falak peh mera;
deikhh tuo kis qadar rasa hon mien.
Being on the earth I reach up to the sky;
look, how deep in comprehension I am.

Kaam dunya mein rehbari hai mera;
misl-e-Khizar khajastah-pa hon mien.
(Mobarak qadamon wala.)

Guidance on earth is my sole occupation;
like the auspicious Khizar (A.S.) in character I am.

135
Hon mofassir-e-kitab-e-husti ki;

mazhar-e-shan-e-Kibriya hon mein.
Interpreter of the book of life I am.
The Manifestation of God's Glory I am.

Boond ekk khoon ki hai tou laikan;
ghairat-e-laal-e-bibaha hon mien.
You are only a drop of blood,
but the invaluable ruby's envy I am.

Dil ney sonn kar kaha yeh sabb such hai;
per mojhey bhi tuo deikhh, kaya hon mien.
Hearing this, the heart said: All this is true.
But look at me as well, what I am.

Raaz-e-husti ko tou samajhti hai;
aur ankhhon sey deikhhta hon mien.
You understand the secrets of life,
but seeing them with my own eyes I am.

Hai tojhey wastah mazahar sey;
aur batan sey ashna hon mien.
Concerned with the manifest order you are
and acquainted with the inward I am.
136

Ilm tojh sey tuo maarfat mojh sey;
tou Khoda joo, Khoda noma hon mien.
)Khoda ki pehchan.( :
)Khoda ko talash karney wala.(
)Khoda deikhhaney wala.(

:
Learning is from you, but Divine Knowledge is from me;

you only seek Divinity, but showing Divinity I am.

Ilm ki intiha hai bitaabi;
iss marz ki magar dawa hon mien.
Restlessness is the end of Knowledge*,
but the remedy for that malady I am.
(*Knowledge does not lead to the comprehension of the Essence of God. It
only confuses the seeker between the different explanations offered by
different scholars. On the other hand the heart guides one to the final goal.)

Shamaa tou mehfil-e-sadaqat ki;
hosn ki bazm ka diya hon mien.
You are the candle of the assembly of Truth;
the lamp of the Divine Beauty's assemblage I am.

Tou zaman-o-makan sey rishtah bapa;
taer-e-Sidrah ashna hon mien.
137
)( :
)Woh moqam jo Jibril (A.S.) ki pervaz ki aakhri hud hai.(

You are related to time and space;
the bird recognizing the Sidrah I am.

Kis bolandi peh hai moqam mera;
Arsh Rabb-e-Jalil ka hon mien.
Look at the grandeur of my station;
the throne of the God of Majesty I am.
(Translated by Dr. M.A.K. Khalil)
PATHOS OF LOVE
Dard-e-Ishq:
Dr Khalil observed that the influence of Islam on transforming the preIslamic love in literary works, especially poetry from amorous love to the
Gods Love, the love of the Holy Prophet S.A.W and his descendants and
love of Man. This resulted in the appearance of the mystical poetry of Islam.
This class of poetry deals with the Love of God and Love of mankind. This
love, directly or indirectly, forms the subject of many of Allamah Iqbal's
poetic works. Such Love has several facets and attributes and imposes
several responsibilities and duties and confers different degrees of felicity
upon the Lover. These matters are contained in several poems and they will
come to light as we proceed with this commentary.
One facet of such Love is the pathos of separation from the Beloved,
i.e. God and the ardent Longing in the Lover's heart to establish and witness
the Unity of Man in the terrestrial world, as a part of the Islamic State's
ideology and the Audience with God in the spiritual world after death.
According to the Holy Quran 56:8-56 and particularly 10-11 attainment of
the latter goal in the Hereafter is the highest felicity for a true Mumin. The
attainment of these two super felicities requires real Love without even a
shadow of ostentation. The Lover is required to keep his Love concealed in
his breast and this poem emphasizes this duty and obligation of the Lover.
138
This poem has undertones of Wahdat-al-Wujood in which Allamah

Iqbal believed earlier in his life... This theory postulates that all creation
including Man is part and parcel of the same entity, i.e. the Eternal Being.
Man has been separated from that Being by being born and this separation
haunts him all his life.
!

Ay dard-e-ishq! Hai gohar-e-aabdar tou;
)Chamakdar moti.) :
na-mehramon mein deikhh nah ho ashkar tou.

O Pathos of Love! You are a glossy pearl.
Beware; you should not appear among strangers.

Penhan teh-e-niqab teri jalwah-gah hai;
:
zahar parast mehfil-e-nau ki nigah hai.
)Cheezon kay zahar per murney wala.)
The theatre of your display is concealed under the veil;

the modern audience' eye accepts only the visible display.

!
Aeyi naeyi hawa chaman-e-hust-o-bood mein;
ay dard-e-ishq! Abb naheen lazza namood mein.
)Husti aur wujood.) :
New breeze has arrived in the Existence' garden O Pathos of Love!

Now there is no pleasure in display.

Haan khod nomaiyuon ki tojhey jostjoo nah ho;
139
mannat pazir nalah-e-bulbul ka tou nah ho.

)Ehsan-mand.) :
Beware! You should not be striving for ostentation!

You should not be obligated to the nightingale's lament!

Khali sharab-e-ishq sey laaley ka jaam ho;
pani ki boond giriyah-e-shabnam ka naam ho.
The tulip's wine-cup should be devoid of wine.
The dew's tear should be a mere drop of water.

Penhan daroon-e-seinah kaheen raaz ho tera;
ashk-e-jigar godaaz nah ghummaz ho tera.
)Zahar ho.) :
Your secret should be hidden in the bosom somewhere;

your heart-melting tear should not be your betrayer.

Goya zobaan-e-shaer-e-rungein biyan nah ho;
awaaz-e-naey mein shikwah-e-forqat nehan nah ho.
)Bansari ki awaaz.) :
The flowery-styled poet's tongue should not be talking.
Separation's complaint should not be concealed in flute's music.

Yeh dour noktah chein hai, kaheen chhop kay baithh reh;
jiss dil mein tou makin hai, waheen chhop kay baithh reh.
This age is a critic, go and somewhere conceal yourself in the heart
140
in which you are residing conceal yourself.
!

Ghafil! Hai tojh sey hairat-e-ilm aafridah deikhh;

)Mutlashi.) :
joya naheen teri nigah naraseedah deikhh.

The learning's surprise is neglecting* you, beware!
Your immature eye is not the seeker of Truth, beware.
(The present day scientific knowledge has revealed many things which
astonish mankind. In these circumstances love, especially Divine Love is a
nebulous concept to most people and does not seem to produce any tangible
results, on account of which it is neglected by them.)

Rehney dey jostjoo mein khayal-e-bolund ko;
hairat mein chhorr deidah-e-hikmat pasand ko.
Let the elegant thought remain in search of Truth.
Let your wisdom-loving eye remain in astonishment.

Jiss ki bahaar tou ho yeh aisa chaman naheen;
qabil teri namood kay yeh anjuman naheen.
This is not the garden whose spring you may be.
This is not the audience worthy of your appearance.

Yeh anjuman hai koshtah-e-nazzarah-e-majaz;
maqsud teri nigah ka khalwat saraey raaz.
This audience is the lover of the material sights.
The purpose of your sight is the closet of secrecy.
141

Her dil maey khayal ki musti sey choor hai;
kochh aur aaj kal kay Kalimon ka Toor hai.
Every heart is intoxicated with the wine of thinking;
something different is the Toor of the Kalims of this age.
(Sub-conscious Longing to see God is lacking in the present day
so called seekers of the Truth.)
THE HEART
Dil:
Man has only the potential for reaching the high position of the
Vicegerent of God on earth and needs very hard work for attaining it. This
effort includes an ardent Love of God and the Holy Prophet S.A.W. Such
Love would lead Man to the state of complete submission of his own will to
the Will of God, to lead a life of complete devotion to God; complete self
discipline and a state of the mind in which he would consider no sacrifice
too great in the struggle for His Cause, wrote Dr Khalil while mentioning
the underlying thought this poem.
He adds that the present day Man has drifted away from submission to
God and towards submission to Taghoot. This has resulted in greed,
jealousy, arrogance and prejudice, which are Man's cardinal sins and the root
of all sins, individual as well as social, national and international.
As the re-establishment and propagation of Islamic values and the
struggle for the reconstruction of Islamic society, which would struggle for
and establish the super-national Islamic State, was the raison d'etre of
Allamah Iqbal's poetry this thought abounds in his works, including the
present poem. It is not sufficient to claim the Love of God verbally. This
Love has to be demonstrated and proven by sacrifices in His Cause.
Allamah Iqbal emphasizes the need for participating in the ibadah in
the broad sense of the term and not just personal piety and hair splitting of
the intricacies of the Shariah. He has forcefully emphasized throughout his
142
works the need for the Love of God to be the motivation of all human efforts
in order to make them effective as well as acceptable to God
The present poem gives some indication of what the true Love of God
means. It shows that the highest dangers and the greatest losses in His Cause
are imminent for those struggling therein and that, though they may lead to
material losses and even loss of life, the result is the reward of eternal bliss,
which only those can appreciate and enjoy whom God has endowed with
such light (The Holy Qur'an 2:153-57).

Qissah-e-daar-o-rusan baazi-e-tiflanah dil;
iltijaaey arni sorkhi-e-afsanah-e-dil.
)Bachon ka khhail.) :
Tales of gallows and crucifixion are mere child's play for the Heart.
The request of Arini* is only the title of the story of the Heart.
(*This alludes to the several verses of the Holy Quran in which the desire
of Musa (A.S) to see God has been mentioned, especially 7:143, in which
this word occurs.)

Ya Rabb! Iss saghar-e-lubraiz ki maey kaya ho-gi;
jaadah-e-molk-e-baqa hai khat-e-paimanah-e-dil.
:
(Hamaishah ki zindagi ka rastah)
O Lord! How powerful the full cup of that wine would be?
The Way to eternity is each single line on the measuring cup of the Heart.

Abr-e-rehmat thha keh thhi ishq ki bijli ya Rabb!
Jal gaeyi mazraa-e-husti tou oga danah-e-dil.
(Khheiti.) :
143
O Lord! Was it the cloud of mercy or the thunderbolt of Love,

when the life's crop got burned down, sprouted the seed of the Heart.

!
Hosn ka gunj-e-gran mayah tojhey mil jaata;
tou ney Farhad! Nah khhoda kabhi veranah-e-dil.
(Bebaha khazanah.)
:
You would have got the Beauty's bountiful treasure,
O Farhad*! You never dug into the ruins of the Heart.
(*Lover of Shirin in the Persian epic of love titled Khusro Wa Shirin
by Hakim Abu Muhammad Ilyas Jamal al-Din).

!
Arsh ka hai kabhi Kaabey ka hai dhhoka iss per;
kiss ki manzil hai Elahi! Mera kashanah-e-dil.
Now it looks like the Arsh , now like the Ka'bah.
O God! Whose lodging is the abode of my Heart.

Iss ko apna hai janon aur mojhey souda apna;
dil kissi aur ka devanah, mien devanah-e-dil.
It has its own junoon* and I have my own sawda;*
the Heart loves someone else and I love the Heart.
(*Junoon and Sawda: Both are Arabic words and mean insanity; used
in Urdu and Persian for the extreme love in which the lover loses his
logic and behaves like a lunatic.)

Tou samajhta naheen ay zahid-e-nadan iss ko;
rashk-e-sadd sajdah hai ekk laghzish-e-mustanah-e-dil.
144
You do not comprehend this, O simple hearted ascetic!

Envy of a thousand prostrations is one slip of the Heart.

Khak kay dhair ko ikseer bana deyti hai;
woh asar rakhhti hai khakistar-e-pervanah-e-dil.
(Morad hai insan.)

:
It changes the heap of earth into elixir;
such is the power of the ashes of the Heart.

Ishq kay daam mein phhans kar yeh reha hota hai;
barq girti hai tou yeh nakhal hara hota hai.
(Powda, drakht.) :
It gains freedom after being caught in the net of Love;

on being thunder-struck greens up the tree of the Heart
THE OCEAN WAVE
Mouj-e-Darya:
In this poem Allamah talks Mans dynamism. A dynamic person gets

restless when he is deprived of the opportunities for action. This is shown in
the climax of the poem in the last verse.

Moztarib rakhhta hai meyra dil-e-bitaab mojhey;
ain-e-husti hai tarrap surat-e-seimaab mojhey.
(Paarah.) :
145
My impatient heart keeps me relentlessly restless;

like mercury agitation is the essence of life to me.

Mouj hai naam mera, behar hai payab mojhey;
ho nah zinjir kabhi halqah-e-gardab mojhey.

(Thhorra pani jiss sey adami paidal gozar jaaey.)
Wave is my name, the sea is fordable to me;
the whirlpool's circle would never be a chain to me.

Aab mein misl-e-hawa jaata hai tousan meyra;
khar-e-mahi sey nah uttka kabhi daman meyra.
(Ghhorra.) :
(Machhli pakkarrney wala kanta.)

My steed speeds in the water like wind.
The fishing tackle has never caught my skirt.

Mien ochhalti hon kabhi jazb-e-meh-e-kamil sey;
josh mein sar ko putakti hon kabhi sahil sey.
(Poorey chaand ki kashash.) :

Sometimes I jump up due to attraction of the full moon;
sometimes in excitement I strike my head on the shore.

146
Hon woh rahro keh mohabat hai mojhey manzil sey;

kiyuon tarrapti hon, yeh poochhey koeyi meyrey dil sey.
I am the traveler who loves destination;
someone should ask me why I always jump.

Zehmat-e-tungi-e-darya sey garaizan hon mien;
wosaat-e-behar ki forqat mein parishan hon mien.
Fleeing from the discomfort of the narrow river
I am upset by separation from the ocean's vastness I am.
FAREWELL O WORLD'S CONGREGATION!
(Adapted from Ralph Waldo Emerson)

Rokhsat ay bazm-e-jahan
()
In this poem Allamah opines that the present day social life with the
maddening crowd's ignoble strife is not conducive to creating noble feelings
or knowledge of God in Man. These virtues can be acquired only in the
bosom of nature.
!

Rokhsat ay bazm-e-jahan! Sooey watan jaata hon mien;
aah iss abad veraney mein ghhabrata hon mien.
Farewell O worldly companions! I am going to my homeland.
I am feeling unhappy in this well-populated wilderness.
147
Bus-keh mien afsordah dil hon, dar-khor-e-mehfil naheen;

tou merey qabil naheen hai, mien terey qabil naheen.
)Mehfil kay qabil.) :
I am very much dejected, unsuitable for assemblies I am;

neither you are suitable for me nor suitable for you I am.

Qiad hai, darbar-e-sultan-o-shabastan-e-wazir;
torr kar nikaley ga zinjir-e-talaeyi ka aseer.
The king's audience and the minister's bed-chamber each is a prison;
the golden chain's prisoner will break himself free from this prison.

Go barri lazzat teri hungamah araeyi mein hai;
ajnabiyat sei magar teyri shansaeyi mein hai.
Though much pleasure is in embellishing your assembly,
but some kind of strangeness is in your acquaintance.

Moddaton teyrey khod-araon sey hum-sohbat raha;
moddaton bitaab mouj-e-behar ki surat raha.
)Khod pasand loug.) :
I remained long in company of your self-centered people;

I remain restless for long like the waves of the ocean.

Moddaton baithha terey hungamah-e-ishrat mein mien;
roshni ki jostjoo karta raha zolmat mein mien.
I remained long in your luxury gatherings;
148
I remained long searching for light in the darkness.

Moddaton dhondha kiya nazarah-e-gul-khar mein; aah;
woh Yusuf nah haath aya terey bazaar mein.
I searched long for the rose' sight among thorns;
Ah! I have not found that Yusuf in your market place.
(Yusuf (A.S.) possessed both material and spiritual beauty, which has
become proverbial in Islamic literature. Looking for and not getting Yusuf
(A.S.) is metaphorically used for searching for and failing to find some
invaluable object such as knowledge.)

Chashm-e-hairan dhondhti abb aur nazarey ko hai;
aarzoo sahil ki mojh toofan kay maarey ko hai.
The perplexed eye for another scene is searching;
as storm-stricken my eye for coast is searching.

!
Chhorr kar manind-e-boo teyra chaman jaata hon mien;
rokhsat ay bazm-e-jahan! Sooey watan jaata hon mien.
Leaving your garden like fragrance I am going.
Farewell! O worldly company I am going to the homeland.

Ghhar banaya hai sakoot-e-daman-e-kohsar mein;
aah yeh lazzat kahan mousiqi-e-goftar mein.
I have made my home in the quietness of the mountain side.
Ah! I do not get this pleasure in conversation's music!
149

Hum-nashin nargis-e-shehla, rafiq-e-gul hon mien;
hai chaman meyra watan, humsaiyh-e-bulbul hon mien.
Associate of Nargis-i-Shahlah, and rose's companion I am;
the garden is my homeland, nightingale's associate I am.
(Nargis-i-Shahlah: The narcissus which is reddish-blue instead of white or
yellow. Nargis-i-Shahlah is invaluable on account of being very rare.)

Shaam ko awaz chashmon ki solati hai mojhey;
sobh farsh-e-sabz sey koyl jagati hai mojhey.
The sound of the spring's music lulls me to sleep.
The morning cuckoo from the green carpet wakes me up.

Bazm-e-husti mein hai sabb ko mehfil araeyi pasand;
hai dil-e-shaer ko laikan konj-e-tunhaeyi pasand.
)Konah, Goshah.) :
Everyone in the world assemblage social life likes the poet's heart
but the solitude's corner likes.

Hai janon mojh ko keh ghhabrata hon abadi mein mien;
dhondhta pherta hon kis ko koh ki wadi mein mien.
I am verged on lunacy by being perturbed in habitations,
for whom I am searching, roaming in the mountain valleys?\

Shouq kis ka sabzah-zaaron mein pherata hai mojhey;
150
aur chashmon kay kinarey per solata hai mojhey.

Whose love makes me roam in the meadows?
And makes me sleep on the spring's banks?

!
Taanah-zun hai tou keh shaida konj-e-ozlat ka hon mien;
deikhh ay ghafil! Payami bazm-e-qudrat ka hon mien.
You taunt me that fond of the corner of retirement I am.
Look O imprudent one! Messenger of Nature's assembly I am.

Hum watan shamshad ka, qomri ka mien hum-raaz hon;
iss chamman ki khamshi mein gosh bar awaz hon.
)Awaaz per kaan lagaey.) :

Compatriot of the elms, turtle-dove's confidante I am!
In this garden's silence in the state of anxiety I am!

Kochh jo sonta hon tuo auron ko sonaney kay leay;
deikhhta hon kochh tuo auron ko deikhhaney kay leay.
If I do hear something it is only to tell others.
If I do see something it is only to show others.

Ashiq-e-ozlat hai dil, naazan hon apney ghhar peh mien;
)Tunhaeyi ka ashiq.) :
khandah-zun hon masnad-e-Dara-o-Sikandar peh mien.

My heart is a lover of retirement, proud of my home I am.
Scoffing at the thrones of Dara and Sikandar I am.
151

Leitna zir-e-shajar rakhhta hai jadoo ka asar;
shaam kay taarey peh jabb parrti ho reh reh kar nazar.
How enchanting is the act of lying under the trees,
as now and then my sight falls at the evening star.

Ilm kay hairat kaddey mein hai kahan oss ki namood;
gul ki patti mein nazar aata hai raaz-e-hust-o-bood.
Where in the strange house of learning can this be seen!
The secret of universe can only in the rose-petal be seen.
THE STORY OF MAN

Sargozasht-e-Adam
Dr Khalil writes that though the poem is short it is full of mysticism
and has a large number of allusions to the Holy Quran and important events
in human history. However, the essence and the raison detre for the poem
comes in the last two verses. The end purpose of all human research and
thinking is ascertaining the nature of the ultimate Truth. Though this effort
has built up a large and rich treasure of knowledge the nature of the ultimate
Truth is still a mystery. It cannot be ascertained without the Love of God.

Sonney koeyi meri ghorbat ki dastan mojh sey;
bholaya qissah-e-paiman-e-awwalein mien ney.

:
(Pehla ehad, morad hai roz-e-azl.)
Someone should hear the tale of my emigration.*

152
I ignored the story of the primeval covenant**

(*Allusion to the Holy Quran 2:30-34, which describes the creation of
Adam (A.S.) and his spouse and their transfer to the earth. **Allusion to the
Holy Quran 3:81. This verse describes the pledge of the prophets to support
every prophet of God, not to disregard the prophets who were to appear in
the future, not to consider themselves exclusive custodians of the true Faith,
and not to oppose the Truth. The pledge of a prophet is binding on
his Ummah. However, the human race has betrayed this trust throughout its
history except a few righteous people who believed in and testified to the
Truth and the message of God as brought by the successive prophets.)

Lagi nah meyri tabiyat Riaz-e-Jannat mein;
piya shaoor ka jaam jabb jaam-e-aatshein mien ney.
)Taiz sharab ka piyalah.) :

I did not feel attachment to the garden of Paradise,
when I drank the fiery cup of Intellection.*
(*The process of comprehension of all things as taught by God and is the

criterion for Man's distinction from other of God's creation such as angels.
Endowed with such a faculty Man was sent to the earth to populate it and
maintain its order and beauty as created by God. According to the Holy
Qur'an the emigration of at Adam A.S. was not a punishment but a
responsibility bestowed by God on him for which he had been prepared and
pre-ordained.)

Rehi haqiqat-e-alam ki jostjoo mojh ko;
deikhhaya ouj-e-khayal-e-falak nashin mien ney.
)Asman takk ponhchney wala khayal.)
I remained in pursuit of the Truth of the universe.

I exhibited the excellence of elegant thoughts.
153
(Search for knowledge has been an inseparable part of Man's nature since
his creation.)

Mila mizaaj-e-taghiyar pasand kochh aisa;
kiya qarar nah zir-e-falak kaheen mien ney.
)Badalney wala.)
:
I got such a change-loving temperament

that I did not settle anywhere under the sky.*
(*Allusion to the constantly wandering nature of the human race throughout
history. It also refers to the constantly changing thought of Man.)

Nikala Kaabey sey pathhar ki mooratyuon ko kabhi;
kabhi botton ko banaya Haram nashin mien ney.
Sometimes I removed the stone idols from the Ka'bah.
Sometimes I established the idols in the Haram.

Kabhi mien zouq-e-takalum mein Toor takk pohncha;
chhopaya noor-e-azl zir-e-aastein mien ney.
Sometimes I arrived at Toor in my desire to speak
and I concealed the Eternal Light up my sleeve.

Kabhi Saleeb peh apnon ney mojh ko lattkaya;
kiya falak ko safar, chhorr kar zamin mien ney.
Sometimes I was nailed to the cross by my own clan.
I rose to the Celestial world leaving the earth.
154

Kabhi mien Ghaar-e-Hira mein chhopa raha barson;
diya jahan ko kabhi jaam-e-akharin mien ney.
Sometimes I remained hidden in Cave of Hira for years.
Sometimes I gave the world the last cup of Divine wine.*
(*Allusion to the Last message of God to Man
contained in the Holy Qur'an.)

Sonaya Hind mein aa-kar sarood-e-Rabbani;
pasand ki kabhi Yonan ki sar-zamin mien ney.
(Murad hai Allah Talala ka paigham.)

Coming to India I played the Divine Orchestra.*
Sometimes I chose the land of Greece.
(*Allusion to the large number of pious persons
who preached Tawhid of God and that of mankind in India.)

Dayar-e-Hind ney jiss dum meri sada nah soni;
basaya khitah-e-Japan-o-molk-e-Chin mien ney.
When the people of India paid no heed to my call,
I populated the countries of China and Japan.*
(*Allusion to the persecution of Buddhists by the idol worshipping, casteridden and Brahman-dominated Hindu society, on account of which
Buddhism which stood of Tawhid-i-Insaniyat and a caste-less society all but
disappeared from India. Buddhists migrated to and settled in far off places,
including China and Japan.)
155

Banaya zarron ki tarkib sey kabhi alam;
khalaf-e-maani taalim ehl-e-Deen mien ney.
Sometimes I created the universe by combining elements;
I did this against the meanings of priests' preaching.*
(*Allusion to the cosmology and astronomy as evolved in Europe during the
Renaissance period. The findings of astronomy were considered heretic by
the Roman Catholic Church under the influence of the Greek cosmology
which had entered Christian thought and had assumed the position of being a
part of the Christian religion.)

Lahoo sey lal kiya sainkarron zaminon ko;
jahan mein chhairr kay paikar-e-Aql-o-Deen mien ney.
:
(Aql aur deen kl jang.)
I stained hundreds of lands with blood
when I started the war between Intellect and religion.*

(*Allusion to the persecution and bloodshed in the Christendom, due to the
differences in belief with the Roman Catholic Church during and after the
Reformation.)

Samajh mein aeyi haqiqat nah jabb sitaron ki;
issi khayal mein raatein gozar dein mien ney.
When I could not understand the reality of stars,
I passed sleepless nights in this contemplation.

Dra sakein nah Kalisa ki mojh ko talwarein;
156
seikhhaya masaalah-e-gardish-e-zamin mien ney.

The swords of the Church could not frighten me
when I taught the theory of earth's revolution.*
(*Allusion to Galileo, the famous Italian scientist who presented the theory
of the spherical nature of the earth and its revolution round the sun as
opposed to the Greek philosophy which taught the earth to be flat and the
center of the universe. The Christian Church was so much influenced by
Greek thought that they considered Greek philosophy to be part of the
Christian faith. Hence, they declared Galileo a heretic.)

Kashash ka raaz howaidah kiya zamaney per;
laga kay aeinah-e-aql-e-doorbein mien ney.
)Zahar.) :
I demonstrated the gravity's secret to the world

using the far-sighted Intellect's mirror.

Kiya aseer shoaon ko, barq-e-moztar ko;
bana-di ghairat-e-jannat yeh sarzamin mien ney.
I arrested radiations and the restless electricity.
I made the earth the source of envy to Paradise.
(Allusion to the achievements of modern science and technology.)
!

Magar khabar nah mili aah! Raaz-e-husti ki;
kiya khird sey jahan ko teh

nagin mien ney.
(Taskhir.)
:
Ah! But I could not reach the Existence' secrets,

though I made the world beautiful with my Intellect.
157

Hoeyi jo chashm-e-mazahar parast wa aakhar;
tuo paya khanah-e-dil mein ossey makin mien ney.

:
(Qodrat kay mazahar ko poojney waley.)
When my materialistic eye opened
I found Him lodged in my own heart.
GHAZAL-Part I
***** (4) *****

Aql tends to be apprehensive while facing challenges in life; whereas
Dil does it with determination, resolution and hope.

Laaon woh tinkay kaheen sey ashianey kay leay;
bijliyan bitaab hon jinn ko jalaney kay leay.
I should procure such straws for my nest from somewhere
for burning which the lightning may be restless.
(One should be prepared to sacrifice everything in the Love
of God.)

Waaey nakaami, falak ney taak kar torra ossey;
mien ney jiss dali ko tarra ashianey kay leay.
Alas! O despair! The sky broke it down intently;
whichever branch I selected for my nest.
158
(Under the influence of Greek cosmology the sky was

considered to control human destiny throughout the ancient
world. In particular it was believed to bring ill luck. Though
this belief no longer exists the expression still continues in
Urdu and Persian literature.)

Aankhh mil jaati hai haftaad-o-duo millat sey teri;
eik paimanah tera saarey zamaney kay leay.
You are contending with the seventy two nations;
one goblet of yours suits the whole world best.*
(*Allusion to the Hadith of the Holy Prophet S.A.W. that the
Muslim Ummah would be divided into seventy two sects. However, this
verse reminds Muslims that the Holy Quran has been sent down to guide
the entire world and unite the whole mankind into a super national society
and State. So the Muslims, who are its first recipients and custodians, should
keep their own brotherhood intact instead of being divided into seventy-two
mutually contending sects.)

Dil mein koeyi iss tarah ki awaaz paida karon;
lout jaaey asman meyrey mitaney kay leay.
I should create some such longing in my heart;
so the sky may turn around to annihilate me best.

Jamaa kar khirman tuo pehley danah danah chon kay tou;
aa-he niklay gi koeyi bijli jalaney kay leay.
Collect your harvest first by picking it grain by grain;
some thunderbolt will surely come out to annihilate it.
159
(Verses 4 and 5 mean that the highest felicity for a Lover of

God is to sacrifice all his hard-earned worldly possessions in
His cause.)

Pass thha nakaami-e-siyaad ka ay hum-saafir;
vernah mien, aur orr kay aata eik daney kay leay.
)Hum-awaaz, hum-nawa.)
I had regard for the failure of the hunter, O friend;
otherwise, why could I come over flying for one grain?

Iss chaman mein morgh-e-dil gaaey nah azadi ka geet;
aah yeh gulshan naheen aisey taraney kay leay.
The heart should not sing freedom's song in this garden.
Ah! This garden is not suitable for such odes!
THE UNFAITHFUL LOVER

Ashiq-e-Herjaeyi
Tussle, infighting, conflict between intellect and intuition leaves one
wandering when one fails to make the right choice. Like those who make
wrong choice, those who fail to choose between here and hereafter are also
bound to be losers. The righteous people show no complacence in making
the right choice to establish the link with the Creator.
Dr Khalil finds this long poem highly mystical and, for that reason,
difficult to understand. He adds: In the first part Allamah Iqbal mentions
the apparent contradictions in his character, in that he claims to love God but
is also involved in the love of many created objects, including human
160
beings. In the second part he explains that there is no contradiction in his

claim and that the appreciation and love of created objects exists only on
account of his Love for God and leads him towards his ultimate goal This
thought can be extended to any person who is a true Mu'min. Such a person's
love for God's creation is really a reflection of his Love for God.
(1)

Hai Ajab majmooa-e-azdad ay Iqbal tou;
rounaq-e-hungamah-e-mehfil bhi hai, tunha bhi hai.

:
)Aisey ausaf ka majmooa jo eik doosrey ki zidd hon.)
O Iqbal! You are a strange mixture of opposites;
you are the elegance of assemblys crowd as well as alone.

Teyrey hunganon sey ay diwanah-e-rungin nawa;
zeenat-e-gul bhi hai, araish-e-sehra bhi hai.
O lunatic with colorful song! Your struggles and efforts
are the gardens beauty as well as wilderness adornment.

Hum-nashin taaron ka hai tou riffaat-e-pervaz sey;
ay zamin farsa, qadam teyra falak paima bhi hai.
)Zamin per chalney pherney wala.)

You are the associate of stars due to your flights elegance:
O land traveler your steps also traverse the sky.
161

Ain shaghul mein paishani hai teyri sajdah raiz;
kochh terey maslak mein rung-e-mashrub-e-meina bhi hai.
Your forehead is in prostration in the midst of preoccupation with wine;
in your system are some colours of the system of goblets also.

Misl-e-booey gul libaas-e-rung sey oriyan hai tuo;
hai tou hikmat aafrin, laikan tojhey souda bhi hai.
Like flowers fragrance you are devoid of colours dress;
though you are a creator of wisdom you are also insane.

Jaanib-e-manzil rawan bi-naqsh-e-pa manind-e-mouj;
aur pher aftadah misl-e-sahil-e-darya bhi hai.
)Lehar ki tarah.) :
Like waves you are running to the destination without foot-prints;

and then you are also left behind like the sea-shore.
(This means that though you claim to pursue the path of the Love of God,
which ultimately leads to Fana Fi-Allah you are also involved in the love of
material objects of the universe, including human beings. Is this not
anomalous?)

Hosn-e-naswani hai bijli teyri fitrat kay leay;
pher ajab yeh hai keh teyra ishq bi-perva bhi hai.
Female beauty has the effect of electricity for your nature;
and strangely enough your loves are unconventional also.
162
(As you have Ishq-i-Majazi, including Husn-i-Niswan or female beauty

you really do not follow the customs of fidelity.)

Teyri husti ka hai ain-e-tafunan per madar;
tou kabhi eik aastaney per jabin farsa bhi hai?

)Goonagoeyi.( :

)Paishani ghhisney wali.):

Your existence depends on the amusements law:
Are you prostrating only at a single door step?

!
Hai hosinon mein wafa na-ashna teyra naam;
ay talawan kaish! Tou moshhoor bhi, roswa bhi hai.
(Woh shakhs jo apney andaaz badalta rehey.)

Among the beautiful you are famous for infidelity O fickle-minded!
You are famous as well as infamous.

Ley kay aya hai jahan mein adat-e-seimaab tou,
teyri bitaabi kay sadqay, hai ajab bitaab tou.
You have come into the world with mercurys nature;
your restlessness is lovable, you are very restless.
(2)

Ishq ki ashoftgi ney kar diya sehra jissey;
163
(Perishani.) :
mosht-e-khak aisi nehan zir-e-qaba rakhhta hon mien.
What the disturbance of love has turned into wilderness;

I keep that handful of dust concealed under the cloak.

Hein hazaron iss kay pehloo, rung her pehloo ka aur;
seinay mein heira koeyi tarsha hoa rakhhta hon mien.
It has thousands of facets, each of a different colour;
I keep such a multi-faceted diamond in my breast.

Dil naheen shaer ka, hai kaifiyaton ki rastkhaiz,
kaya khabar tojh ko daroon-e-seinah kaya rakhhta hon mien.
(Qiyamat.) :
The poets heart is but intoxications toil and hustle:

What do you know, what I keep inside my breast!

Aarzoo her kaifiyat mein ekk naey jalway ki hai;
moztarib hon, dil sakoon na-ashna rakhhta hon mien.
In every intoxication of Love there is a new effulgence of Longing;
I am restless, I have a heart unacquainted with rest.

Go hosein-e-tazah hai her lehzah maqsood-e-nazar;
hosn sey muzboot paiman-e-wafa rakhhta hon mien.
Though a new beauty every moment is the sights object,
164
I have a firm covenant of fidelity with the Beauty.

(Though I love the beauty of every new object of the material universe
I possess the everlasting Love of God in my heart.)

Biniazi sey hai paida meyri fitrat ka niaz;
soz-o-saaz-e-jostjoo misl-e-saba rakhhta hon mien.
Beniazi has created my natures Niaz;
I keep the struggle for the Longing like the zephyr.
(Beniazi (freedom from need, which is an attribute of God) has created the
opposite nature of niaz (or being in need) in me. This needfulness has
created the longing for the Sight of God, which is my strongest need and for
which I am wandering around like zephyr. This thought extends to the next
two verses.)

Mojab-e-taskin tamashaey sharar-e-jastahey;
ho naheen sakta keh dil barq ashna rakhhta hon mien.
(Tarrap kar ochhalney waali chingari.)

The spectacle of a single flying spark
cannot be assuasive as I have a thunderous heart.

Her taqaza ishq ki fitrat ka ho jiss sey khmosh;
aah woh kamil tajali modaa rakhhta hon mien.
What may fulfill every demand of the nature of Love Ah!
Attainment of that perfect effulgence is my aim.

Jostjoo kal ki leay pherti hai ajza mein mojhey;
165
hosn bipayan hai, dard ladawa rakhhta hon mien.

The search for the Whole misguides me into its parts.
The Beauty is boundless, I have the incurable pathos.
(According to the theory of Wahdat al-Shuhood God is the Whole or Real
Being and has a real Existence while the material objects of the universe are
merely the reflections of this Being. In my search for God I am temporarily
misguided to the objects of the material world. However, my objective is
always kept in view which guides me back to the right path.)

Zindagi olfat ki dard anjamiyuon sey hai meri;
ishq ko azad dastoor-e-wafa rakhhta hon mien.
:
(Woh kaifiyat jiss ki intiha dard hai.)
My life depends upon Love's extreme compassion,

but I keep the Love free of customs of fidelity.
(For the reasons mentioned in note above, though I appreciate and love the
material objects of the universe I keep that love free of the custom of
fidelity. This guides me away from them and towards the object of my real
Love, i.e. God.)

Such agar poochhey tuo aflas-e-takhiyal hai wafa;
dil mein her dum ekk niya mehshar bapa rakhhta hon mien.
(Khiyal ki nadari.) :
The truth is that lack of imagination produces fidelity;*
I have a new Resurrection Day ever fresh in my heart.
(People practice fidelity in their love for material objects, like human beings,
because of their lack of power of imagination on account of which they do
not realize that the material objects do not have a real existence and are
merely reflections of the Divine Beauty.)
166

Faiz saqi-e-shabnam aasa, zarf dil-e-darya talab;
tishnah-e-daeym hon aatish zir-e-pa rakhhta
hon mien.
(Shabnam ki manind) :
By creating me He created His own critic; as a picture,

I have complaint against my Painter.
(Allusion to the anomaly that though Man has been created
by God he always criticizes his Creator.)

Mojh ko paida kar kay apna noktah chin paida kiya;
naqsh hon, apney mosawwar sey gilah rakhhta hon mien.
If the Beauty was so short-lived in existence' assembly;
why then do I keep such a boundless imagination?

Mehfil-e-husti mein jabb aisa tunak jalwah thha hosn;
pher takhiyal kis leay la-intiha rakhhta hon mien.
Cup-bearer's bounty is like dew, heart's capacity demands oceans;
I am always thirsty, I have a burning fire under my foot.

Dar biabaan-e-talab paiwastah mi koshaim ma;
mouj-e-beharaim-o-shikast-e-khwaish ber duoshaim
ma.

[Mien tuo talash-o-jostjoo kay sehra mein
167
mosalsal jadd-o-jehud mein masroof hon

aur samandar ki moujon ki tarah apni shikast ka samaan
khod apney kandon per othhaey pherta hon.]
I am constantly struggling in the Longing's wilderness;
I am the ocean's wave, I carry my destruction on my shoulder.
(This is an extremely beautiful metaphor. The ocean waves harbour their
destruction in their existence, which occurs when they reach the shore.
Similarly, my creation and existence as a human being harbour the potential
for my destruction on reaching the life's end.)
GHAZALEIN - Part-II
***** (2) *****

Dr Khalil writes: Though apparently this ghazal, like all
ghazals, expresses various thoughts in its different verses these thoughts are
borne on a single logical thread. Three mutually inter-connected messages
are conveyed, viz. (i) Intellect alone is not sufficient for human existence.
(ii) A Muslim is not confined to any place, he is universal and his nation is
not based on geographical countries. (iii) Allamah Iqbal did not believe in
art for art's sake and used poetry only to convey his message of Islam to the
people in succinct and impressive form.

Elahi aql khajastah pey ko zara sei devangi deikhha dey;
issey hai soudaey bakhiyah kaari, mojhey sar-e-pirhan naheen hai.
(Mobarak qadam waali.) :
(Salaeyi karney ka khabt.) :
(Libaas ka khayal ya sera.) :

O God! Teach a little Love to my happy Intellect.
It loves fine stitching but my shirt has no collar.
168

Mila mohabat ka soz mojh ko tuo boley sobh azl farishtey;
misal-e-shamaa-e-mazar hai tou, teri koeyi anjuman naheen hai.
As I got Love's ardor the angels said on azal's morning:
You are like the grave's candle, you have no assembly.

Yahan kahan hum-nafas mayassar,
yeh deis na-ashna hai ay dil;
woh cheez tou mangta hai mojh sey
keh zir-e-charkh-e-kohan naheen hai
(Boorrha asman.) :
No friend is available here; this land is friendless,

O Heart! You want something from me
which does not exist under the sky.

Nirala saarey jahan sey iss ko Arab kay maamar ney banaya;
bana hamarey hisar-e-millat ki ithaad-e-watan naheen hai.
The Arab architect made it distinct from the whole world;
the foundation of our nation's fort is not geographical unity.

Kahan ka aana, kahan ka jana, faraib hai imtiaz-e-oqaba;
namood her shaey mein hai hamari,
kaheen hamara watan naheen hai.
Why this coming and going, future's concern is a conceit;
we are manifest in everything, we do not have any homeland.
169

Madir-e-Makhzun sey koeyi Iqbal ja kay meyra payam keh dey;
jo kaam kochh kar rehi hein quomein,
onnhein mazaq-e-sakhon naheen hai.
(Rasalah Makhzun ka editor.) :

Somebody should take my message to the Makhzan's editor:
Activist nations do not have taste for poetic literature!
***** (5) *****
This ghazal is primarly on the subject of the controversy between
Intellect and Love.
!

Yuon tuo ay bazm-e-jahan! Dilkash thhey hungamey terey;
ekk zara afsurdgi teyrey tamashaiyuon mein thhi.
O worldly congregation! Though your gatherings were attractive;
some degree of melancholy there was in your spectacles.

Pa-gaeyi asoodgi kooey mohabat mein woh khak;
moddaton awarah jo hikmat kay sehraon mein thhi.
(Aaram.) :
(Falsafah.) :
Finally that dust acquired comfort in Love,

which had been wandering long in Intellect's wilderness.
!

170
Kis qadar ay maey! Tojhey rasm-e-hijab aeyi pasand;

pardah-e-angoor sey nikali tou meinaon mein thhi.
O Wine! How much enamored you were with the custom of concealment;
after emerging from grape's veil you were concealed in the decanter.

Hosn ki taseer per ghalib nah aa-sakta thha ilm;
itni nadani jahan kay saarey danaon mein thhi.
Knowledge could not comprehend the Beauty's effect;
so much ignorance prevailed in all the world's sages.

Mien ney ay Iqbal Europe mein issey dhondha abs;

:
baat jo Hindustan kay mah seimaon mein thhi.
(Chand jaisi paishani waley; morad hosein.)
O Iqbal! I have searched for it in Europe in vain;

the characteristic which was in the beauties of India.
***** (7) *****
This ghazal was written at about the end of Allamah Iqbal's stay in
Europe. It is the first expression of his thoughts based on his experiences
in Europe, writes Dr Khalil. He adds: The ghazal covers several of his
favourite themes. There was a time when, as a result of the knowledge
spreading from Islamic Spain, Europe was starting to be freed from the
theocracy of the Roman Catholic Church and the Holy Roman Empire,
which had kept Europe enslaved in bondage of ignorance for centuries.
Europe was beginning to benefit from the Reformation and Industrial
Revolution.
171
New discoveries in material sciences as well as metaphysics were

beginning to show promise that Europe would benefit ethically from the
blessings of knowledge. Allamah Iqbal also was somewhat impressed by this
situation as is reflected by verses 1-3 and 10. He also got some hope of the
renaissance of the Muslim world as a result of the new general awakening,
as is expressed in verses 4 and 5.
However, he was not completely dazed by the apparent material
progress of Europe, and tempered his earlier expressed optimism with the
material of verses 7-9 and 12. The rest of the ghazal briefly talks about some
of the Islamic values which have been repeatedly preached by him. These
are: (i) The supremacy of the Heart over Intellect. (ii) Love of humanity is of
prime importance for piety and religion. (iii) Avoiding ostentation, and
practicing perseverance and selflessness is very important in Love for God.
(iv) Expression of his own ambition for participation in the important task of
struggle for Islam's revival and renaissance (verse 15). The ghazal ends with
an expressing his own condition.
1907

Zamanah aya hai bey hijabi ka, aam deidar-e-yar ho-ga;
sakoot thha pardah-daar jiss ka, woh raaz abb aashkar ho-ga.

(Chehrey sey pardah othhana.) :
Time has come for openness, Beloved's Sight will be common;

the secret which silence had concealed, will be unveiled now.

Gozar gaya abb woh dour saqi keh chhop kay peitey thhey peiney waaley;
banney ga sara jahan maey khanah, her koeyi baadah khwar ho-ga.
O Cup-bearer! Time has gone when wine was taken secretly;
the whole world will be tavern, everyone will be drinking.

Kabhi jo awarah-e-janon thhey, woh bastiyuon mein pher aa-busein gay;
172
brahnah paeyi wohi rehey-gi magar niya khar-zaar ho-ga.

(Devangi kay josh mein awarah pherna.)
)Nangay paon.)
:
Those who once wandered insane will return to habitations;

Lovers wandering will be the same but deserts will be new.

Sona diya gosh-e-montazir ko Hijaz ki khamshi ney akhar;
jo ehad sehraiyuon sey bandha gaya thha, pher istawar ho-ga.
)Intizar mein laggay kaan.)

:
The Hijaz silence has proclaimed to the waiting ear at last;
the covenants established with deserts inhabitants will be re-affirmed.

Nikal kay sehra sey jiss ney Roma ki sultanat ko olatt diya thha;
sona hai yeh qodsiyuon sey mein ney, woh sher pher hoshiyar ho-ga.
)Morad Millat-e-Islamiah.)
Which coming out of deserts had overturned the Roman Empire;
I have heard from the Qudsis that the same lion will be re-awakened.

Kiya mera tazkarah jo saqi ney baadah khwaron ki anjuman mein;
tuo pir-e-maey khanah sonn kay kehney laga
keh monh phhut hai, khwar ho-ga.

:
)Suchi baat bi-baaki sey karney waley.)
173
As the cup-bearer mentioned me in the wine-drinkers' assembly;

the tavern's sage said, He is insolent, he will be disgraced.
!

Diyar-e-Maghrib kay rehney walo! Khoda ki basti dokan naheen hai;
khhara jissey tum samajh rehey ho, woh abb zar kum ayyar ho-ga.
O Western world's inhabitants; God's world is not a shop!
What you are considering genuine will be regarded counterfeit.

Tommhari tehzeeb apney khanjar sey aap he khod-koshi karey gi;
jo shaakh-e-nazok peh aashianah banney go napaeydar ho-ga.
Your civilization will commit suicide with its own dagger;
the nest built on the frail branch will not be durable.

Safinah-e-burg-e-gul bana ley ga qaflah-e-moor-e-natawan ka;
hazaar moujon ki ho kashakash magar yeh darya sey paar ho-ga.
:
)Phhool ki patti ka safinah banaey.(
)Kumzor chewntiyan.) :
The caravan of the feeble ants will make fleet of rose petals;
however strong the ocean waves' tumult be it will cross the ocean.

Chaman mein lalah deikhhata pherta hai dagh apna kali kali ko;
yeh janta hai keh iss deikhhawey sey dil jalon mein shomar ho-ga.
The poppy, roaming in the garden, shows its spots to every flower-bud;
knowing that by this exhibition it will be counted among the Lovers.
174

Jo eik thha ay nigah tou ney hazaar kar kay humein deikhhaya;
yehi agar kifiyat hai teyri tuo pher kissey eitibar ho-ga.
O Sight! That was the One you showed us as a thousand;
if this is your state what will be your credibility?
(Allusion to the theories of Intellect about God, which present an enigma to
Man. This attains nothing but confusion. However, Iman, Love of God and
Faith present the Truth through the revelation of the Holy Quran. In this
condition Intellect cannot be trusted as a guide on this path.)

Kaha jo qomri sey mein ney ekk dinn,
yahan kay azad pa beh gul hein;
tuo ghonchey kehney laggay,
hamarey chaman ka yeh razdar ho-ga.
As I told the turtledove one day the free of here are treading on dust!
The buds started saying that I must be the knower of the garden's secrets!

Khoda kay ashiq tuo hein hazaron,
bunnon mein phertey hein maarey maarey;
mien oss ka bandah bannon go jiss ko
Khoda kay bandon sey piyar ho-ga.
There are thousands of God's Lovers, who are roaming in the wilderness;
I shall adore the one who will be the lover of God's people.
!

Yeh rasm-e-bazm-e-fana hai ay dil! Gonah hai jonbash-e-nazar bhi;
rehey gi kaya aabroo hamari jo tou yahan bi-qarar ho-ga.
175
This is the world's custom, O Heart! Even winking is a sin:

What will our respect be if you will be restless here?

Mien zolmat-e-shabb mein ley kay niklon ga
apney darmandah caravan ko;
sharar fashan ho-gi aah meyri, nafas mera shoalah bar ho-ga.
(Raat ka andhaira.) :
(Bichhrra hoa qaflah.) :
In the darkness of the night I shall take out my tired caravan.

My sigh will be shedding sparks my breath will be throwing flames.

Naheen hai bi-qarar ghair az namood kochh bhi jo modaa teyri zindagi ka;
tuo ekk nafas mein jahan sey mittna tojhey misaal-e-sharar ho-ga.
(Namood-o-nomaish kay sawa.)
If there is nothing but show in the aim of your life;
your destruction from the world will be in a breath like spark.

Nah pochh Iqbal ka thhikana abhi wohi kifiyat hai oss ki;
kaheen sar-e-rehgozaar baithha sitam kash-e-intizar ho-ga.

(Intizar kay zolm ki sakhtiyan.)
Do not ask about the condition of Iqbal, he is in the same state:

Sitting somewhere by the wayside he must be waiting for oppression!
176
A PILGRIM ON HIS WAY TO MADINAH

Eik Haji Madiney kay raastey mein
This poem allegorically deals with the controversy of Intellect and
Love, notes the translator. He adds: The identity of the young man from
Bukhara is immaterial for the lesson of the poem, which is that Intellect may
be sufficient to understand the Existence or the Being of God and for solving
the material problems of life but only the Love of God and the Holy Prophet
S.A.W. can guide one to understand the Dhat or Essence of God. The poems
climax is reached in the last verse.

Qaflah loota gaya sehra mein aur manzil hai door;
iss biyaban yaani behar-e-khoshk ka sahil hai door.
The caravan has been robbed in wilderness and the destination is far;
the coast of this desolation that is this dry ocean is far.

Humsafar meyrey shikar dushnah-e-rehzun hooey;
(Khanjar.) :
buch gaey jo, ho kay bi-dil sooey Baitullah pherey.

My fellow travelers became victims of the robbers dagger;
the remaining ones turned back to Makkah in frustration.

Oss Bokhari noujawan ney kis khoshi sey jan di;
mout kay zehraab mein paeyi hai oss ney zindagi.
)Zehar bhara piyalah.) :
How willingly this young man from Bukhara gave his life!
In the poison of death he has found the taste of life!
177

'
Khanjar-e-rehzun ossey goaya Hilal-e-Eid thha; haaey Yasrib!
Dil mein, labb peh naarah-e-Towhid thha.
The robbers dagger was the Eids crescent to him.
Ah Yathrib was within heart, Tawhids slogan was on the lips.

Khouf kehta hai keh Yasrib ki taraf tunha nah chal;
shouq kehta hai keh tou Moslim hai, bibaakanah chal.
Fear says, Do not travel alone towards Yathrib;
Longing says, You are a Muslim, travel fearlessly.

Beh ziarat sooey Baitullah pher jaaon ga kaya;
ashiqon ko roz-e-mehshar monh nah deikhhlaon ga kaya.
Would I return to Makkah without paying homage?
Would I not appear confidently before Lovers on the Judgment Day?

Khouf-e-jan rakhhta naheen kochh dasht paimaey Hijaz;
: ) (

hijrat madfoon-e-Yasrib mein yehi mukhfi hai raaz.
)Woh pak zaat jo Madinah mein dufan hai;
morad Muhammad Mostafa S.A.W.)
The traveler through Hijaz wilderness has no fear for life;
this secret is hidden in the emigration of the Holy Prophet.

178
Go slamat mehmal-e-Shami ki humrahi mein hai;

ishq ki lazzat magar khatron kay jan kahi mein hai.
)Ghalaf-e-Kaaba laaney wala woh qaflah jo sham sey aata thha.(
)Mehnat.) :
Thought safety is in the companionship of the Syrian litter.*

Pleasure of Love is in the heart-breaking affliction of danger.
(Allusion to the custom of a State caravan proceeding from Damascus in
Syria to Makkah Muazzamah for Haj in which safety was ensured.)

Aah! Yeh aql-e-ziyan andaish kaya chalak hai;
aur tasar Adami ka kis qadar bi-baak hai.
Ah! How clever this timid Intellect is!
And the brave mans feeling how fearless is!
GHAZAL: Part-III
***** (3) *****

Nalah hai bulbul-e-shoridah tera khaam abhi;
)Devani bulbul.) :
apney seinay mein ossey aur zara thhaam abhi.

O dejected nightingale your lament is immature still;
you should hold it in your breast for a little while still.

179
Pokhtah hoti hai agar muslihat andaish ho aql;

ishq ho muslihat andaish tuo hai khaam abhi.
)Achha bora sochney wala.)

:
If Intellect is prudent it is considered mature.
If Love is prudent it is considered immature still.

Bi-khatar kood parra aatish-e-Nimrud mein ishq;
aql hai mehw-e-tamashaey labb-e-baam abhi.
Love fearlessly jumped into the fire of Namrud;
Intellect is absorbed in the spectacle from roof-top still.

Ishq farmoodah-e-Qasid sey sobak gaam-e-amal;
aql samajhi he naheen maani-e-paigham abhi.
)Qasid ki hidayat.( :
)Taizi sey amal.) :
Love moves fast in action under the messengers precept;

Intellect has not even understood the Loves message still.

Shaiwah-e-ishq hai azadi-o-dehar aashobi;
tou hai zonnari-e-bottkhanah-e-ayam abhi.
)Dunya bhar mein qiyamat ka hungamah.)

The way of Love is freedom and world revolution;
you are imprisoned in day and nights temple still.

180
Ozar-e-perhaiz peh kehta hai bigarr kar saqi;

hai terey dil mein wohi kawash-e-anjam abhi.
On the plea of temperance the cup-bearer says rudely:
In your heart is the same anxiety for the end still.

Saai-e-pehum hai tarazooey kum-o-kaif-e-hayat;
taizi-e-mizan hai shomar-e-sehar-o-shaam abhi.
)Laga-tar koshish.( :
:
)Zindagi ki maqdar aur kaifiyat.)
Constant struggle is the measure for lifes Kamm and Kaif;

your measure is the counting of days and nights still.
!

Abar-e-neisan! Yeh tunak bakhshi-e-shabnam kabb takk;
:
merey kohsaar kay laley hein tehi jaam abhi.
)Kunjoson ki tarah bohat thhorri cheez deyna.)

O spring rain! How long this miserliness?
The tulips of my hillside are thirsty still.

Badah gardan-e-Ajam woh, Arabi meyri sharab;
merey saghar sey jhijaktey hein maey asham abhi.
They are accustomed to Ajams wine I have the Arab wine;
my cup makes wine-drinkers startled still.
181

Iqbal ki laeyi hai gulistan sey nasim-e-khabar;
nau-gariftar pharrakta hai teh-e-daam abhi.
Zepheyr has brought news about Iqbal from the garden:
The newly seized is writhing under the net still.
28th February, 2013
INQILAB
HOW
THE TUSSLE-II
The tussle between Aql and Dil (Mind and Heart) is a never-ending
battle. The Mind unleashes multiple forces of intellect, reason, knowledge,
etcetera; whereas Heart generates intuition, love, faith, and so on. With so
many forces pitched against each other the battlefield of life remains
perpetually full of action.
The outcome of each encounter is important but difficult to assess,
because whereas the forces of Mind can be defined and quantified, the forces
of Heart remain mystified as science has made no inroads into Heart
wherein, according to believers the soul rests. Heart is Arsh-e-Azam,
according to Allamah like all believers.
The intellect follows the principle of seeing and believing, whereas
the intuition believes in what is difficult to be visualized, but has been
revealed upon Man. In other words the reason hesitates in approving the
182
Reality that cannot be felt by biological senses, whereas the Love shows
total commitment to the Invisible Reality.
The ease with which the things can be perceived in case of the former
and difficulty in the case of latter pose the real problem for the Man. More
often than not, he is likely to follow the intellect and drift towards pursuits
of materialistic gains rather than striving for spiritual advancement. That
makes the journey from La to Illa cumbersome as chances of straying away
keep propping up quite frequently.
Allamahs overwhelming emphasis on Love or Ishq could create an
impression that he rejects Aql; it is not so. It is pertinent to recall that
Allamah believes in seeking guidance from both Aql and Dil, but he grants
Dil the veto power. However, striking balance between the two is preferable.
This chapter begins with some poetical works taken from Bal-e-Jibril and
followed by poems from other books.
GHAZALIEN: Part-II
***** (28) *****

Europe mein likhhey gaey:
Written in Europe

Khird ney mojh ko ataa ki nazar-e-hakimanah;
seikhhaeyi ishq ney mojh ko hadis-e-rindanah.
(Aql aur ishq duonon sey faiz hasil kiya.)
My mind on me bestowed a thinkers gaze,
from Love I learnt a topers wont and ways.

Nah baadah hai, nah sorahi, nah dour-e-paimanah;
(Mehboob ki mehfil.) :
faqat nigah sey rungin hai bazm-e-jananah.
No wine, no flask, no goblet goes around,
183
sweet looks to banquet lend its hue and sound.

Meri nawaey perishan ko shaeri nah samajh;
keh mien hon mehram-e-raaz-e-daroon-e-maey khanah.

:
(Kainat kay raazon ko janeney wala.)
Take not my rhymes for poets art;
I know the secrets of wine-sellers mart.

Kali ko deikhh keh hai tishnah nasim-e-sahar;
issi mein hai merey dil ka tamam afsanah.
Behold the bud athirst for breath of Morn,
it tells the story of my heart forlorn.

Koeyi bataey mojhey yeh ghiyab hai keh hazoor;
sabb ashna hein yahan, eik mien hon baiganah.
Know not, absence or presence if it be,
I am the alien here, all others free.

Farang mein koeyi dinn aur bhi thhehar jaon;
merey janon ko sanbhaley agar yeh veranah.
My stay in West I may prolong a bit,
my frenzy if this desert will admit.

184
Moqam-e-aql sey aasan gozar gaya Iqbal;

moqam-e-shouq mein khhoaya gaya woh farzanah.
(Samajhdar, hoshiyar.)
The stage of mind by Iqbal soon was crost,
but in the Vale of Love this sage was lost.
***** (52) *****

Ney mohrah baqi, ney mohrah baazi;
jeeta hai Rumi, hara hai Raazi.
Over the tussle of heart and head
Rumi has won and Rizi fled.

Roshan hai Jaam-e-Jamshid abb takk;
shahi naheen hai bi-shishah baazi.
Still bowl of Jamshid is alive,
without guile kingship cannot thrive.

Dil hai Mosilman meyra nah teyra;
tou bhi namazi, mien bhi namazi.
Both you and I arent Muslims true,
though we say the prayers due.

185
Mien janta hon anjaam oss ka;

jiss maarkey mein Mulla ho ghazi.
I know the end of wrangle well
where mullahs at each other yell.

Turki bhi shirin, Taazi bhi shirin;
harf-e-mohabat Turki nah Taazi.
(Arabi.) :
Turkish and Arabic both are sweet,

for talk of Love all tongues are meet.

Azar ka paishah khara tarashi;
kaar-e-Khalilan khara godazi.
(Pathar.)
The breed of Azar idols make,

but Friends of God these idols break.

Tou zindagi hai, paindagi hai,
baqi hai jo kochh, sabb khak baazi.
You are alive and live for aye
the rest is all a play with clay.
QUATRAINS
*****(9)*****
186

Her ekk zarrey mein hai shaid makin dil;
issi jalwat mein hai khalwat nashin dil.
Aseer-e-dosh-o-farda hai w-laikan;
ghulam-e-gardish-e-douran naheen dil.
A restless heart throbs in every atom;
it has its abode, alone, in a multitude.
Impaled upon the wheel of days and nights,
it remains unchained by the tyranny of time.
*****(13)*****

Nigah oljhi hoeyi hai rung-o-boo mein;
khird khhoeyi gaeyi hai char-soo mein.
Nah chhorr ay dil foghan-e-sobh-gahi;
aman shaid milley Allah Ho mein.
:
(Sobh sawerey Allah ko yaad karna.)
Distracted are thy eyes in myriad ways;

distracted is thy reason in many pursuits.
Forsake not, O heart, thy morning sighs!
Chanting His name, thou mayest save thy soul.
187

*****(17)*****

Terey seinay mein dum hai, dil naheen hai;
tera dum garmi-e-mehfil naheen hai.
Gozar ja aql sey aagay keh yeh noor;
chiragh-e-rah hai manzil naheen hai.
Thy bosom has breath; it does not have a heart;
thy breath has not the warmth and fire of life.
Renounce the path of reason; it is a light that brightens thy way;
it is not thy Final goal.
*****(22)*****

Khird sey rahro roshan basar hai;
khird kaya hai, chiragh-e-rah gozar hai.
Daroon-e-khanah hungamey hein kaya kaya;
chiragh-e-rah gozar ko kaya khabar hai.
:
(Roshan aankhhon wala.)
Reason makes the traveller sharp-sighted.

188
What is reason? It is a lamp that lights up our path.

The commotion raging inside the house:
What does the travellers lamp know of it!
*****(31)*****

Khird waaqif naheen hai nek-o-badd sey;
bharri jati hai zalim apni hadd sey.
Khoda jaaney mojhey kaya ho gaya hai;
khird bizaar dil sey, dil khird sey.
This reason of mine knows not good from evil;
and tries to exceed the bounds that nature fixed.
I know not what has happened to me of late,
my reason and my heart are ever at war.
GABRIEL AND SATAN
Iblis symbolizes the unbridled intellect (Aql) that has the tendency to
justify a mistake and insisit upon justifying that.
!
Humdam-e-derinah! Kaisa hai jahan-e-rung-o-boo?
Gabriel: My old friend, how is the world of sight and sound?
189

Soz-o-saaz-o-dard-o-dagh-o-jostjooey-o-arzoo
Satan: Pain and passion; quest and yearning.

Her ghharri aflaak per rehti hai teyri goftgoo;
kaya naheen momkin keh teyra chaak daman ho rafoo?
Gabriel: Thou never talkest of anything but the heavens.
Is there no cure for thy constant pain?
!

Aah ay Jibril! Tou waqif naheen is raaz sey;
kar gaya sar-must mojh ko toot kar meyra saboo.
Satan: Thou knowest not, alas, the secret of my pain!
The loss I have suffered has increased my passion more.

Abb yahan meyri gozar momkin naheen, momkin naheen;
kis qadar khamosh hai yeh alam bey kakh-o-koo.
How silent is this world; desolate and wild!
I cannot ever live here; I cannot!

'' ''
Jiss ki naumeidi sey ho soz-e-daroon-e-kainat;
oss kay haq mein taqnatoo achha hai ya la-taqnatoo?
190
(Tum naommeid ho.) :

(Tum na-ummeid nah ho.) :
For one whose despair throbs in the heart of the universe,

what is better-despair, or hope?

Khho diay inkaar sey tou ney maqamaat-e-boland;
chashm-e-Yazdan mein Farishton ki rehi kaya aabroo.
Gabriel: By thy refusal thou hast lost thy place in heaven
and disgraced the angels in the eyes of the Lord.

Hai meri juraat sey mosht-e-khak mein zouq-e-namoo;
meyrey fitney jamah-e-aql-o-khird ka taar-o-poo.

(Tana bana.) :
Satan: My courage gave a speck of dust the impulse to grow;

my cunning is the fabric of mans intellect.

Deikhhta hai tou faqat sahil sey razm-e-khair-o-shar;
kon toofan kay tamanchey khha raha hai, mien keh tou?
(Neki aur badi ki jung.) :

Thou watchest the war of good and evil, safely ashore,
and who is battered by the storm-thou or I?
191

Khizar bhi bidast-o-pa, Ilyas bhi hai bidast-o-pa;
meyrey toofan yum beh yum, darya beh darya, joo beh joo.
(Haath paon.) :
(Samandar.) :( Nadi.) :
Both Khizr and Ilyas feel helpless:
The storms I have stirred up rage in oceans, rivers, and streams.

Gar kabhi khalwat mayassar ho tuo poochh Allah sey;
qissah-e-Adam ko rungin kar gaya kis ka lahoo.
Ask God, if thou hast the time to ask:
Whose blood gave colour to Adams inglorious tale?

Mien khhatakta hon dil-e-Yazdan mein kantay ki tarah;
tou faqat Allah ho, Allah ho, Allah ho.
I am a thorn in the Almightys mighty heart,
and thou but mumblest His praise day and night.
PHILOSOPHY AND RELIGION

Faksafah-o-Mazhab
This comparison was carried out after getting inspired from one of
Mirza Ghalibs verse which is quoted at the end.

192
Yeh aftab kaya, yeh sipehar-e-barein hai kaya;

samjha naheen tasalsal-e-shaam-o-sahar ko mien.
:
)Boland asman.)
Wherefore this succession of day and night?

And what are the sun and the starry heavens?

Apney watan mein hon keh gharib-ud-diyyar hon;
darta hon deikhh deikhh kay iss dasht-o-dar ko mien.
:
)Perdaisi, mosafir.)
Am I in my land or in banishment?
The vastness of this desert fills me with fright.

Khholta naheen merey safar-e-zindagi ka raaz;
laon kahan sey bandah-e-sahib-e-nazar ko mien.
I know not the enigma of this life of mine;
I know not where to find one who knows.

Hairan hai Bu Ali keh mien aya kahan sey hon;
Rumi yeh sochta hai keh jaon kidhhar ko mien.
Avicenna wonders where he came from;
and Rumi wonders where he should go.

193
Jaata hon thhorri door her rahro kay saath;

pehchanta naheen hon abhi rahbar ko mien.
With every wayfarer I pace a little;
I know not yet who my leader is.
THE PHILOSOPHER

Boland baal thha, laikan nah thha jasoor-o-ghayoor;
hakim serr-e-mohabat sey bi-nasib raha.
Phera fazaon mein kirgas agarchih shaheen-war;
shikar-e-zindah ki lazzat sey bi-nasib raha.
(Oncha ornery wala.) :
)Jisarat wala; Juraat wala.( :

(Giddh.) :
He could fly high but he wasnt daring and passionate,

the sage remained a stranger to the secret of Love.
The vulture roamed around the air like an eagle,
but could not get acquainted with the taste of a fresh prey.
PRAISE OF GOD AND MEDITATION
Zikr-o-fikr:

194
This and the next two poetical works are taken from Zarb-i-Kalim.

Yeh hein sabb eik he saalik ki jostjoo kay moqam;
woh jiss ki shan mein aya hai Ilm al-Asma.
(Rastah chalney wala.)

:
(Quran ki oss ayat ki taraf asharah jiss mein kaha gaya keh
Adam ko saarey ismaa seikhha diay; morad cheezon ya ashkhas
kay naam naheen bulkeh ashia kay haqaiq ka ilm dey diya.)
These stops are for the pilgrim same,
whose quest to respect has many claims
to show his rank was brought to light,
the verse He taught him all the names.

Moqam-e-zikr, kamalat-e-Rumi-o-Attar;

:
moqam-e-fikr, moqalat-e-Bu Ali Seina.
Tasawwuf ki istelah mein Allah Taala ka zikr

jiss kay kaeyi sufianah tariqey hein.
)Iss sey morad Allah Taala ki Zaat-o-Safat
aur Oss ki ayaat mein Sufianah noaa ki fikr hai.)

The mystics like Rumi and Attar,
for homage to God have won such fame;
195
Avicenna, because of books he wrote

has won a great renown and name.

Moqam-e-fikr hai paimaish-e-zaman-o-makan;
moqam-e-zikr hai Sobhan Rabbi alAala.
(Namaz kay sajdah mein yeh alfaaz parrhey jaatey hein
jiss kay maani hein pak hai Woh sabb sey ala aur bala hai;
morad hai Allah ka zikr karna.)
Mind can provide the ways and means
that help in measuring Time and Space:
Who bow to God and seek His Grace,
enjoy the highest rank and place.
KNOWLEDGE AND RELIGION
Ilm aur Deen
In this poem Iqbal talks of Aql-i-Saleem that enables acquirimng the

knowledge of Truth.

Woh ilm apney botton ka hai aap Ibrahim (A.S.);
kiya hai jiss ko Khoda ney dil-o-nazar ka nadim.
)Woh ilm jo Adami ko apni aur apney Khoda ki
)Saathi, dost.) :
maarfat ataa karta hai.(
196
Learning whom God has made the mate of heart and sight,
like Friend of God can break with ease all idols bright.

Zamanah eik, hayat eik, kainat bhi eik;
)Nazar ka kum hona.) :

dalil-e-kum nazari, qissah-e-jadid-o-qadim.
Cosmos and life are ore, the world is one and same;
the tale of old and new is merely false and lame.

Chaman mein tarbiyat-e-ghonchah ho naheen sakti;
naheen hai qatrah-e-shabnam agar sharik-e-nasim.
:
)Sobh ki narm hawa.)
A blossom can not thrive in meadow full of trees,

unless some drops of dew ally with pleasant breeze.

Woh ilm, kum basri jiss mein humkinar naheen;
tajaliyat-e-Kalim-o-moshahidat-e-hakim.
)Nigah ka kum hona) :
)Baghalgir.( :

)Falsafi.) :
That ken is vision dim in which the wise man's lore

and sight that Moses viewed keep apart and merge no more.
HEART AND INTELLECT
197
Aql-o-Dil :

Her khaki-o-noori peh hakoomat hai khird ki;
bahar naheen kochh aql-e-Khoda daad ki zud sey.
Alam hai ghulam iss kay Jalal-e-Azli ka;
ekk dil hai keh her lehzah olajhta hai khird sey.
)Hamaishah ki haibat.)
Clay-made man and angelic hosts all are swayed by wit and mind
naught lies beyond the reach of wit, bestowed by God benign and kind.
Its lasting grandeur holds the world in perpetual chains that do not break;
the heart alone some courage shows and full of rage at wit can shake.
THE TULIP OF SINAI QUATRAINS
In his Persian poetry, Allamah has talked comparatively less on the

issue, as if by then he had mastered the art of striking balance between
intellect and intuition. In other words, he had become absolutely clear when
to seek guidance from Aql or Dil. However, some poetical works from
Payam-e-Mashriq are relevant in the context and are reproduced herein.
*****(18)*****

Tehi az haaey-o-hoo maeykhanah booday;
198
gill-e-ma az sharar baiganah booday.

Nabooday ishq-o-ein hungamah-e-ishq;
agar dil choon khird farzanah booday.
) ( )(
) (

[Yeh maeykhanah (dunya) (hungamah-e-) haa-o-hoo sey khali hota;

humari khak (bhi) sharar sey khali rehti.
Nah yahan ishq hota, nah iss kay hungamey;
agar dil bhi aql ki manind maslehat andaish hota.[
The tavern were exempt of turbulence,
no spark illumed our clays indifference.
Love had not been, nor all the alarm of Love,
if heart possessed the minds intelligence.
*****(49)*****

Khird ber chehrah-e-tou pardah-ha baaft;
nigahey tishnah-e-deidar daaram.
Dar aftud her zaman andaishah ba shouq;
chih aashoob afgani dar jan zaaram.

)(

( )

(
)
199
[Khird ney Teyrey chehrey per parday bonn rakhhey hein;

(aur) meyri nigah tishnah-e-deidar rehti hai.
Her lumah aql aur shouq mein jung rehti hai;
meyri jan-e-zaar mein kaya shor-e-(qiyamat) daal diya.
(Mehboob-e-Haqiqi sey keh rehey hein)]
Mind wove the veils that cover up Thy face,
and ah! Mine eyes thirst upon Thee to gaze.
Thought with desire is all the while at war:
What tumult in the poor heart Thou dost raise!
*****(59)*****

Mun ay danishwaran dar paich-o-taabam;
khird ra feham ein maani mohaal ast.
Chisaan dar mosht-e-khakey tun zanad dil;
keh dil dasht ghazalaan-e-khayal ast.
(
)
( )

[Ay danishwaro! Mien eik oljhan mein hon,
khird kay leay iss noktah ko samajhna mohaal hai.
Mosht-e-khak (badan) kay andar dil kis tarah rakhh diya gaya;
kiyuonkeh dil tuo ghazalaan-e-afkaar ka marghzar hai.
(afkaar latif hein, badan kaseef)]
Ye men of learning, I am in a maze,
200
the mind this meaning cannot understand:

How in a hand of Dust there beats a heart
wherein gazelles of Fancy rove the land.
*****(70)*****

Nomayad aanchih hust ein wadi-e-gul;
daroon-e-lalah-e-aatish bajan chiest.
Bachashm-e-ma chaman yakk mouj-e-rung ast;
keh mi-danad beh chashm-e-bulbulaan
chiest?
[Kaya yeh wadi-e-gul wohi nazar aati hai, jo woh hai;

kaya yeh hum jaantey hein keh lalah-e-aatishein kay andar kaya hai?
Humein tuo chaman eik mouj-e-rung nazar aata hai;
kon janta hai keh bulbul ki ankhh ossey kaya deikhhti hai?]
This vale of roses, is it as it seems?
What makes the tulips fiery heart to glow?
A sea of colours is the mead we view:
How nightingales behold it, who can know?
*****(73)*****
201

Damagham kafir-e-zonnar-dar ast;
bottan ra bandah-o-pervardigar ast.
Dilam ra bein keh nalad az ghum-e-ishq;
(
)
tera ba deen-o-aeinam chih kaar ast.
[Meyra damagh zonnar-dar (bott parast) kafir hai;
bott banata bhi hai aur onn ki prastash bhi karta hai.
Tou meyrey dil ko deikhh
jo ghum-e-ishq sey nalah-o-faryaad kar raha hai;
tojhey meyrey deen-o-maslik sey kaya kaam.]
A girdled infidel, this brain of mine,
it worships idols of its own design:
Regard my heart, weeping for Passions grief
what is to thee my way, my Faith divine?
*****(74)*****

Sanobar bandah-e-azadah-e-oo;
farogh-e-rooey gul az baadah-e-oo.
202
Harimash aftab-o-mah-o-anjam;

)(
) (

dil-e-Adam dar nakoshadah-e-oo.
[Sanobar oss (Zaat) ka bandah-e-azad hai;

phhool kay chihray ki chamak
oss ki sharab (ki musti) ki wajah sey hai.
Sooraj, chand, sitarey sabb oss kay mazahar hein;

magar insan ka dil oss ka sarbastah raaz hai.]
The free-paced fir His bondslave was before,
fire in the roses cheek His wine did pour.
Sun, moon and stars His sanctuary are,
the heart of Adam, His unopened door.
*****(75)*****

Z-anjam ta beh anjam sadd jahan bood;
khird her ja keh per zud asman bood.
Wlaikan choon bakhod nigareistam mun;
karaan bikaraan dar mun nehadan bood.

203
[Eik sitarey sey dosrey sitarey takk kaeyi jahan hein;

jahan bhi khird pohnchi
wahan eik asman moujood thha.
Laikan jabb mien ney apney andar deikhha
tuo meyrey andar eik la-mahdood jahan thha.]
A hundred worlds stretched star to farthest star.
Whereer the mind soared, there the heavens are.
But when I looked within upon my self,
I saw a margin infinitely far.
*****(163)*****

Graiz akhar z-aql-e-zofanoon kard;
dil-e-khod kaam ra az ishq khoon kard.
Z-Iqbal falak paima chih porsi;
( )
hakim-e-noktah daan ma janoon kard.
[Bil-akhar Iqbal ney aql-e-chalak ko chhorr diya;

aur apney khod-sar dil ko ishq sey raam kiya.
204
Iqbal falak paima kay baarey mein kaya poochhta hai;

hamarey iss noktah daan falsafi ney
(aql ki naheen, bulkeh) janoon ki baatein ki hein.]
At last from subtle reason he has fled;
his self-illed heart knew passion, and it bled;
What askest thou of Iqbal in the clouds?
Our wise philosopher has lost his head.
A DIALOGUE BETWEEN KNOWLEDGE AND LOVE

Mohawrah Ilm-o-Ishq

Nigahum raaz-dar haft-o-char ast;

gariftar-e-kamandum rozgar ast.
[Meyri nigah haft asman aur char-soo ki moheet hai,

zamanah meyri kamand mein aseer hai.]
Knowledge: My eyes have witnessed the secrets of the seven and the four,
and with my lasso I have captured the world.

Jahan beinam beh ein soo baz kardand;
mera ba aan-sooey gardoon chih kaar ast.

[Meyrey sopord iss dunya ko deikhhna kiya gaya hai;
205
asman sey oss taraf mojhey kaya wastah.]

I am an eye, and when I was opened I turned this way:
Why should I bother about the other side of the heavens?

Chakad sadd naghmah az saazey keh daarum;
beh bazaar afganam
raazey keh daarum.
[Meyrey saaz mein sainkarron naghmey phoottey hein;

jo raaz mojhey maaloom hota hai woh mien aam kar deyta hon.]
A hundred songs flow from my instrument;
I bring to market every secret I know.

Z-afasoon-e-tou darya shoala zaar ast;
hawa aatish godaz-o-zehar-dar

ast.

[Teyrey afson sey darya kay pani mein shoalah paida ho jaata hai;
hawa aatishein aur masmoom ho jaati hai.]
Love: Because of the spell you have cast the sea is in flames,
the air spews fire and is filled with poison.

Cho ba mun yar boodey, noor boodi;
boreidey az mun-o-noor-e-tou naar ast.

[Tou meyrey saath dosti rakhhta thha tou noor thha,
206
mojh sey alug hoa tuo teyra noor naar bun gaya.]
When you and I were friends, you were a light;
but you broke with me, and your light became a fire.

Bakhalwat khanah-e-lahoot zaadi;
wlaikan dar nakh-e-Shaitan
fataadi.

[Teyri pidaish alam-e-lahoot mein hoeyi;
laikan tou Shaitan kay phhandey mein gariftar ho gaya.]

You were born in the innermost sanctum of the Divinity,
but then fell into Satans trap.

Biya ein khakdan ra gulistan saaz;
jahan-e-pir ra digar jawan saaz.

[Aa, iss dunya ko gulistan bana;
iss boorrhey jahan ko pher sey jawan bana dey.]

Come; turn this earthly world into a garden,
and make the old world young again.

Biya yakk zarrah az dard-e-dilum gir;

teh-e-gardoon bahisht-e-jawidan saaz.
[Aa, meyrey dard-e-dil sey eik zarrah ley;
aur asman kay neichey khold-e-barein bana dey.]

Come! Take just a little of my hearts solicitude,
and build, under the heavens, an everlasting paradise.
207

Z-roz aafrinash humdum astaim;
haman yakk naghmah

ra zir-o-bum aataim.

[Hum roz-e-awwal sey saathi hein;
aur eik he naghmey kay zir-o-bum hein.]

We have been on intimate terms since the day of creation,
and are the high and low notes of the same song.
THE BOOKWORM
Kirm-e-Kitabi :

Shoneidam shabbey dar kotab khanah-e-mun;
mi goft kirm-e-kitabi.
beh pervanah

[Mien ney sona eik raat meyrey kotab khanah mein;
kitabi keirra pervaney sey keh raha thha.]
I hear that in my library one night
a bookworm spoke thus to a moth:

Beh auraq-e-Seina nashiman gariftam;
bassey deidam az noskhah-e-Faryabi.

(
)

[Mien Bu Ali Seina kay (likhhey hoay) auraaq mein bhi raha hon;
Farabi kay kaeyi noskhey bhi deikhhey.]
208
I have long lodged in Sinas tomes

and have consumed much of Farabis manuscript.

Nafehmidah-um hikmat-e-zindagi ra;
( )

haman teerah rozam z-bi-aftabi.
[(Magar) mien zindagi ki hikmat naheen samajh saka;

aur abhi takk meyrey dinn aftab kay baghair tareek hein.]
But I have not learned anything about lifes mystery,
and am just as much in the dark about it as before.

Niko goft pervanah-e-neim sozey;
keh ein noktah

ra dar kitabey nayabey.

[Pervanah-e-neim soz ney ossey kaya khoob jawab diya,
yeh noktah tojhey kitabon mein naheen milley ga.]
The half-burnt moth gave it a fine reply:
You will not find lifes mystery explained in books.

Tapash mi konad zindah-ter zindagi ra;
tapash mi dehud
baal-o-per-e-zindagi ra.

( )
[Tapash, zindagi ko aur zindah-ter karti hai,

(aur) tapash he zindagi ko baal-o-per ataa karti hai.]
209
However, here it is: What gives to life intensity is ardency.

It lends life wings with which to fly.
PHILOSOPHY AND POETRY
Hikmat-o-Shear :

Bu Ali andar ghobar-e-naqah gom;
)( )(
dast-e-Rumi pardah-e-mehmal garift.
[Bu Ali Seina naqah kay ghobar he mein gom ho kay reh gaya hai,
Rumi (R.A.) ka haath pardah-e-mehmal (maani) takk ja pohncha.]
Bu Ali got lost in the dust kicked up by Laylas dromedary.
Rumis hand seized the curtain of her litter.

Ein frou-ter raft-o-gohar raseed;
) (

aan bagardabey cho khas manzil garift.
[Rumi (behar-e-hayat mein) gehra gaya aur gohar takk pohncha,

Bu Ali ney tinkay ki manind girdab he ko manzil bana liya.]
This one dived deeper, deeper still, till he came upon the pearl he was after.
But the other got caught in a whirlpool like a piece of straw.

Haq agar sozey nadarad hikmat ast;
210
shear migardad cho soz az dil garift.
[Haqiqat mein agar soz nah ho tuo falsafah hai,
agar dil sey soz hasil kar ley tuo shear bun jaati hai.]
If the truth has no fervour, it is plain philosophy.
If it has the proper fervour, it is poetry.
REALITY
Haqiqat:

Oqab-e-door bein joeynah ra goft;
nigaham aanchih mi
beinad sorab ast.

[Oqab-e-taiz nazar ney joeynah sey kaha,
meyri nazar jo kochh deikhhti hai woh sorab hai.]

The eagle, who sees far, said to the swan,
My eyes see nothing but a bright mirage.

Jawabash daad aan morgh-e-haq andaish;

tou mi-beini-o-mun danam keh aab ast.
[Oss raast fikr parindey ney jawab diya,
tou sirf deikhhta hai aur mein janta hon keh yeh pani hai.]
That truthful bird replied, You see,
211
and I know that you see, a watery expanse.

Sadaey maahi aamad az teh-e-behar;
keh cheezey hust-o-hum dar paich-o-taab
ast.
( )
[Darya kay neichey machhli ki awaaz aeyi, han,
koeyi cheez hai jo paich-o-taab khha rehi hai.
(haqiqat kissi per pori tarah wazeh naheen)]
From the seas depth arose a fishs cry,
There is something in an unceasing dance.
GODS COUNTRY
Al-Molk Lillah:
When it comes to battle against the evil the intellect concocts excuses to
avoid that, but Dil shuns those.

Tariq cho ber kinarah-e-Andlus safinah sokht;
:
goftand kaar-e-tou beh nigah-e-khird khata ast.
[Tariq ney jabb Andlus kay sahil per apni kishtiyan jalain,
tou iss kay saathiyuon ney kaha:
Teyra yeh kaam aql ki roo sey ghalat hai.]
When Tariq burned his boats on Andalusias coast,
his men observed: It was an unwise thing to do.
212

Dooraim az sawad-e-watan baz choon rasaim;
terk sabab
z-rooey shariat koja rawa ast.
[Hum sarzamin-e-watan sey door hein, wapus kaisey pohnchein gay?

Shariat mein kahan terk-e-sabab ki ajazat hai.]
We are so far from home; how shall we now return?
Foregoing means is wrong in the Divine Laws view.

Khandeid-o-dast-e-khwaish bashamshir bord-o-goft;
her molk milk-e-mast
keh molk-e-Khodaey mast.

[Tariq moskraya, oss ney apna haath
talwar kay qabzey per rakhha aur kaha;

her molk hamara molk hai kiyuonkeh hamarey Khoda ka molk hai.]
He laughed and, putting his hand on his sword, declared:
All lands are Gods and they are all our homeland too.
LOVE
Ishq :

Aqley keh jahan sozud yakk jalwah-e-bibakash;
az ishq biaamozud aein-e-jahantaabi.
213
[Aql jiss ka jalwah-e-bibaak dunya ko jala deyta hai;
oss ney jahan ko roshan karney ka tariqah ishq sey seikhha hai.]
To Intellect, which, if it chose, could set the universe aflame,
learns from Love to illuminate, instead of burning up, its frame.

Ishq ast keh dar janat her kaifiyat angaizud;
az tabb-o-taab-e-Rumi ta hayrat-e-Farabi.

[Rumi ki tarrap aur chamak sey ley kar
Farabi ki hayrat takk
jitni kaifiyaat hein woh sabb ishq he
teyrey dil kay andar paida karta hai.]
To Love it is that your soul owes its heightened states engenderment
from Rumis ardent passion to Farabis solemn wonderment.

Ein harf-e-nishat aawar mi goeym-o-mi-raqsum;
az ishq dil asayad ba ein hamah bitaabi.
)(
[Mien yeh porsaroor harf (shear) gata hon aur raqs karta hon,
keh ishq ki saari bitabiyuon kay bawajood dil ossi sey sakoon paata hai.]
I sing these joy-inspiring words
I sing them and dance with delight
Love is a balsam for the heart despite its soul-tormenting might.
214

Her maani-e-paichidah dar harf na-mi gunjad;

yakk lehzah badil dar shau shaid keh tou daryabi.
[Saarey moshkil maani alfaaz mein naheen samatey;

eik lamah kay leay apney dil kay andar nazar daal
shaid tou onnhein pa-ley.]
Not every subtle point can be expressed in words.
Consult a while your own heart: maybe you will see
my point made in the hearts own style.
TRIFLES
Khordah :
*****(4)*****

Munam keh touf-e-Haram kardah-um bottey beh kinar;
munam keh paish-e-bottan naarah-haey Ho zadah-um.
Dilum hanoz taqazaey jostjoo darad;
qadam bijadah-e-bareek-ter z-moo zaddah-um.
[Mien woh hon jiss ney baghal mein bott leay Haram ka tawaf kiya;
215
mien woh hon jiss ney botton kay saamney naarah-e-Ho boland kiya.
Meyra dil abhi takk jostjoo ka taqaza kar raha hai;
(yehi wajah hai keh)
mien ney baal sey bareek-ter raastey per qadam rakhha hai.]
I am one who has walked around the Harem
with an idol under my arms.
I am one who has shouted Allahs name
when idols were in front of me.
My heart still wants that I should go on seeking,
though I have set foot on a path thinner than a hair.
GHAZALIEN PART ONE
Six poetical works from Zabur-e-Ajam, relevant to the context, are

reproduced.
*****(11)*****

Garchih shaheen-e-khird barsar-e-pervazey hust;

)
(
andarein baadiyah penhan qadar andazey hust.
[Agarchih aql ka shaheen faza mein khoob orrta pherta hai;

magar iss sehra mein eik aisa teer-andaaz moujood hai
jo iss ki taak mein baithha hai.
(ishq ki taraf asharah hai)]
Though the falcon of the brain yearneth on the wing to be,
archers in this desert plain wait upon him secretly!
216

Aanchih az kaar frou-bastah girah bakoshaid;
) (
hust-o-dar hoslah-e-zamzamah pervazey hust.
[Aisi cheez tuo hai, jo oljhey hoay moaamlah ki girah khhol dey
aur yeh zamzamah perdaazon
(ishq kay geet gaaney walon) kay bus mein hai.]
Yet the tied and twisted cord lacketh not for remedy:
Singing can the cure afford of this hard perplexity.

Taab-e-goftar agar hust shanasaey niest;
waaey aan
bandah keh dar seinah-e-oo raazey hust.
[Baat kehney ki istidad hai, tuo baat samajhney wala koeyi naheen,
woh bandah kahan jaaey jiss kay seinah mein raaz ho.]
If the power of speech be there, yet is knowledge not possessed;
hapless servant, who doth bear such a secret in his breast!

Garchih sadd goonah basadd soz mera sokhtah-und;
ay khosha lazzat-e-aan soz keh hum saazey hust.
[Agarchih mojhey suo tarah sey suo tarah kay soz mein jalaya gaya;
magar iss soz ki lazzat kaisey biyan ho, jo saaz bhi hai.]
Though a hundred varied ways they should burn and ravage me,
217
there is comfort in my blaze and a glad felicity.

Mordah khakaim-o-sazawar dil zindah shodaim;
ein dil-e-zindah-o-ma, kaar-e-Khoda saazey hust.
!
[Hum khak-e-mordah sey paida hoay,
aur dil-e-zindah kay sazawar bun gaey;

kahan dil-e-zindah aur kahan hum!
Bus Allah Taala ka karam hai.]
Dust, and dead as dust, are we, yet a heart we merited:
Lo! The living deity heart-engendered in the dead.

Shoalah-e-seinah-e-mun khanah faroz ast walley;
shoalaheyi hust keh hum khanah ber andazey hust.
[Meyrey seinay ka shoalah tuo ghhar roshan karney wala hai;

magar aisa shoalah bhi hota hai, jo ghhar phonk dey.]
In my breast there is a flame setteth all the house aglow,
yet it is the very same that the house doth overthrow.

Takiyah ber aql-e-jahan bein Falatoon nakonam;
dar kinaram dilkay shokh-o-nazar baazey hust.
218
[Mojhey Aflatoon ki aql-e-jahan bein per bharosa naheen;

kiyuonkeh meyrey pehlo mein aisa dil hai jo shokh aur nazar-baz hai.
(meyri soch mein ishq ki joraat aur gehraeyi hai)]
Platos mind the world described, yet I will not trust in it,
for a heart is in my side bold to view the infinite.
*****(12)*****

Ein jahan chiest? Sanam khanah-e-pindar mun ast;

jalwah-e-oo gar-oodeidah-e-bidar munast.
[Yeh jahan kaya hai? Faqat meyrey pindar ka sanam khanah hai;
oss ka jalwah sirf meyri deid ka rahein-e-mannat hai.]
What is the world? The temple of my thought,
the seen projection of my wakeful eye;

Hamah aafaq keh giram beh nigahey oo-ra;
halqah-eyi hust keh az gardish-e-porkaar-e-mun ast.
[Yeh sara afaaq, jiss ka ahatah mien eik nigah sey kar leyta hon,
yeh goya meyri nigah ki gardish-e-porkaar ka dairah hai.]
Its far horizons, instant to espy,
a circle by my spinning compass wrought.

219
Husti-o-neisti az deidan-o-nadeidan-e-mun;

chih zaman-o-chih makan shokhi-e-afkaar-e-mun ast.
[Ashiaey kainat ka hona ya nah hona
meyrey deikhhney ya nah deikhhney per mouqoof hai;

zaman ho ya makan? Sabb meyri shoki-e-afkaar
kay marhoon-e-mannat hein.]
As I behold, or not, is aught, or naught;
time, space, within my mind;

Az fasoon kaari-e-dil sair-o-sakoon ghaib-o-hazoor;
einkeh ghummaz-o-kashaeindah asrar-e-mun
ast.
[Ashiya ka chalna ya thherna, nazar ana ya nah ana,

sabb meyrey fikr ki fason kaari hai;
yeh jahan faqat meyrey asrar ka ghummaz
aur onnhein afsha karney wala hai.]
Audacious lie, movement, repose, are my hearts wizardry
whereby are secrets known, and mysteries taught.

Aan jahaney keh daro kashtah ra maey daroonad;
noor-o-naarash
hamah az subbah-o-zonnar-e-mun ast.
(
)

( ) ) (
) (
[Woh jahan (-e-akhrat) jiss mein
220
yahan boay gaey aamal ki fasal katein gay;

oss (ki jannat) ka noor, ya (dozakh ki) naar
meyri he tasbih-o-zonnar (aiman-o-kofar) ka asar hai.]
That other world, where reaped is all our sown,
its light and fire are of my rosary made;

Saaz-e-taqdirum-o-sadd naghmah-e-penhan daram;
her koja zakhmah-e-andaishah

rasud taar-e-mun ast.

)(

[Mien (insan) saaz-e-taqdir hon,
aur meyrey andar sainkarron naghmey penhan hein;

meyra taar wahan takk pohnchta hai,
jahan takk meyrey mizraab-e-fikr ki rasaeyi hai.]
I am fates instrument, whose antiphon responds
to every string thought ever played;

Ay mun az faiz-e-tou paindah nishan-e-Tou kojast?
Ein duo geeti asar-e-mast jahan-e-Tou
kojast?
) (
[Ay woh Zaat, jiss kay faiz sey mien paindah hon!
Aap ka nishan kahan hai?
Yeh duonon jahan (dunya-o-akhrat) tuo meyrey asar sey hein,
Aap ka jahan kahan hai?]
Where is Thy sign? In Thee my life is stayed;
where is Thy world? These twain are mine alone.
221
*****(15)*****

Khaiz-o-bakhak-e-tishnaheyi baadaheyi zindagi fashaan;
) (

) (

aatish-e-khod boland kon aatish-e-ma frou-nishan.
[Aaiay aur meyri khak-e-tishnah per

baadah-e-hayat (ishq) chhirrkiay.
Apney ishq ki aag boland kijiay
aur hamari (nafsani khwahishaat ki) aag bojhaiey.]

Rise! And upon the thirsty land sprinkle lifes wine with lavish hand;
kindle anew the spirits fire, and bid the flame in us expire.

Maeykadah-e-tehi saboo halqah-e-khod framishaan;
madrassah-e-boland bang bazam fasordah
atishaan.

[Khali saboo Sufiyuon ka maeykadah
halqah-e-khod framoshan bun choka hai;

aur boland baang madrasson ki aatish-e-hayat bojh choki hai.]
The tavern wine is drained and gone, the drinkers find oblivion;
the school re-echoes to the shout, and every lamp has flickered out.

Fikr-e-girah kosha ghulam deen barawayartey tamam;
z-ankeh daroon-e-seinah-ha
dil hadafey
ast binishan.
222

[Fikr, jo zindagi kay masaeyl hul karta hai,
taqlid ki ghulami mein griftar hai;
aur deen sirf rawayaat ka majmoah bun kay reh gaya hai,
iss leay keh seinon kay andar jo dil hein onn ka koeyi hadaf naheen raha.]
Reasons a knot-resolving slave, faith mid conventions laid to grave;
for in the breast there beats a heart, the unseen target of loves dart.

Her duo bamanziley rawaan her duo amir-e-carvaan;

aql baheilah mi bord, ishq bord kashaan kashaan.
[Duonon apni manzil ki jaanib rawan hein
aur duonon apney apney qaflon kay salar hein;

magar aql heilah baazi sey kaam leyti hai
aur ishq qowwat sey aagay ley jaata hai.]
Both are in quest of one abode and both would lead upon the road:
Reason tries every stratagem, but love pulls gently by the hem.

Ishq z-pa dar aawurd khaimah-e-shash jahat ra;

dast-e-draaz mi konad ta beh tanab-e-kehkashan.
[Ishq iss khaimah-e-shush jehaat (kainat) ki tanabein
kaat deyta hai aur kehkashan takk pohnch jaata hai.]

Love to the dust ruin hurled the tabernacle of the world,
and stretches high his fingers, even unto the canopy of heaven.
223

*****(18)*****

Ber aql-e-falak paima turkanah shabbey-khoon beh;
yakk zarrah dard-e-dil
az ilm-e-Falatoon beh.

) (
[Aql-falak paima per Turkon ki manind
daliranah shabbkhoon maarna chahiay;

dard-e-dil (ishq) ka eik zarrah
Aflatoon kay saarey ilm sey behtar hai.]
Better is the robbers train than the heaven-pacing brain,
better one distress of heart than all Platos learned art.

Di moghbachah-eyi ba mun asrar-e-mohabat goft;

ashkey keh frou khordi az baadah-e-gulgoon beh.
[Kal moghbachah ney mojhey asrar-e-mohabat sey agah kartey hoay kaha:
jo ansoo tou pi-jaaey, woh sharab-e-gulgon sey behtar hein.]
Yesterday the Magian boy told me of loves secret joy:
Better that salt tear of thine than the sweet and ruby wine.

Aan faqr keh bi-taighey sadd kishwar dil geirad;
224
az shoukat-e-Dara
beh az fur-e-Faridoon beh.

[Aisa faqr jo talwar kay baghair
dilon ki sadd-ha momlikatein fatah kar leyta hai,

shoukat-e-Dara aur fur-e-Faridon sey behtar hai.]
Better poverty that gains bloodlessly the hearts domains,
than the realm Darius won, Feriduns dominion.

Dar deir-e-moghan aeyi mazmoon-e-boland aawar;
dar khanqah-e-Sufi
afsanah-o-afsoon beh.
[Pir-e-moghan kay deir mein aaey

tuo boland mazmoon baat keh;
qissey kahaniyuon ki baatein
Sufi ki khanqah mein achhi lagti hein.]
In the Magian temple cry; let Thy voice be heard on high!
But within the Sufi cell better is the whispered spell.

Dar jooey rawaan-e-ma bi-mannat-e-toofaney;
( )

yakk mouj agar khaizad aan mouj z-Jaihoon beh.
[Agar hamari jooey-e-rawan mein (az khod),
baghair kissi toofan ka ehsan othhaey eik mouj bhi paida ho jaaey;
tuo woh daryaey Jaihon sey behtar hai.]
225
With our river of hearts blood need is none of Noahs flood;

better there one swelling wave than where Oxus waters lave.

Sailey keh tou aawurdi dar shehar nami gunjad;
( )!
(
)

ein khanah ber andaazey dar khalwat-e-Hamoon beh.
[(Iqbal!) Tou jo sailab (-e-janoon) laya hai,

yeh shehar mein naheen samata,
iss khanah ber andaaz toofan kay leay
veraaney ki khalwat behtar hai.]
Lo, Thy torrent sweeping down threatens to engulf the town!

Better let Thy havoc be in the deserts privacy.

Iqbal ghazal khwaan ra kafir natwaan goftan;
()
souda badamaghash zud az madrassah bairoon beh.
[Iqbal-e-ghazal khwan ko kafir tuo naheen kaha ja sakta,

albatah oss kay damagh mein souda zaroor hai;
iss leay ossey madrassey sey bahar he rakhhna chahiay.
(ta-keh woh jawanon ka damagh kharab nah kar dey)]
Singer Iqbal, sooth to tell, call him not an infidel:
Better he were out of school till his fevered brain shall cool!
226
*****(20)*****

Aql hum ishq ast-o-az zouq-e-nigah biganah niest;
laikan ein bicharah ra aan juraat-e-rindanah niest.
[Aql bhi ishq hai aur zouq-e-nigah sey biganah naheen,

albatah oss bichari mein juraat-e-rindanah naheen.
(yeh phonk phonk kar qadam rakhhti hai)]
Intellect is passion too, and it knows the joy to view,
but the poor unfortunate dares not as the inebriate.

Garchih mi danam khayal-e-manzil eijad-e-mun ast;
dar safar az pa nishistun himmat-e-mardanah niest.
[Agarchih mien janta hon keh manzil ka khayal meyri apni eijad hai,
laikan safar chhorr kay baithh jaana himmat-e-mardanah kay monafi hai.]
Though I know the fantasy of the stage was shaped by me,
yet it were a cowards way on the journey to delay.

Her zaman yakk tazah jolangah mi-khwahum azo;
ta janoon farmaey mun goeyd diggar veranah niest.
227
[Mien iss sey her lamah eik tazah jolan gah ka khwahan rehta hon,
yahan takk keh meyra janon farma
(mojhey janon ataa karney wala) keh dey
keh abb aur koeyi veranah baqi naheen raha.]
Every moment is my prayer that I may yet further fare,
till my follys governor says there is no desert more.

Ba chonin zor-e-janoon pass-e-gariban dashtum;
dar janoon az khod naraftun kaar-e-her devanah niest.
[Iss qadar zor-e-janon mein gariban ka pass rakhhna

her devanah ka kaam naheen keh woh janon mien az khod raftah ho.]
In such frenzy of the soul still I do not yield control:
every madman cannot boast that to self he is not lost!
*****(26)*****

Dil-e-biqiad mun ba noor-e-aiman kafirey kardah;

Haram ra sajdah aawurdah bottan ra chakarey kardah.
[Meyra dil biqiad noor-e-aiman rakhhtey hoay bhi

kafri kay andaaz apnaey hai,
228
eik taraf Haram mein sajdah karta hai

aur dosri taraf botton ki chakri karta hai.]
Against the light, an infidel, my heart, unfettered, doth rebel;
it bows before Gods sanctuary and idols serves, indifferently.

Mataa-e-taaqat-e-khod ra tarazooey ber afrozad;
babaazar qiyamat ba khoda soudagarey
kardah.
[Apni farmanbardari ki poonji kay leay trazoo othhaey pherta hai,

Khoda kay saath bhi souda baazi karta hai.]
It sets a balance, to access the value of its righteousness,
ready to strike a bargain smart with God, in resurrections mart.

Zamin-o-asman ra ber morad-e-khwaish mi khwahad;
ghobar-e-rah-o-ba taqdir Yazdan dawarey kardah.
[Yeh chahta hai keh zamin-o-asman oss ki marzi kay motabiq chalein,
hai tuo ghobar-e-rah magar taqdir-e-Elahi ka moqablah karta hai.]
It would have earth and heaven fulfill all the requirements of its will,
and claims, though dust, a judge to be with a divine authority.

Gehey ba Haq dar amaizad gehey ba Haq dar awaizad;
zamaney Haidri kardah zamaney Khyberey kardah.

229
[Kabhi yeh Haq kay saath mowafqat karta hai

aur kabhi Haq ki mokhalfat karta hai,
kabhi Haidri andaaz ikhtiar karta hai aur kabhi Khyberi.]
Anon it will with God accord; anon it fights against the Lord,
stands for a time as truths ally. And then it doth the truth deny.

Baein bey rungi johar z-oo nairung mi raizad;
Kalimey bein keh hum paighamberi hum saherey kardah.

[Agarchih iss ka johar yakk rung hai,
magar yeh kaeyi rung ikhtiar karta hai;

iss Kalim ko deikhhein keh paighamberi bhi karta hai
aur jadoogari bhi.]
While in its essence void of hue, it paints a lying image, too:
a Moses, who the part doth bear of prophet, and of sorcerer!

Nigahash aql-e-door andaish ra zouq-e-janoon dadah;
wlaikan ba janoon fitnah samaan-e-nishtery kardah.
[Oss ki nigah ney aql-e-door andaish ko zouq-e-janon diya hai,

magar dosri taraf yeh janoon fitnah saman ki fasud
khhol kar iss ka zor kum bhi kar deyta hai.]
Its glance a touch of the insane imparteth to the prudent brain,
and yet a lancet it can use the madmans swelling to reduce.
230

Bakhod kay mi rasud ein rah paimaey tun aasaney;
(

)

hazaraan saal manzil dar moqam-e-Aazri kardah.
[Yeh tun aasan mosafir jo hazaar saal takk

moqam-e-Azari mein baithha raha hai,
apney aap takk kaisey pohnch sakta hai.
(yaani apney aap ko kaisey pa sakta hai)]

When shall this lazy traveller reach his goal,
the inner chamber of the soul
that doth these thousand years abide
at falsehoods shrine, in slothful pride?
QUATRAINS
These two quatrains and the last poem are are taken from the book
Armoghan -i-Hijaz (Urdu).
*****(5)*****

Khird ki tung damaani sey faryaad;
tajali ki frawaani sey faryaad.
Gawara hai ossey nazarah-e-ghair;
nigah ki na-Muslimani sey faryaad.
(Jhholi ka tung hona.) :

Beware! The wisdoms shallow show!
231
Beware! The visions heavy flow*!

He would tolerate yet the alien glance,
Beware! Thus from his un-Muslim sense!
(*Because you wont to be able to hold your self due to
extreme pleasure of that vision (of God)
(Translated by Q A Kabir)
*****(12)*****

' '

Khird deikhhey agar dil ki nigah sey;
jahan roshan hai noor-e-La ilah sey.
Faqat ekk gardish-e-shaam-o-sehar hai;
agar deikhhein farogh-e-mehr-o-mah sey.
If the wisdom ever sees from hearts inner sight,
this world is lit up with La Ilahs light.
This dawn and eves wheel just a spin and roll,
if you see this game from Sun and Moons role.
THE SATANS ADVISORY COUNCIL
1936
Iblis ki Majlis-e-Shora
It must be recalled that in the introduction lines of the last chapter two
categories of Intellect were mentioned. It is the second category with which
the Western nations played havoc against defenseless humanity throughout
the world over the last three centuries is well known and does not need
elaboration. This is the class of Intellect which Allamah Iqbal condemned
vehemently.
232
In this poem Allamah describes glimpses of the evil Intellect and how
its forces operate. This Intellect is the art of portraying evil as noble and
concocting reasons to justify the unreasonable. The inclusion of this
poem here marks a prelude to the next Volume.

Yeh anasar ka porana khhail, yeh dunyaey don;

sakinaan-e-Arsh-e-Azam ki tamanaon ka khoon.
(Morad hai kainat jo maadi anasar aag, pani, matti, hawa waghairah ki
tarkib-e-khas sey maarz-e-wujood mein aeyi hai aur issey wujood mein
aaey taweel arsah ho gaya hai; iss leay yeh porani hai.)
(Kaminah, razil.) :
The Satan: An old game of needs this mean worlds tact,

to heavenly host hopes a cold blood act.

Iss ki barbadi peh aaj amadah hai woh karsaz;
jiss ney iss ka naam rakhha thha jahan-e-Kaf-o-Noon.
) ( ) (
Harf-e-kaf aur harf-e-noon, duonon ko mila kar eik lafz kon banta hai jiss
kay maani hein ho ja. Allah Taala ney kon (ho ja) kaha aur fayakoon (ho
gaya); aur kainat adum sey wujood mein aa-gaeyi.]
That Great Maker bent to wreck earth soon,
who gave it a name of KAF and NOON.
233

Mien ney deikhhlaya Frangi ko malokiyat ka khwaab,
mien ney torra Masjid-o-Deir-o-Kalisa ka fason.
(Jadoo.) :( Badshahat.) :
To Europe I gave the kingships dream,
I broke the spell of church and mosques team.

Mien ney nadaron ko sikhhlaya sabaq taqdir ka;
mien ney monam ko diya sarmayah dari ka janon.
)Jiss per Allah Taala ney doulat ka inaam kiya hai.)

I taught to the poor a lesson of fate,
to the wealthy I gave the wealths craze great.

Kon kar sakta hai iss ki aatish-e-sozan ko sard;
jiss kay hungamon mein ho Iblis ka soz-e-daron.
(Jala deyney wali aag.)

:
(Andar ki jalan.) :
Who can put out that fires big blaze,
of riots whom Satan had set ablaze.

Jiss ki shakhein hon hamari abiyari sey boland;
kon kar sakta hai oss nakhal-e-kohan ko sarnagon.
234
(Porana drakht.) :
(Neicha, sar jhokaey.) :

To plants we watered, caused to be trees,
who can bring that old tree to knees.

Iss mein kaya shakk hai keh mohkam hai yeh Iblisi nizam;
pokhtah-ter iss sey hoay khooey ghulami mein awam.
(Paidar.) :
(Ghulami ki aadat.) :
First Advisor: The Satans order is firm every where,

the masses too like the servitude snare.

Hai azal sey onn gharibon kay moqadar mein sajood;
onn ki fitrat ka taqaza hai namaz bi-qayam.
(Hamaishah sey.) :
(Woh namaz jiss mein khharrey honey ki noubat he nah aaey.)

The bows were writ for the poor in fate,
a pray without stay their natures trait.

Arzoo kaheen awwal tuo paida ho naheen sakti kaheen;
ho kaheen paida tuo mur jaati hai ya rehti hai khaam.
Either in his heart a wish does not lie,
if wakes up ever, would be raw and die.
235

Yeh hamari saai-e-paihum ki karamat hai keh aaj;
Sufi-o-Mulla malokiyat kay banday hein tamam.
)Lagatar mehnat, mosalsal koshish.)

Isnt this a marvel of constant push hence,
that Mullah is tied with kingship fence.

' '
Tabaa-e-Mashriq kay leay mouzon yehi afyuon thhi;
vernah qawwali sey kochh kum-ter naheen Ilm al-Kalam.
)Mashriq ka mazaj.( :
)Woh raag jo Sufiyuon ki mehfil mein gaya jaata hai.(
)Woh ilm jiss mein deen ki baton ko dalil sey sabat kiya jaata hai.)
Best booze it was to Eastern nature then,
no lesser vice singing to eloquence ken.

Hai Tawaf-o-Hajj ka hungamah agar baqi tuo kaya;
kond ho kar reh gaeyi Momin ki taigh-e-bey niyam.

)Jiss mein katney ki salahiyat khatum ho choki ho.(
)Niyam kay baghair talwar.)
The Haj and Kaaba Rounds yet a rite though,

236
the nude sword of Momin is blunt I know.

Kis ki noumeidi peh hujjat hai yeh farman-e-jadid?
Hai jihad iss dour mein mard-e-Musliman per haram.
)Dalil.) :) Na-ommeidi.( :
On whose despair he formed a queer view,
On Muslim war is banned in this age new.

Khair hai sultani-e-jamhoor ka ghogha keh shar;
tuo jahan kay tazah fitnon sey naheen hai ba-khabar.
(Morad hai Jamhooriyat.)

:
(Shor.) :
Second Advisor: Is this roar in goodness that masses are kings?

You know not new mischiefs of underlings.

Hon, magar meyri jahan beini batati hai mojhey;

:
jo malokiyat ka ekk pardah ho, kaya oss sey khatar.
)Jahan kay moamlat per nazar rakhhna; morad tajarbah.(

First Advisor: A good point well, my seeing eye hails,
no danger too there from a kingships veil.

237
Hum ney khod shahi ko pehnaya hai jamhoori libaas;

jabb zara Adam hoa hai khod shanas-o-khod nigar.
(Apney aap ko pehchaniney wala.)

:
(Apney aap ko deikhhney wala.)

:
We gave to kingship the masses rules dress,
self conscious now is man with selfs ingress.

Karobar-e-sheharyari ki haqiqat aur hai;
yeh wujood Mir-o-Sultan per naheen hai monhisr.
:
(Badshahi nizam chalaney ka tariqah.)
The kingship science has a different sense;

it needs not a garb of a monarch hence.

Majlis-e-millat ho ya Pervaiz ka karobar;
hai woh sultan, ghair ki khheiti peh ho jiss ki nazar.
(Milli majlis, quomi assembley.) :

May be Nations Council or Kaisers court,
a kings eye craves a foreign land or port.

Tou ney kaya deikhha naheen Maghrib ka jamhoori nizam;
chehrah roshan, androon Chingaiz sey tareek-ter.
Didnt you see western democratic track,
whose face is shining but inner is black.

238

Rooh-e-sultani rehey baqi tuo pher kaya iztirab;
hai magar kaya iss Yahoodi ki shrarat ka jawab.
:
(Karl Marx ki taraf asharah hai.)
Third Advisor: What is the harm if lives the royal soul,

what is the answer to that Jews wicked role.

Woh Kalim-e-bitajali, woh Masseih-e-bisalib;
niest paighamber w-laikan der baghal darad kitab.
(
)
[Yeh woh Kalim jo roshani kay baghair hai,
woh Masseih hai jo Salib kay baghair hai;
woh paighamber naheen laikan oss ki baghal mein kitab hai.
(ishtrakiyat per likhhi gaeyi kitab ki taraf asharah hai)]
That Moses sans vision! That Christ sans cross!
Hes not prophet, but, keeps Book for a gloss.*
(*A deceptive appearance over a life of secret wrong doings,
a false or misleading inter-relation)

Kaya bataon kaya hai kafir ki nigah-e-pardah soz;
Mashriq-o-Maghrib ki quomon kay leay roz-e-hisab.
239
(Pardah jala deyney wali nazar;

yaani pardey kay oss taraf deikhhn leyney wali.)
How to show that heathens shameless eyes,
to East, West nations a doomsday lies.

Iss sey barrh kar aur kaya ho-ga tabiyat ka fasaad;
torr di bandon ney aaqaon kay khaimon ki tanab.
(Rassi.) :) Ghulamon.( :
No worst cancer looks than his natures bent,
that the slaves have toppled the masters tent.

Torr oss ka Romah-tal-Kobra kay aiwanon mein deikhh;
(Azim Sultanat-e-Rome.) :
aal-e-Caesar ko dikhhaya hum ney pher Caesar ka khwaab.

Fourth Advisor: Its counter action see in Romes big halls,
we have shown his sons, dream of Caesars call.

Kon Behar-e-Rome ki moujon sey hai lipta hoa;
gah balad chon sanobar, gah nalad chon rabab.
(Obharta hoa.) :( Kabhi.) :
(Eik qisam ka saaz.) :
(Rota hoa.) :
Who is now wrapped with waves of Roman Sea,

like lute they weep oft, oft they grow like pines tree.
240

Mien tuo oss ki aaqbat beini ka kochh qaail naheen;
jiss ney Afrangi siyasat ko kiya yuon bi-hijab.
(Bi-pardah.)
:
Third Advisor: I cant admire his prudence and care,

who laid bare the Europes statecraft snare.
()
(Iblis ko mokhatab kar hay)
Fifth Advisor, while addressing Iblis.

Ay terey soz-e-nafas sey kaar-e-alam istiwar;
(Sans ki tapash.) :
(Zahar.) :( Paidar.) :
tou ney jabb chaha, kiya her pardagi ko ashkar.
Due to thy burning this world gets balance,
when you wished laid bare each hidden face hence.

Aab-o-gill teyri hararat sey jahan-e-soz-o-saaz;
(Pani aur matti.) :
ablah-e-jannat teri taalim sey danaey kaar.
(Jannat ka biwaqoof ya bhoola.)
(Kaam ko janiney wala.)

:
241
Thy heat in his clay the worlds pomp and show,

you taught the heavens fool, a wisdom so.

Tojh sey barrh kar fitrat-e-Adam ka woh mehram naheen;
saadah dil bandon mein jo mashhoor hai prewardigar.
Than thee He knows not the nature of men,
who is famous as God, in the fools ken.

Kaam thha jinn ka faqat taqdis-o-tasbih-o-tawaf;
teyri ghairat sey abud takk sarnagoon-o-sharamsar.
(Bazorgi biyan karna.) :
(Paki biyan karna.) :
(Pherey leyna.) :
Whose duty was praise, rosary and round,

due to thy envy, in shame ever bound.

Garchih hein teyrey morid Afrang kay saher tamam;
abb mojhey onn ki frasat per naheen hai eitibar.
(Door andaishi.) :
All wise men of West are thy pupil though;

I have no faith yet in their wisdom so.

Woh Yahoodi fitnah-gar, woh rooh-e-Muzdak ka baroz;
242
her qaba honay ko hai oss kay janon sey tar tar.
(Fitnah paida karney wala Yahoodi, morad hai Karl Marx.)
(Iran ka woh bashindah jiss ney Karl Marx sey bohat pehley
ishtraki nizam wazaa kiya thha.)
That mischief monger Jew, the Muzdaks soul.
Each tunic gets torn from his crazy goal.

Zagh-e-dashti ho raha hai humsar-e-shaheen-o-chargh;
kitni suraat sey badalta hai mazaj-e-rozgaar.
(Biyaban ka kawwa.) :
(Woh parindah jo dosarey parindon ka shikar kar kay onn ko khhaa hai.)
(Zamanah.) :
A crow looks prone to seize the hawks force,

how quick the time changes natures course.

Chha gaeyi aashoftah ho kar wosaat-e-aflaak per;
(Gard ki mothhi.) :( Parishan.) :

jiss ko nadani sey hum samjhey thhey ekk mosht-e-ghobar.
Being restive she scanned the skies vast space,
like fools we counted dust of human race.

243
Fitnah-e-farda ki haibat ka yeh alam hai keh aaj;

kanptay hein kohsaar-o-marghzaar-o-jooeybaar.
(Aaney waaley kal ka fasaad.) :
(Nadi naley.) :( Bagh.) :

The horrors of future, looking so great,
with hills and vales shiver the brooks in spate.
!

Meyrey Aaqa! Woh jahan zir-o-zabar honay ko hai;
jiss jahan ka hai faqat teyrey siyadat per madaar.

(Tehus nehus.) :
(Inhisar.) :( Qiyadat.) :
My Master! That world is going to doom,
the world which looks to thy Leaderships boom.
()
(Apney mashiron sey)
Satan (To His Advisors):

Hai merey dast-e-tasarraf mein jahan-e-rung-o-boo;
kaya zamin, kaya mehr-o-meh, kaya asman-e-tou batou.

(Aisa haath jo dakhil dey sakkey.)
(Teh bateh.)
Thus lies in my hold the worlds pomp an show,

this earth, the Sun and Moon, the skys glow.
244

Deikhh lein-gay apni aankhhon sey tamasha Gharb-o-Sharq;
mien ney jabb garma diya aqwam-e-Europe ka lahoo.
Shall see the East and West my game and roar.
As soon I warm up Western nations gore*.
(*Blood from cut and wound, chiefly in descriptions of fighting)

Kaya imaman-e-siyasat, kaya Kalisa kay shaiokh;
sabb ko devanah bana sakti hai meyri eik ho.
(Siyasi rehnoma.) :
The pontiffs of church, the leaders of State,
my one dins echo for them a dread great.

Kaargah-e-shishah jo nadan samajhta hai issey;
torr kar deikhhey tuo iss tehzeeb kay jaam-o-saboo.
(Kaarkhanah.) :
(Piyalah aur sorahi.) :

To her a modern world if a fool espies;
this cultures wine cups will someone break and sea?

Dast-e-fitrat ney kiya hai jinn garibanon ko chaak;
Muzdaki muntaq ki sozun sey naheen hotay rafoo.
(Qudrat ka haath.) :
(Phharra.) :
(Ishtiraki falsafah.) :
245
(Salaeyi.) :( Sooeyi.) :
The collars to whom the Nature has torn,
the logic of Muzdak to them cant darn.
(Muzdak; who introduced a new religion, he was beheaded on the orders of
King Nausherwan. He was a great orator and eloquent writer.)
Kabb dra sakktey hein mojh ko ishtiraki kochah gard;

yeh perishan-e-rozgar, ashoftah maghaz, ashoftah hoo.
)Awarah gard.( :
)Zehani tor per perishan.( :
)Perishan khiyalat aur baatein.(
How can frighten me the Socialist lads,

since long jobless, confused and loafing lads?

Hai agar mojh ko khatar koeyi tuo oss ummat sey hai;
jiss ki khakistar mein hai abb takk sharar-e-arzoo.
)Rakhh.( :
)Arzoo ki chingari.( :
From that nation but I feel a threat grave,
whose heart yet holds hidden embers of crave.

Khal khal iss quom mein abb takk nazar aatey hein woh;
kartey hein ashk-e-sahar gahi sey jo zalam wazoo.

)Koeyi koeyi, kaheen kaheen.(
246

:
)Sobh ka rona.(
A few of them I espy in this nation yet,
at dawn who take Wuzu* with tear drops jet. (*ablution)

Janta hai, jiss peh roshan baatan-e-ayam hai;
Muzdakiyat fitnah-e-farda naheen, Islam hai.
)Zamaney ka andaroon.( :
)Kall paida honay wala fasaad.( :

He knows on whom hidden Times are bright,
the Islam, not Muzdak is the futures fright.
(2)

Janta hon mien yeh ummat hamil-e-Quran naheen;
hai wohi sarmayah-dari bandah-e-Momin ka deen.
)Quran othhaney wali; morad hai Quran per amal karney wali.(
I know this nation to Quran holds not,
the old craze for wealth is the Momins thought.

Janta hon mien keh Mashriq ki andhairi raat mein;
bi-yadd-e-baiza hai piraan-e-Haram ki aastein.
) (
)Safaid roshan haath; asharah hai Mosa (A.S.) kay moajzah ki taraf.(
)Muslimanon kay mazhabi rehnoma.(
247
In dark nights of East this point I behold,

the sleeves of Harem Sheikhs no white hand hold.

Asr-e-hazir kay taqazaaon sey hai laikan yeh khouf;
ho nah jaaey aashkara sharaa-e-Paighamber (S.A.W.) kaheen.
)Zahar.( :
)Morad hai Deen-e-Islam.(

:
I am but afraid that modern age needs,
may not force this age to know Prophets creed.
!

Al-hazr! Aein-e-Paighamber sey suo baar al-hazr;
hafiz-e-namoos-e-zun, mard aazma, mard aafrein.
)Daro.( :
)Ourat ki izzat ki hifazat karney wala.(
)Mard paida karney wala.( :

)Mard ko bator-e-mard azmaney wala.(
Beware! Hundred times from the Prophets Act,

it guards women honour, makes man perfect.

Mout ka paigham her noaa-e-ghulami kay leay;
ney koeyi Faghfoor-o-Khaqan, ney faqir-e-reh nashin.
)Turkistan aur Chein kay badshahon kay laqab, morad hai badshah.(
248
)Rastah mein baithhney wala faqir.(
A death knell to those who made the mar, slave,

it ruled out kingship, no beggary it gave.

Karta hai doulat ko her aloodgi sey pak saaf;
monamon ko maal-o-doulat ka banata hai amin.
)Gundagi, mial kochial.(

)Maaldar.( :
It cleaned the mans wealth from every stain;

it made the rich trustees of wealths wrong drain.

Iss sey barrh kar aur kaya fikr-o-amal ka inqilab;
padshahon ki naheen, Allah ki hai yeh zamin.
No bigger change could be of deeds and thoughts,
this earth owns to Allah, to a king not.

Chashm-e-alam sey rehey poshidah yeh aein tuo khoob;
yeh ghanimat hai keh khod Momin hai mehroom-e-yaqin.
His Law be kept hidden from whole worlds eye,
to my solace Moumin lacks a faith high.

Hai yehi behtar Elahiyat mein oljha rehey;
yeh Kitab-e-Allah ki tawilaat mein oljha rehey.
249
)Falsafah ka woh ilm jiss mein Allah kay baarey mein behus ki jaati hai.(
)Mun maney maani paida karna.(
Let him be fastened in metaphysics lone,
in his own meanings of the Korans tone.
(3)

Torr daalein jiss ki takbirein talism-e-shash jehaat;
ho nah roshan iss Khoda andaish ki tareek raat.

:
)Chhay atraf ka jadoo, morad hai yeh jahan.(
Whose call God is Great broke the world spell,

that conscious mans night why not a bright deli.

Ibn-e-Mariyam mur gaya ya zindah-e-javid hai;
hein safaat Zaat-e-Haq, Haq sey joda ya ain-e-Zaat?

)Zaat ka zahoor.( :
Did the Christ died or alive from start?
Are Gods attributes His Part or apart?

Aaney waaley sey Masseih-e-Nasiri maqsood hai;
ya mojaddad, jiss mein hon Farzand-e-Mariyam kay safaat?
)Hazrat Issa (A.S.)( )(:
250
)Deen ko dobarah zindah karney wala.(

Is the coming Christ Hindi Nasirs dad?
Is he a mujaddid like the Marys lad?
(Mujaddid: Reformist.)

Hein Kalam-Allah kay alfaaz haadus ya qadim;
ummat-e-marhoom ki hai kis aqidday mein nijat.
)Allah kay paida kiey, makhlooq.(

:

)Allah ki tarah ghair-makhlooq.( :
Are Gods words mortal or old like Him hence?
Which sect of the Ummah will have riddance?

Kaya Musilman kay leay kafi naheen iss dour mein;
yeh Elahiyat kay tarshay hoay Laat-o-Manat.
(Allah kay baarey mein aqli behus kay douran trashay gaey bott)?
Arent now enough for Muslims of this age?
His dogmas gods he found in his rummage (careful search).

Tomm ossey baiganah rakhho alam-e-kirdar sey;
ta basat-e-zindagi mein oss kay sabb mohray hon maat.
)Zindagi ka khhail.( :
From a practical life keep him away;
get all his pawns beaten in this nice way.

Khair issi mein hai, qiyamat takk rehey Momin ghulam;
251
chhorr kar auron ki khatir yeh jahan-e-bisabat.

Hes better a slave up to the dooms day,
leave the mortal world for others hey-day.

Hai wohi shear-o-tasawwuf oss kay haq mein khoob-ter;
jo chhopa dey oss ki ankhhon sey tamashaey hayat.
The verse and mysticism suits for his deen;
which hides from his eyes lifes vital scene.

Her nafas darta hon iss ummat ki bidari sey mein;
hai haqiqat jiss kay deen ki ehtisab-e-kainat.
)Dunya aur dunya walon ka mohasbah karna.(

I fear from this Ummah lest they awake,
being his faiths base, world account he would take.

Must rakhho zikr-o-fikr-e-sobh gahi mein issey;
pokhtah-ter kar duo mizaj-e-khanqahi mein issey.
:
)Rahbaniyat ka rawiyah.(
In prays at dawn keep him rapt and grave.

Make him zealot fan of tombs and graves.
(Rapt: Raised to raptures. Grave: serious. Zealot: fanatic.)
13th March, 2013
252
253

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PEARLS

The Tulip of Sinai: Quartains 42.. :

INQILAB: HOW EXPLAINED .............70

The Story of Man 163.

Gabriel and Satan 201.

A Dialogue between Knowledge and Love 218..

The Satans Advisory Council 248

interests under cover of a change. That is why attractive names are

Islamic teachings because extended over-indulgence in worldly pursuits

Islam is the Manufacturers manual for the best of Machines made by

The morn that shifts so soon tomorrow new,

(Translated by Syed Akbar Ali Shah)

(Chhopa hoa bhaid.) :

(Talwar ki dhaar taiz karney wala alah.)

(Ibrahim (A.S.) jinhon ney apney waqt kay badshah

An Abraham by the age is sought to break the idols of this Hall:

)Gharoor ki doulat, morad dunya ki doulat.(

)Nafaa aur noqsaan.( :

bottan-e-veham-o-goman, la-ilah illallah.

(Brahminon ka woh dhagah pehanana jiss ko jiniv kehtey hein,

No god but He is true withal.

THERE IS NO DEITY EXCEPT GOD

ummataan ra la jalal, illa jamal.

[Mien sahib-e-haal bazorgon ki baat batata hon,

illa mein Allah Taala kay saamney jhokk jana).]

(People of ecstasy, mardan-i-hal: Persons who pass through different states

la-o-illa fatah baab-e-kainat.

[La-o-illa sey kainat ka ehtisab hai,

la-o-illa sey kainat (ki barkaton) ka darwazah khholta hai.]

[Inn duonon (alfaz) sey iss jahan-e-kon ki taqdir banti hai,

[Jabb takk la ilah ka noktah haath nah aey,

yeh mard-e-Khuda ki pehli manzil hai.]

tazah az hungamah-e-oo kainat.

[Ghair Allah kay saamney la kehna zindagi hai,

When this ecstasy affects the heart of a living person,

tokhm-la dar mosht-e-khak-oo baraiz.

[Tou ghulam ko aqa kay khalaf larrana chahta hai

houlash az houl-e-qiyamat baishtar.

oss ki haibat qiyamat ki haibat sey barrh kar hogi.]

La moqam zarb-haey pey beh pey;

[La zarb-haey pey beh pey ka moqam hai,

yeh bijli ki karrak hai, bansari ki awaaz naheen.]

ta-keh tou moujood kay bhanwar sey bahar aajaey.

[Mien tomhein Arab ki taarikh batata hon

[Oss ki zarb sey (sabb) Lat-o-Manat raizah raizah ho gaey,

oss ney Qaisar-o-Kissra (ki saltanaton) ko khak mein mila diya.]

[Kabhi oss ki barq-o-baran ney sehra ko hila diya

[Jomlah alam oss ki aag kay saamney khus ki manind thha,

ta jahaney tazaheyi aamad padeid.

[Woh oss poraney bott khaney mein mosalsal tarrpey

yahan takk keh eik niya jahan zahar ho gaya.]

her chih hust az tokham raizi-haey oost.

[Onn ki sobh khaizi sey baang-e-Haq boland hoeyi,

whatever exists is the outcome of their sowing (of seed).

[Yeh jo iss duor mein gul-e-lalah (tazah aloom)

The lamp of the tulip that has been lit up

[Jabb Roos ka qalb-o-jigar khoon ho gaya

tuo oss kay zamir sey La ka lafaz othh khharra hoa.]

markab-e-khod ra sooey illa naranad.

[Oss ka fikr La ki taiz aandhi he mein raha,

[Eik dinn ayey ga jabb woh zor-e-janon sey

[Kiyuonkeh zindagi La kay moqam mein asoodgi naheen paati,

* (Part-I, 9) *