Pearls From... Vol-IX

PEARLS
FROM
A STREAM
(A study of Allamah Mohammad Iqbals poetry)
VOLUME-IX
CONTENTS
INQILAB: INDIVIDUAL LEVEL - THE QUEST - I ..5
Ghazalein 7..
Meeting the beloved; the Union 32........
The Song of Grief 36..
The Short-lived Joy 39...
Mankind 43...
The Manifistation of Beauty 46.
An Evening 47..
Loneliness 49
Separation 51.
Ghazalein
53
...
On being Presented with a Flower 59.

The Moon 61...
The Dew and the Stars 63
Ghazal 67
INQILAB: INDIVIDUAL LEVEL - THE QUEST - II70
Ghazal 70
Quatrains 72.
Separation ...
73
The Picture and Painter 74

Quatrain 77
The Human Being 78..
2
The Tulip of Sinai Quatrains 80

Solitude 84
The Wine Remaining - Ghazalein .............

88
Trifles 94
Ghazalein .....
95
INQILAB: INDIVIDUAL LEVEL PERSEVERANCE-I ..106
The Moon and Stars 107

The Unsuccessful Effort 110..
The Human Race 112..
The Poet 113...
Evolution 116.
Infidelity and Islam 119..
Imprisonment 122..
Ghazalein 124..
Quatrains 129..
The Earth and Sky
130
Adam 131..
Quatrains 132..
INQILAB: INDIVIDUAL LEVEL PERSEVERANCE-II .134

The Glow-Worm 142..
Song of the Hijazi Camel-Driver 147..
The Raindrop and the Sea 156..

The World of Action 161..
Life 164
The Houri and the Poet 166 ...
Life and Action 171......
The Stream 172 ...
The Riddle of the Sword 179..
The Wine Remaining Ghazal 180.
Trifles 183..
Ghazalein ...
185
INQILAB: INDIVIDUAL LEVEL OPTIMISM- I .202
The Royal Cemetery 202..

Mornings Appearance 221..
The Philosophy of Grief 223...
The Muslim 232.
The Renaissance of Islam 238
INQILAB: INDIVIDUAL LEVEL OPTIMISM-II 265
Ghazalein 265..
Time 275..
Stanza 279
The Prologue 279.
The First Rose 292..
The New Moon of Eid 294.
4
The Morning Breeze 295.

A Dialogue Between God and Man 297
The Wine Remaining Ghazalein 300.
Ghazalein 309..

INQILAB
INDIVIDUAL LEVEL
THE QUEST - I
The phenomenon of change, or inqilab, discussed so far relates to
collective transformation of a human society for its well being. The overall
impression created by the collective transformation is in effect is the total
sum of the state of the individuals of that society.
In other words, the collective change or transformation is the reflection
of the endeavours for refinement at individual level. It is an individual, who
encounters most hardships in different ways while going through the
phenomenon of any kind of change. Out of these the one discussed in
poetical works of Allamah Iqbal is the most difficult because it relates to
mans perceptions and beliefs pertaining to his Creator.
A human beings perception has lot to do with his biological (bodily)
senses like seeing, feeling, hearing, smelling, etc. He has the tendency to
apply these to his Creator as well. But those whose existence is depends on
human senses cannot be the real gods. There existence as such means that
these are false gods (ghair Allah) and these have to be rejected.
This rejection (la) is the first step of the transformation Allamah reemphasizes as commanded in teachings of Islam. This marks the beginning
of never ending journey on the path of the Real God; Allah. Thereafter, the
entire life-span of Man on Earth, irrespective of its duration, is that journey.
This journey has to be carried out as per guidance provided by Allah

through His Prophets out of whom Hazrat Mohammad (S.A.W.) brought the
final word. Islam prescribes comprehensively as to how this journey has to
be undertaken.
The Divine guidance provided through His Messenger, however, has
not satisfied Mans inherent inquisitiveness. The journey towards a
destination that is difficult for Man to describe or even perceive, has led to
various schools of thought or beliefs referred to as mysticism and Sufism.
Dr M A K Khalil while translating different poems of Allamah Iqbal has
elaborated various aspects of tasawwuf in introductory and explanatory
notes. He has mentioned Allamahs viewpoint on this subject. Herein only a
few lines are reproduced out of one of his introductory note.
The struggle between good and evil has been the saga of the human
race since eternity. God created Adam, the primeval Man, after creation of
the universe (Quran 2:29-30), designated him as the masterpiece of His
creation and made him His vicegerent on earth (Quran 2:30-39; 7:11;
15:28-30; 17:61; 20:115-19; 38:71-73). This was so because only Man was
endowed with appreciation and knowledge of the purpose of creation of the
universe and only he had the potential for its management and
beautification.
Simultaneously, Iblis was degraded from a favorite Jinn to the lowest of
the low on account of his arrogance in disobeying the God's Command for
paying homage to Adam by prostrating before him (Qur'an 2:34; 7:12-18;
15:31-35;17:62-65; 20:120; 38:76-78). Iblis vowed to misguide mankind,
but God warned him that good persons would not be misled by him and
would fight against him (Quran 7:18; 15:39-44; 17:62-65; 20:120; 38:7985). Thus the above mentioned struggle started which has continued till
today
That struggle means rejection of ghair Allah, which as said earlier is the
first step towards (re)establishing link with the Creator. The step two is
setting on the path as prescribed by Allah so that the severed link is
established. For that the traveler, the Man, must understand his position in
this universe and the very purpose of his coming into worldly being.
It is difficult to understand few aspects about the unseen Creator,
which become even more difficult in the absence of any guidance. This
period of transition, at times is quite synonymous to wandering, if not
regulated according to the commands of the Creator. Thus the journey from
la to illa is very demanding despite the guidance provided by His

messengers.
The quest for establishing the link with Creator is afflicted by a constant
conflict between Aql and Dil; Intellect and Intuition. The separation itself
adds to the agony of Hijr-o-Fraq, but it makes that much important for each
individual to strive in search of the Truth for his well-being in particular and
the humanity in general
Allamah is of the view that the phenomenon of resurrection (change)
must begin at individual level irrespective of age and gender. Each
individual must return to the folds of Islam so that the units are refined for
the betterment of the whole. Strengthening of parts makes the body strong.
This process envisages that transformation must start from within and
then spread outward in the society. It is to manifest Allamahs saying that
her fard hai Millat kay moqadar ka sitara. At the same time, no individual is
indispensable when it comes to the interests of the Millat as the poet has
said: Jamshaid is no more, but Iran is still there.
The poetical works reproduced in this chapter are in the same sequence
in which these appear in Bang-e-Dara.
GHAZALEIN PART ONE
*****(1)*****

Gulzar-e-hust-o-bood nah biganah-war deikhh;
hai deikhhney ki cheez issey bar bar deikhh.
(Dunya ka bagh.) :
Do not look at the garden of existence like a stranger;
it is a thing worth looking at, look at it repeatedly.

Aaya hai tou jahan mein misaal-e-sharar deikhh;
dum dey nah jaaey husti-e-napaidar deikhh.
:
(Chingari; morad hai napaidar.)
You have come into the world like a spark, beware.
Lest your ephemeral life may end suddenly, beware.

Mana keh teyri deid kay qabil naheen hon mien;
Tou meyra shouq deikhh, mera intizar deikhh.
Granted that I am not worthy of your Sight;
You should look at my zeal, and look at my perseverance.

Khholi hein zouq-e-deid ney ankhhein teri agar;
her rehgozar mein naqsh-e-kaff-e-paaey yaar deikhh.
If your eyes have been opened by the longing for Sight;
look for the foot prints of the Beloved in every lane.
(Translated by Dr M A K Khalil)
*****(2)*****
This ghazal is typically mystic and describes the attributes of the Love
of God in the language of materialistic love.

Nah aatey, humein iss mein takrar kaya thhi,
magar waadah kartey hoay aar kaya thhi.
(Israr.( :
)Kaya mazaiqah thha.) :
8
If you had not come I would have had no occasion for contention.
But what reluctance in making the promise was?

Tumharey payami ney sabb raaz khhola;
khata iss mein banday ki sarkar kay thhi.
Your messenger disclosed every secret O Lord!
What fault of Man in this was?
(Allusion to the Holy Qur'an as a source of all knowledge and guidance
for which there are many references in the Holy Book.)

Bhari bazm mein apney aashiq ko taarra;
Teri ankhh musti mein hoshiyar kaya thhi.
(Pehchan liya.) :
You recognized Your Lover in the full assembly.
How alert Your eye in the middle of the ecstasy was!

Taammal tuo thha onn ko aaney mein qasid;
magar yeh bata tarz-e-inkaar kaya thhi.
True! Reluctant he was to come, O messenger,
but tell me what the manner of denial was.

Khhinchay khod bakhod jaanib-e-Toor Mosa (A.S.);
kashash teyri ay shouq-e-deidar kaya thhi.
Musa (A.S.) was effortlessly attracted to Toor.
How strong, O Zeal your attraction was!

Kaheen zikr rehta hai Iqbal teyra; fason thha koeyi,
teyri goftaar kaya thhi.
(Jaadoo.) :
Your fame continues somewhere,
O Iqbal! Some magic, not your speech it was.
*****(5)*****
This is one of the ghazals which are highly mystical and rich in
metaphors. It deals with the love of God, which apparently is the source of
much material loss and suffering. However, it is a test of Mans worth and
gives the Lover the pleasure and happiness as well as the degree of elegance
which cannot be described or measured but can only be felt by those whom
God endows with such wealth.

Kaya kahon apney chaman sey mien joda kiyuonkar hoa;
aur aseer halqah-e-daam hoa, kiyuonkar hoa.
:
(Hirss kay daam mein phansa hoa.)
What can I say how I got separated from my garden
and how I got imprisoned in the net of greed.*
(*This is a metaphorical description of Man being separated from the path
of Din on account of which he became caught in the net of greed.
Accountability for deeds is a fundamental component of religion and
protects Man from materialism, which is the starting point of greed.
Garden is the metaphor for the peace of mind obtained from true Aiman.)

10
Jaaey hairat hai bora saarey zamaney ka hon mien;

mojh ko yeh khilaat shrafat ka ataa kiyuonkar hoa.
It is strange that the whole world being against me;
how the recipient of honour of respectability I have been.*
(*The high position of Man made all denizens of the celestial world jealous
of him, to the extent that Iblis went to the limit of disobeying God by
refusing to prostrate before Adam A.S.)

Kochh dikhhaney deikhhney ka thha taqaza Toor per;
kaya khabar hai tojh ko ay dil faisala kiyuonkar hoa.
Some demand of showing and seeing was on the Toor:
What do you know O heart! How it was decided?*
(*This refers to the request of Mosa A.S. on Mount Toor to see God and the
latter's refusal to grant that request. This verse means that God is beyond
Man's comprehension and, perhaps for that reason, it says that the request of
Mosa A.S. was denied. If his request had been granted it would have been
necessary for Musa A.S. to describe what he exactly saw, which was
impossible.)

Hai talab bey modaa honay ki bhi ekk modaa;
morgh-e-dil daam-e-tamanna sey rihaa kiyuonkar hoa.
The desire to be without any desire is also a desire.
How the heart's bird freed from the net of greed was?

Deikhhney waaley yahan bhi deikhh leytey hein tojhey;
pher yeh waadah-e-hashar ka sabar-azma kiyuonkar hoa.
Those desirous of seeing You, see You here also;
then how the Last Day's promise a test of patience was?*
11
(*This and the next verse mean that the deserving persons see God in this
world also and this reward for their merits is not restricted to the Hereafter.
The sight cannot be measured by the muqannin's (law maker) scales or
described in the faqh's words. It is a feeling and the happiness which only
those can feel who deserve and experience it.)

Hosn-e-kaamil he nah ho iss bey hijabi ka sabab;
woh jo thha pardon mein penhan, khod-muna kiyuonkar hoa.
The Perfect Beauty itself may be the cause of this unveiling;
how became self-apparent what concealed in curtains was?

Mout ka noskhah abhi baqi hai ay dard-e-fraaq;
charahgar devanah hai, mien la-dawa kiyuonkar hoa.
Death as a recipe still remains, O separation's pathos!
The physician is insane, how I deemed incurable was?*
(*The highest reward for piety is to witness the countenance of God and the
persons alive to this human need pine for it. Lack of the fulfillment of this
need and longing is a malady, which can be cured in this life as mentioned in
the previous verse. However, failing that, it can be cured after death as said
in this verse.)

Tou ney deikhha hai kabhi ay deidah-e-ibrat keh gul;
ho kay paida khak sey rungin-qaba kiyuonkar hoa.
O admonishing eye! Have you ever seen
how the rose having been born out of dust became colorful?*
(*In spite of the apparently lowly origin of Man from dust, he can attain
high ranks as a reward for his noble deeds, just as a rose bush rising from
dust produces beautiful rose flowers.)
12

Porsish-e-aamal sey maqsad thha roswaeyi meri;
vernah zahir thha sabhi kochh, kaya hoa, kiyuonkar hoa.
The purpose of interrogation for deeds was to disgrace me;
otherwise all as to how and why it happened obvious was? *
(*This verse shows that God is omni-scient and sees and knows all human
actions, including the extenuating circumstances which sometimes compel
Man to go astray. In view of this the detailed description of the Holy Quran
and other religious literature of the procedures of accountability on the Day
of Judgment do not mean that God would be collecting evidence to prove
the evil deeds of a particular person. They are meant to warn Man that he
should guard against evil deeds and save himself the disgrace of the Day of
Judgment.)

Meyrey mittney ka tamasha deikhhney ki cheez thhi;
kaya bataon onn ka meyra saamna kiyuonkar hoa.
My destruction was something worth witnessing:
What can I say how l facing Him was? *
(*This also is a very delicate and abstract concept of tasawwuf. According
to Wahdat al-Wujood the highest reward for Man is to be able to feel the
Presence of God, when he passes from his own self into the Self of God.
This is technically known as Fana fi Allah (the mystic experience of losing
one's self in God) followed by Baqa Billah (the mystic experience of
subsisting or living in or by God). These concepts are not easy to grasp and
need guidance from a competent guide.)
*****(6)*****

Anokhhi wazaa hai, saarey zamaney sey niralay hein;
13
yeh aashiq kon sei basti kay Ya-Rabb rehney waaley hein.
Unusual in state, distinct from the whole world they are;
O Lord! Inhabitants of which habitation these Lovers are?

Ilaaj-e-dard mein bhi dard ki lazzat peh marta hon;
jo thhey chhalon mein kantay, nok-e-sozan sey nikaaley hein.
(Sooeyi ki nok.) :
Even during pathos's cure I desperately love pathos;
blisters' thorns have been extracted with needle's point.
!

Phhala phhola rehey Ya-Rabb! Chaman meyri ummeidon ka;
jigar ka khoon dey dey kar yeh bootay mien ney paaley hein.
O Lord, the garden of my hopes may remain prosperous
I have raised these plants watering them with my blood.

Rolati hai mojhey raaton ko khamoshi sitaron ki;
nirala ishq hai meyra, niralay meyrey naaley hein.
The stars' silence at night makes me weep:
Strange my Love is, strange my Laments are. *
(*Reference to the Holy Qur'an 2:164 and 3: 190 as well as 2:219-20
(in part) will help appreciating the thought expressed in this verse.)

Nah poochho mojh sey lazzat khanman barbaad rehney ki;
nashiman sainkarron mien ney bana kar phhonk daaley hein.
(Ojrray ghhar wala.)
:
14
Do not ask me of the pleasure of remaining destitute;

hundreds of nests have been made and destroyed by me.

Naheen bigaangi achhi rafiq-e-rah-e-manzil sey;
thhehar jaa ay sharar, hum bhi tuo aakhar mittney waaley hein.
Being a stranger to the journey's companion is not good,
O spark! Wait, after all we are also going to disappear.*
(*A spark is an ephemeral phenomenon,
but the spark of Divine Love in the Lover's heart is not ephemeral
and does not part with its companion till the end of the life's journey.)

Ummeid-e-Hoor ney sabb kochh sikhha rakhha hai waiz ko;
yeh hazrat deikhhney mein seidhay saadey, bholay bhalay hein.
Expectation for the houri has taught everything to the preacher;
only in appearance simple and straight forward these people are.
(This is sarcasm on the half-baked Ulema who give literal interpretation
of religious thought and miss its inner or real meaning.)

Merey ashaar ay Iqbal kiyuon piyarey nah hon mojh ko;
meyrey tootay hoay dil kay yeh dard angaiz naaley hein.
Why should not my verses be dear to me,
O Iqbal; these the painful laments of my heart are.
*****(7)*****
15

Zaahir ki ankhh sey nah tamasha karey koeyi;
ho deikhhna tuo deidah-e-dil waa karey koeyi.
(Khholey.) :
One should not see the Spectacle with the material eye;
if one wants to see Him he should open the insight's eye.

Mansoor ko hoa labb-e-goya payam-e-mout;
abb kaya kissi kay ishq ka daawa karey koeyi.
His talking lip was death's message to Mansoor;
how can anybody dare to claim Someone's Love now?

Ho deid ka jo shouq tuo aankhhon ko bund karey;
hai deikhhna yehi keh nah deikhha karey koeyi.
Close your eyes if you want taste for the Sight;
the real Seeing is that one should not try to see Him.
(God cannot be seen with the physical human eye
but His Existence can be felt with a clean Mumins clean heart.)

Mien intahaey ishq hon, Tou intihaey hosn;
deikhhey mojhey keh Tojh ko tamasha karey koeyi.
I am the extreme Love, Thou art the extreme Beauty.
One should see me or witness Thy Spectacle.

16
Ozar aafrin jorm-e-mohabat hai hosn-e-dost;

mehshar mein ozar-e-tazah nah paida karey koeyi.
:
(Bahanah paida karney wala.)
The Beloved's Beauty is the creator of excuse for Love's crime;
one need not create a new excuse on the Day of Judgment.
(The Jamal (Beauty) of God is sufficient reason for loving Him
and for longing for His Sight. No other reason is necessary
for the Longing to see Him on the Day of Judgment.)

Chhopti naheen hai yeh nigah-e-shouq hum-nashin;
pher aur kis tarah onnhein deikhha karey koeyi.
O Companion! It is not possible to close this zealous eye!
In what other manner should one try to witness Him.

Arr baithhey kaya samajh kay bhala Toor per Kalim;
taqat ho deid ki tuo taqaza karey koeyi.
With what thought did Kalim become insistent on the Toor?
One should request for the Sight if he has the power for the Sight.

Nazarey ko yeh jumbash-e-mozzgan bhi baar hai;
nargis ki ankhh sey Tojhey deikhha karey koeyi.
(Palkon ka hilna.) :
Even the eyebrow's movement is unwelcome to the Sight;
with the eye of the narcissus should one see Thee.
17

Khhol jaein, kaya mazey hein tamannaey shouq mein;
duo chaar dinn jo meyri tamanna karey koeyi.
(Zahir hon.) :
The pleasures of the Longings of Love will be manifest,
if one has Longing like me for a few days.
*****(8)*****

Kahon kaya aarzooey bey dilli mojh ko kahan takk hai;
merey bazaar ki rouniq he soudaey ziyan takk hai.
(Dil deyney ka shouq.( :
)Noqsan.) :
What should I say how much Longing for dejection I have?
The elegance of my market is only up to the ardent desire for losing.

Woh maey-kash hon frogh-e-maey sey khod gulzar bun jaaon;
hawaey gul fraq-e-saqi-e-nameharban takk hai.
I am the sot who himself becomes garden by the Wines Light.
Roses love is only up to the departure of the unkind cup bearer.

Chaman afroz hai siyyad meyri khosh-nawaeyi takk;
rehi bijli ki bitaabi; so meyrey aashiyan takk hai.
18
:
(Bagh ko rouniq deyney waaley.)
Hunters enhancement of gardens beauty
is till start of my melodies;
as for the thunderbolts restlessness, it is up to my nest.

Woh mosht-e-khak hon, faiz-e-perishani sey sehra hon;
nah poochho meyri wosaat ki, zamin sey aasman takk hai.
I am that handful of dust, which is changed
to wilderness by distress grace.
Do not ask me of my span; it is from the earth to the sky.

Jaras hon, nalah khwadidah hai meyrey her rug-o-pey mein;
khamoshi meri waqt-e-raheel-e-carvan takk hai.
(Kooch.) :
I am the bell, complaint is asleep in my whole nature;
the silence of mine only is up to the caravans departure.

Sakoon-e-dil sey samaan-e-kashood-e-kaar paida kar;
keh oqdah khatar-e-gardaab ka aab-e-rawan takk hai.
(Matlab hasil karna.) :
With a tranquil heart create means of attaining your aims,
because the whirlpools knot is only up to the waters flow.

Chaman-zaar-e-mohabat mein khamoshi mout hai bulbul;
19
yahan ki zindagi pabundi-e-rasm-e-foghan takk hai.

Silence is death in the garden of Love,
O nightingale this life is only up to
observance of the wailings custom.

Jawani hai tuo zouq-e-deid bhi, lotf-e-tamanna bhi;
hamarey ghhar ki aabadi qiyam-e-mehman takk hai.
In youth, there is Sights zeal as well as Longings pleasure.
The happiness of our house is only up to the guests presence.

Zamaney bhar mein roswa hon magar ay waaey nadani;
samajhta hon keh meyra ishq meyrey raazdan takk hai.
Disgraced though I am in the whole world but, O ignorance;
I understand that my Love is known only to my confidante.
*****(9)*****
This ghazal is very highly mystical and one of those which are difficult
to understand.

Jinhein mien dhondta thha aasmanon mien zaminon mein;
woh niklay meyrey zolmat khanah-e-dil kay makinon mein.
(Andhaira ghhar.) :
The one I was searching for on the earth and in heaven
appeared residing in the recesses of my own heart.
20

Haqiqat apni aankhhon per nomaiyan jabb hoeyi apni;
makan nikla hamarey khanah-e-dil kay makinon mein.
When the reality of the self became evident to my eyes;
the house appeared among residents of my own heart.
(The word house represents the abode of God and it really exists
in the human heart of His true Lover. The human heart is so
represented in tasawwuf literature.)

Agar kochh aashna hota mazaq-e-jobbah saaeyi sey;
tuo sung-e-aastan-e-Kaabah ja milta jabeinon mein.
(Sajdah karna.) :
If it were somewhat familiar with taste of rubbing foreheads,
the stone of Kabahs threshold would have joined the foreheads.
(The pleasure of earnest beseeching before God in prostration is so great that
if the stone of the threshold of the Kabah was aware of that pleasure it
would have preferred to be the forehead itself, and participate in such a
prostration than be merely the stone towards which such prostrations are
performed.)

Kabhi apna bhi nazarah kiya hai tou ney ay majnon;
keh Laila ki tarah tou khod bhi hai mehmal nashinon mein.
O Majnun! Have you ever glanced at yourself
that like Lailah* you are also sitting in the litter.
(*If the Lover realizes his own self, i.e. develops his own Khudi or self, the
difference between the Lover and the Beloved would disappear. This
amounts to the concept of Fana Fi Allah of Wahdat al-Wujood. This verse is
21
one of the verses which indicate Allamah Iqbals inclination towards

Wahdat al-Wujood in early life.)

Maheinay wasl kay ghharriyuon ki surat orrtey jaatey hein;
magar ghharriyan jodaeyi ki gozarti hein maheinon mein.
The months of the union continue flying like moments,
but the moments of separation linger for months!

Mojhey roakay ga tou ay nakhoda kaya gharq honay sey;
keh jinn ko doobna ho, doob jaatey hein safeinon mein.
O seaman, how will you protect me from being drowned
as those destined to drowning get drowned in the boats also.

Chhopaya Hosn ko Apney Kalimullah sey jiss bey;
Wohi Naaz-aafrin hai jalwah paira nazneinon mein.
The one who concealed His Beauty from Kalim Allah,
the same Beloved is manifest among beloveds.
(God exists everywhere if His Lover
has developed his insight enough to see Him.)

Jala sakti hai shamaa koshtah ko mouj-e-nafas onn ki;
Elahi kaya chhopa hota hai ehl-e-dil kay seinon mein.
The breath of Lovers can light up the extinguished candle;
O God! What is kept concealed in the breast of the Lovers?
(The power of God is Supreme.)
22

Tamanna dard-e-dil ki ho tuo kar khidmat faqiron ki;
naheen milta yeh gohar badshahon kay khazinon mein.
Serve the faqirs if you have the longing for Love;
this pearl is not available in the treasures of kings.

Nah pooch inn khirqah poshon ki, aradat ho tuo deikhh onn ko;
yadd-e-baiza leay baithay hein apni aastinon mein.
:
(Godrri pehananey waaley dervaish.)
Do not ask of these Devotees,
if you have faith, you should look at them;
they have the illuminated palm up their sleeves.
(This and the following verse describe
the unlimited power of the Lover of God.)

Tarsti hai nigah-e-narasa jiss kay nizarey ko;
woh rouniq anjuman ki hai innhi khalwat gazeinon mein.
The unsightful eye for whose spectacle is tantalized;
that elegance of congregation is in these very recluses.

Kissi aisey sharar sey phhonk apney khirman-e-dil ko;
keh khurshid-e-qiamat bhi ho teyrey khoshah cheinon mein.
:
23
(Khoshey chonaney waaley; yaani faiz hasil karney waaley.)

Burn the produce of your heart with some such spark
that the Last Days sun may also be among your gleaners.
(The sun of the Last Day is proverbial for its torturing heat.
However, the power of the true Love of God is such that even
that sun will come down to collect flowers from the Lovers heap.)

Mohabat kay leay dil dhoond koeyi tootney wala;
yeh woh maey hai jissey rakhhtey hein nazok aabginon mein.
For Love search for some heart which would become mortified;
this is the wine which is not kept in delicate wine glasses.

Sarapa hosn bun jaata hai jiss kay hosn ka ishq;
bhala ay dil hasein aisa bhi hai koeyi haseinon mein.
The Beauty itself becomes the Lover of whose Beauty O Heart!
Does someone among the beautiful has that beauty?
(The universal Beauty of God itself becomes the Lover
of a true Lover of God.)
' '

Phharrak othha koeyi teyri adaey ma arafna per;
tera rotbah raha barrh charrh kay sabb naaz aafrinon mein.
:

(Asharah hai keh hum ney tujhey iss tarah naheen pehchana
jiss tarah pehchananey ka haq thha.)
Someone became highly excited at your grace of Ma arafna;
24
your rank remained among the most elegant of all the Lovers.*
(*Allusion to the Holy Quran 5:83 (with slight change),
the perusal of which will clarify the meaning of this verse.)

Numayan ho kay dikhhla dey kabhi onn ko jamal apna;
bohat modat sey charchey hein terey bareek beinon mein.
Manifest Thyself and show them Thy Beauty some time;
talks have continued among the sagacious since long time.
!

Khamosh ay dil! Bhari mehfil mein challana naheen achha;
adab pehla qarinah hai mohabat kay qarinon mein.
Silent, O Heart! Crying in the full assembly is not good;
decorum is the most important etiquette among the ways of Love.

Bora samajhon onnhein mojh sey tuo aisa ho naheen sakta;
keh mien khod bhi tuo hon Iqbal apney noktah cheinon mein.
It is not possible for me to deem my critics bad,
because Iqbal, I am myself among my critics.
*****(10)*****

Terey ishq ki inteha chahta hon;
meri saadgi deikhh kaya chahta hon.
(Intehaeyi mohabat.) :
25
Completion of your Love is what I desire.

Look at my sincerity what little I desire.
(Both the veiling of the Beloved, represented here by torture, and the
unveiling are tests of the patience and perseverance of the Lover.)

Sitam ho keh ho waadah-e-bey hijaabi;
koeyi baat sabar azma chahta hon.
:
(Bey niqab honay ka waadah.)
It may be oppression or the promise of unveiling;
something testing my perseverance I desire.

Yeh jannat mobarak rehey zahidon ko;
keh mien aap ka saamna chahta hon.
May the pious be happy with this Paradise;
only to see your Countenance I desire.
(For a Mumin the highest reward on the Day of Judgment is to be able
to witness the Countenance of God: The Holy Quran 3:15; 56:1-41.)

Zara saa tuo dil hon, magar shokh itna;
wohi lun tarani sonna chahta hon.
:
(Tou Mojhey naheen deikhh sakkey ga.)
Though I am but a tiny little heart
I am so bold to hear the same Lan tarani I desire.
(Allusion to the Holy Quran 7:143. Mosa A.S., a human being, made
26
of clay, had the courage to request the Sight of the Countenance of God.
His Love for God gave him that courage.)

Koeyi dum ka mehman hon ay ehl-e-mehfil;
chirah-e-sehar hon, bojha chahta hon.
O assemblys companions! I am existing only for a few moments;
I am the dawns candle, I am about to be extinguished.

Bhari bazm mein raaz ki baat kaeh di;
barra bey adab hon, saza chahta hon.
I have divulged the secret in the full assembly; I am very insolent,
punishment I desire (Allusion to the theory of Khudi of Allamah Iqbal).
*****(12)*****

Sakhtiyan karta hon dil per, ghair sey ghafil hon mien;
haaey kaya achhi kaehi zaalim hon mien, jaahil hon mien.
:

(Quran Pak mein hai keh insan zaalim aur jaahil hai.)
I bear hardships on myself, I am unconcerned with others.
Alas! How strange, I am the oppressor, I am the ignorant.
(This is the kind of sarcastic remark people make on the material losses
and sufferings of the true Lovers of God.)
27

Mien jabhi takk thha keh Teyri jalwah pairaeyi nah thhi;
jo namood-e-Haq sey mitt jaata hai woh baatil hon mien.
I existed only till the time Thy Splendor appeared,
I am the falsehood which is annihilated by the Truth.

!
Ilm kay darya sey niklay ghotah-zun gohar badast;
waaey mehroomi! Khazaf chein labb-e-sahil hon mien.
(Morad hai Taliban-e-ilm.( :
)Haathon mein moti leay.( :
)Sahil per baghair moti kay seip chonaney mein masroof.)

From the knowledges sea divers came out with pearls in hand.
Alas, O deprivation! A mere pebble collector on the sea shore I am.*
(Allusion to the transfer of Adam (A.S.) from Paradise to the earth
on account of his negligence in obeying the Command of God.)

Hai meyri zillat he kochh meyri shirafat ki dalil;
jiss ki ghaflat ko malak rotay hein woh ghafil hon mien.
My disgrace itself is the demonstration of my nobility;
I am the negligence which the angels ardently desire.
(The whole purpose of the Creation of the universe was to create Man, who
is the master-piece of the creation, and the master-piece of the human
elegance is the person of the Holy Prophet S.A.W. There is a Hadith to the
28
effect that God would not have created the universe if He had not intended
to create the Holy Prophet S.A.W.)
!

Bazm-e-husti! Apni aaraish peh tou naazan nah ho;
tou tuo ekk tasweer hai mehfil ki aur mehfil hon mein.
O the existence assemblage! Be not proud of your beauty.
You are a mere picture of the assemblage, I am the assemblage.
(Allusion to the constant search of Man to know himself.)

Dhondta pherta hon ay Iqbal apney aap ko;
aap he goya mosafir, aap he manzil hon mien.
O Iqbal! I am in constant search for myself;
I am the traveler as well as the destination.
*****(13)*****

Majnon ney shehar chhorra, tou sehra bhi chhorr dey;
nazarey ki hawus ho tuo Laila bhi chhorr dey.
Majnun abandoned habitation, you should abandon wilderness also;
if there be ambition for Sight, you should abandon Lailah also.
(Majnon gave up living in human habitations and started roaming about in
the wilderness. The Lover of God is advised to abandon wilderness also.
This is so because it is immaterial for a Lover of God whether he lives in
habitations or in the wilderness as God is independent of space and time and
is omni-present. The Lover will find Him anywhere and everywhere
provided his Love is selfless and sincere.)
29
!

Waiz! Kamal-e-terk sey milti hai yaan morad;
dunya jo chhorr di hai tuo oqba bhi chhorr dey.
O preacher! Perfection of abandonment attains the objective,
as you have abandoned the world, abandon the Hereafter also.

Taqlid ki rawish sey tuo behtar hai khodkoshi;
rastah bhi dhoond, Khizar ka souda bhi chhorr dey.
(Pairvi karna.) :
Suicide is better than the way of taqlid;
seek your own path, abandon the love of Khizar also.
(Taqlid: Literally it means following the accepted path. In Allamah Iqbals
terminology it means blind following of traditions. Khizar (A.S.): He is
believed to guide the wayfarers who have gone astray.)

Manind-e-khamah teyri zoban per hai harf-e-ghair;
biganah shaey peh nazish-e-bey jaa bhi chhorr dey.
(Qalam.) :
Like the pen the un-Islamic message is on your tongue;
abandon unjustified pride in the un-Islamic objects also.

Lotf-e-kalaam kaya jo nah ho dil mein dard-e-ishq;
bismil naheen hai tou tuo tarrapna bhi chhorr dey.
Theology is no pleasure if heart does not have Loves pathos;
if you are not the Wounded, you should abandon fluttering also.
30

Shabnam ki tarah phholon peh rou, aur chaman sey chal;
iss bagh mein qiyam ka souda bhi chhorr dey.
Weep like the dew on flowers and leave the garden;
abandon the desire of staying in this garden also.

Hai aashiqi mein rasm alag sabb sey baithhna;
bottkhanah bhi, Haram bhi, Kalisa bhi chhorr dey.
The custom of Love is abandonment of all;
abandon temple, mosque, and church also.

!
Soudagri naheen, yeh ibadat Khoda ki hai;
ay bey khabar! Jaza ki tamanna bhi chhorr dey.
This is not business, this is ibadat of God!
O ignorant one, abandon the longing for reward also.
(Ibadat: This is wrongly understood to mean worship and formal prayers
and the latter are considered to be the climax of piety. This word is derived
from the root abd, which literally means a slave or servant. In the Holy
Quran abd designates the nature, status and destiny of Man, that he is a
slave of God and is neither Divine nor has any share in the Powers and
Rights of God. According to this his destiny is Abdiyat, obudiyat, or
bondage. He is required to be a perfect servant or abd. In Persian and Urdu
abdiyat is more commonly used than obudiyat. Bandah and bandagi are the
Persian equivalents of abd and obudiyat respectively. Ibadat really means
obedience with absolute self-surrender and humility. It includes worship,
reverence, and prayer but is really comprised of honesty and sincerity to God
in all phases and departments of life. The second line of this verse means
that only the Love of God should be the motive force for a Mumins
virtuous actions. It is not a trade in which one offers his merchandise and
31
expects a reward as its price. Only that piety is acceptable to God which is
performed without the desire for sawab.)

Achho hai dil kay saath rehey pasban-e-aql;
laikan kabhi kabhi issey tunha bhi chhorr dey.
It is good to guard Intuition with Intellect,
but sometimes you should let it go alone also.

Jeina woh kaya jo ho nafas-e-ghair per madaar;
shohrat ki zindagi ka bharosa bhi chhorr dey.
What life is that which is dependent on others?
Abandon dependence on the life of fame also.

Shokhi sei hai sawal-e-mokarar mein ay Kalim;
shart-e-raza yeh hai keh taqaza bhi chhorr dey.
Repeated request is a kind of boldness!
O Kalim the condition for approbation is to abandon urging also.

Waiz saboot laaey jo maey kay jawaz mein;
Iqbal ko yeh zid hai keh peina bhi chhorr dey.
:
(Sharab ko jaiz qarar deyney kay haq mein.)
As the preacher brought proof in support of wine,
Iqbal insists that he should abandon drinking also.
32
(It is not clear whether the proof is meant for the virtues of abstention from
drinking or that of drinking. In either case the verse shows strong doubts in
the mind of Allamah Iqbal about the sincerity of the half-baked Ulama.)
MEETING THE BELOVED; THE UNION
Dr Khalil writes: This poem is a very artistic exposition of one aspect
of the theory of Wahdat al-Wujood. According to this theory God existed
before the creation of the universe. The creation of the universe was only the
appearance of the same entity in tangible forms. These forms appear
different to the un-initiated eye but to the eye with insight they are the same
One God. As long as a man is not born he lives in the Presence of God, of
which he is a component and which is the real object of his Love. The act of
being born and sent to the earth is separation from the object of his Love, i.e.
God and the source of his afflictions.
Now man will remain separated from God till his death. According to
this concept Man's afflictions are the products of this separation. However,
they would disappear after death or if and when one has reached the stage in
which he can see God in the objects of the universe, which he can achieve
through real Ibadah, i.e. subservience to God in the comprehensive sense
enjoined by Islam This is the stage which is known as Fana Fillah,
leading to Baqa Billah. It is in this condition that the Truth becomes
manifest to him. In this poem Iqbal says that for wisal absolute subservience
to God is the prerequisite.
Wisal :

Jostjoo jiss gul ki tarrpaati thhi ay bulbul mojhey;
khoobi-e-qismat sey aakhar mil gaya woh gul mojhey.
(Morad hai mehboob.(
)Morad hai dost)
O Nightingale! The rose whose search made me flounced;

by dint of good luck that rose I have finally found.
33

Khod tarrapta thha, chaman waalon ko tarrpaata thha mien;
tojh ko jabb rungin nawa paata thha, sharmata thha miem.
I used to flounce myself; I used to make others flounced.
I used to feel shy when I found you singing beautifully.

Meyrey pehloo mein dil-e-mozter nah thha, seimab thha;
irtikaab-e-jorm-e-olfat kay leay bey taab thha.
(Parah.) :
A mere restless heart was not in my bosom, it was mercury.
I was impatient for fulfillment of the Longing of Love.

Naamoradi mehfil-e-gul mein meri mashhoor thhi;
sobh meyri aeinahdar shabb-e-dijoor thhi.
(Andhairi kaali raat.)
My misfortune was famous in the assembly of the rose;

my morning was the reflection of my dark night.

Az nafas dar seinah-e-khon gushtah nishtar daashtam;
zir-e-khamoshi nehan ghoghaey mehshar daashtam.
( )

34
[(Inn lamhaat mein) meyrey khon shodah seinay mein

sans ki amad-o-raft iss nouiyat ki thhi
jaisey koeyi nishtar chala raha ho;
jabb keh meyri khamshi mein qiamat kay hungamey poshidah thhey.]
With my breath I have a blood-stained knife in the bosom;
under the cloak of silence I have Judgment Day's uproar.

Abb taasir kay jahan mein woh parishani naheen;
ehl-e-gulshan per garan meyri ghazal khwani naheen.
Now that distress does not exist in my reflections' world;
my reciting ghazals is no longer irksome to rose garden's assembly.

Ishq ki garmi sey shoaley bun gaey chhaley merey;
khheiltey hein bijliyuon kay saath naaley merey.
With the heat of Love my blisters became flames;
now playing with thunderbolts are my wailings.

Ghazah-e-olfat sey yeh khak-e-seih aeinah hai;
aur aeinay mein aks-e-humdam-e-deirinah hai.
(Powder.) :
The rouge of Love has changed this dark dust into a mirror
and I see the old companion's reflection in the mirror.

Qiad mein aaya tuo hasil mojh ko azadi hoeyi;
dil kay lut jaaney sey merey ghhar ki aabadi hoeyi.
35
By becoming a prisoner I gained my freedom;

by ruining the heart I got prosperity for my house.

Zou sey iss khorshid ki akhtar mera tabindah hai;
chaandni jiss kay ghobar-e-raah sey sharmindah hai.
My star is shining with this sun's light,
by whose path's dust the moon light is shy.

Yakk nazar kardi-o-aadab-e-fana aamokhti;
ay khonak rozay keh khashak mera wa-sokhti.

[Tou ney mojh per eik nazar daal kar
ishq mein fana honay ka tariqah sikhha diya hai;
woh lamhaat khoob thhey jabb teyrey ishq ney
meyrey jism kay khashak ko jala kar khak kar diya thha.]
By a glance you taught me the rules of annihilation;
how cool the day that has burnt away the motes from me.
THE SONG OF GRIEF
The translator wrote: This short and extremely beautiful poem is an
expression of the joy and happiness which one derives from the Love of
God. Apparently, the Love of God is a series of trials and tribulations, like
any other love. However, the Lover feels some degree of joy and pleasure in
36
his condition of Love As God is the Highest and Most Supreme Existence,
His Love is the source of trials and tribulations as well as that of joy and
happiness of the highest order, which can be felt and appreciated only by
those who are so graced by Him. For others it is lunacy, as love is often
called. Lovers of God seek pleasure in hijr-o-wisal (separation and union).
Nawaey ghum :

Zindgaani hai meri misl-e-rabaab khamosh;
jiss ki her rung kay naghmon sey hai labraiz aaghosh.
(Saarangi qisam ka eik saaz.) :
My life is similar to that of the silent violin;
the lap of which is full of all kinds of melodies.

Brabt-e-kon-o-makan jiss ki khamoshi peh nisar;
jiss kay her taar mein hein sainkarron naghmon kay mazar.
(Eik saaz.) :
The harp of the universe is sacrificed on whose silence;
every string of which is the grave of hundreds of melodies.

Mehsharistan-e-nawa ka hai amin jiss ka sakoot;
aur mannat kash-e-hungamah naheen jiss ka sakoot.
(Naghmon ki qiamat gah.) :
The silence of which is the custodian of music's perfection,
and the silence of which is not obligated to any uproar.
!

Aah! Ummeid mohabat ki ber aaeyi nah kabhi;
37
chot mizraab ki iss saaz ney khhaeyi nah kabhi.

(Saaz bajaney ka aalah.) :
Ah! The hope of my Love was never fulfilled:
this instrument was never hit by the plectrum.

Magar aati hai nasim chaman-e-Toor kabhi;
simmat-e-gardon sey hawaey nafas-e-Hoor kabhi.
But sometimes the zephyr of the garden of Toor flows
and sometimes the breeze of Houris breath from the sky.

Chhairr aahistah sey deyti hai mera taar-e-hayat;
jiss sey hoti hai raha rooh-e-gariftar-e-hayat.
Which gently touches the string of my life;
and frees the imprisoned soul of my life.

Naghmah-e-yaas ki dheimi sei sada othhti hai;
ashk kay qaflay ko bang-e-dara othhti hai.
:
(Qaflay ki rawangi kay leay ghhanti.)
The gentle sound of the music of despair rises;
the clarion's call for the caravan of tears rises.

Jiss tarah rifaat-e-shabnam hai mazaq-e-rum sey;
meyri fitrat ki bolandi hai nawaey ghum sey.
(Orr jaaney ka zouq.) :
38
Just as dew's elegance depends upon the taste for racing;

the elegance of my nature depends upon grief's melodies!
THE SHORT-LIVED JOY
In introductory notes of this poem Dr Khalil writes: Tasawwuf is based
on the inability of the human Intellect to comprehend the marvels and
mysteries of the celestial and spiritual worlds. Matters like the Existence of
God can be argued for and against with Intellect and logic Spiritual
philosophers and Sufis have adjudged God as Wajib al-Wujood (the Being
whose Existence is essential for the creation and operation of the universe).
However, His Zaat (Essence) is incomprehensible and indescribable. For
that reason the Islamic system has established ninety nine names, which are
really attributes, by which we can get some feeling for His Nature, but not
knowledge.
Ibadah, in the broad sense and meditation can enable a person
to feel His Essence. Similarly, other spiritual objects, like Paradise and Hell
are beyond human comprehension, and their nature can only be felt, rather
than described. The Holy Qur'an and Hadith literatures have used highly
metaphorical language so as to make the subject somewhat intelligible to the
persons of average intelligence. Any other kind of description would have
been intelligible to the super or ultra-intellectuals only, if at all.
Furthermore, it would have led to perpetual arguments and schisms
among Muslims as has happened in other religions, based on philosophies.
With this in the background of his thoughts Allamah Iqbal warns usthat
literal explanations of the descriptions of spiritual objects in the Holy Qur'an
and Hadith literatures on these matters can lead to gross misunderstanding,
particularly in the young and immature minds. Ibadah and meditation are the
only means of getting some feeling of these subjects
The point, however, which has caused much difference of opinion
among Muslim philosophers and theologians, is whether the re-emergence
of Man involves the re-emergence of his former physical medium. Most of
them, including Shah Wali Allah, the last great theologian of Islam, are
inclined to think that it does involve at least some kind of physical medium
suitable to the ego's new environment. It seems to me that this view is
39
mainly due to the fact that the ego, as an individual, is inconceivable without
some kind of local reference or empirical background.
The Holy Qur'an 50:3,4 throw some light on this point: 'What! When
dead and turned to dust, shall we rise again? Remote is such a return'. Now
know what the earth consumeth and what with us is as a book in which
account is kept.
To my mind these verses clearly suggest that the nature of the universe
is such that it is open to it to maintain in some other way the kind of
individuality necessary for the final working of human action, even after the
disintegration of what appears to specify his individuality in his present
environment. What that other way is we do not know. Nor do we gain any
further insight into the nature of the 'second creation' by associating it with
some kind of body, however subtle it may be. The analogies of the Holy
Quran only suggest it as a fact; they are not meant to reveal its nature and
character. Philosophically speaking, therefore, we cannot go further than this
that in view of the past history of Man it is highly improbable that his
career should come to an end with the dissolution of his body.
However, according to the teaching of the Holy Qur'an the ego's
re-emergence brings him a sharp sight whereby he clearly sees his
self-built fate fastened round his neck (50:21-22) (read with 17:13)1.
Heaven and Hell are states, not localities. The descriptions in the Holy
Qur'an are visual representations of an inner fact, i.e. character. Hell, in the
words of the Holy Quran, is 'God's kindled fire which mounts above the
heart'! the painful realization of one's failure as a Man. Heaven is the joy
of triumph over the forces of disintegration. There is no such thing as eternal
damnation in Islam.
The word 'eternity' used in certain verses relating to Hell, is explained
by the Holy Quran itself to mean only a period of time (78:23). Time cannot
be wholly irrelevant to the development of personality. Character tends to
become permanent; its re-shaping must require time. Hell, therefore, as
conceived by the Holy Quran is not a pit of everlasting torture inflicted by a
revengeful God; it is a corrective experience which may make a hardened
ego once more sensitive to the living breeze of Divine Grace. Nor is Heaven
a holiday. Life is one and continuous. Man marches always onwards to
receive ever fresh illuminations from an Infinite Reality, 'which every
moment appears in a new glory'. And the recipient of Divine Illumination is
not merely a passive recipient. Every act of free ego creates a new situation,
and thus offers further opportunities of creative unfolding.
40
Ishrat-e-Imroz :

Nah mojh sey kaeh keh ajal hai payam-e-aish-o-saroor;
nah khhainch naqshah kifiyat-e-sharab-e-tehoor.
:
(Pak sharab jo jannat mein milley gi.)
You should not tell me, Death is a message of luxury and pleasure;
You should not draw the picture of Sharab-i-Tuhoor's* ecstasy.
(*Sharab-i-Tuhoor: This is the holy beverage, or wine of Paradise which,
according to the Holy Quran is free from the evils of the earthly wines
47:15; 76:21; 78:35 and 83:25-28.)

Fraq-e-Hoor mein ho ghum sey humkinar nah tou;
pari ko shishah-e-alfaaz mein otaar nah tou.
(Hoor ki jodaeyi.) :
Do not feel grieved by separation from the Houri;
do not present the Houri in the mirror of words.

Mojhey faraiftah-e-saqi-e-jamil nah kar;
biyan-e-Hoor nah kar, zikr-e-salsabil nah kar.
(Bahisht ki eik nehar.) :
Do not make me fascinated by the beautiful cup-bearer;
do not describe the Houri, do not relate the Salsabils* story
(*One of the streams of Paradise.)
41

Moqam-e-amn hai jannat, mojhey kalaam naheen;
shabab kay leay mouzon tera payam naheen.
I do not doubt Paradise being the place of peace;
your message is not proper for the life's prime!
!

Shabab aah! Kahan takk ummeidwar rehey;
woh aish, aish naheen, jiss ka intizar rehey.
Ah! How long should youth linger in hope;
joy is not joy for which you remain waiting.

Woh hosn kaya jo mohtaj-e-chashm-e-beina ho;
namood kay leay mannat pazir-e-farda ho.
:
(Kal aaney ka mohtaj.)
What worth is the beauty which is in need of the discerning eye;
which is obligated for the tomorrow for its manifestation?

' '
Ajib cheez hai ehsaas zindgaani ka;
aqidah ishrat-e-imroz hai jawani ka.
Strange is the feeling for life:
Today's joy is the belief of youth.
42
MANKIND
All the pain in mans life is because of its tendency to disobey his
Creator. Khalil observes: This short poem is an eloquent but sad
commentary on the status of Man as it stands at present. All creation in the
universe is bound by the laws of its Creator and is busy in the performance
of the tasks assigned to it. All creatures enjoy obeying their Creator.
However, Man, the masterpiece of creation, by misusing his autonomy,
disobeys the laws of his Creator and has landed himself in very un-enviable
situation of strife and other forms of suffering with the added affliction that
there is none to sympathize with him in his travail.
Insan :

Qodrat ka ajib yeh sitam hai;
insan ko raaz joo banaya;
raaz oss ki nigah sey chhopaya.
:
(Bhaid talash karney wala.)
What an ingenious tyranny of Nature it is!
Man has been made a seeker of the Secret;
The Secret has been concealed from his eyes.

Bey taab bey zouq aaghi ka;
khholta naheen bhaid zindagi ka.
The taste for awareness is restless;
the secret of life is not un-raveled.

Hairat aaghaz-o-intiha hai;
43
aeinay kay ghhar mein aur kaya hai.

Amazing is the alpha and omega of life*:
What else is there in the mirror's house?
(*Alpha and Omega: Alpha is the first letter of the Greek alphabet. This
word is also used for the brightest star in a constellation. Omega is the last
letter of the Greek alphabet. The phrase is used for the most important
person or entity, e.g. The New Testament, The Book of Revelations of Saint
John the Divine, Chapter 1:8, in which Issa A.S. is supposed to have said to
Saint John in his dream I am Alpha and Omega, the beginning and the
ending. In this verse Allamah uses this phrase to show the intrinsic value
and elegance of Man, and also the miraculous way in which he was created
by God.)

Hai garm-e-kharam mouj-e-darya;
darya sooey behar jaadah paima.
(Chalney mein magan.( :
)Ja raha hai.) :
The river stream is moving fast;
the river is moving towards the ocean.

Baadal ko hawa orra rehi hai;
shaanon peh othhaey la rehi hai.
The wind is blowing the cloud:
Is bringing the cloud on its shoulders.

Taarey must sharab-e-taqdir;
zindan-e-falak mein pa beh zinjir.
:
44
(Paon mein zinjir pehney.)

Stars are intoxicated with destiny's wine;
they are chained in the prison of the sky.

Khurshid woh abid-e-sehar khaiz;
laaney wala payam ber khaiz.
The sun, that early rising devotee,
that carrier of the message of rise!

Maghrib ki paharriyuon mein chhop kar;
peeta hai maey-e-shafaq ka saghar.
Concealed in the hills of the west
is drinking wine in twilight's goblet.

Lazzat gir wujood-e-her shaey;
sarmust maey-e-namood her shaey.
(Mazey leyna.)
Everything is enjoying its existence;

it is intoxicated with manifestation's wine.

Koeyi naheen ghumgosar-e-insan; kaya talkh hai rozgar-e-insan.
None is sympathetic with Man! How bitter is the life of Man!
THE MANIFESTATION OF BEAUTY
45
This short poem is the spontaneous expression of the poet's Love for the
Eternal Beauty (God) and his ardent desire to witness the same. Its beauty
and meanings are difficult to translate into English 'and are equally difficult
to be appreciated by those un-initiated towards that Beauty. The reader is
requested to exercise his spiritual imagination.
Jalwah-e-Hosn :

Jalwah-e-hosn keh hai jiss sey tamanna bey taab;
paalta hai jissey aaghosh-e-takhiyal mein shabaab.
Beauty's manifestation which gives restlessness to Longing;
which youth nurtures in its fancy's lap;

Abdi banta hai yeh alam-e-faani jiss sey;
eik afsanah-e-rungin hai jawani jiss sey.
By which this ephemeral universe becomes eternal;
by which youth becomes a colorful tale;

Jo sikhhata hai humein sar beh gariban hona;
mazar-e-alam-e-hazir sey garaizan hona.
:
(Gariban mein sar daalna.)
Which teaches us to be meditating
to be escaping the present state's scene;

Door ho jaati hai idraak ki khaami jiss sey;
aql karti hai taseer ki ghulami jiss sey.
46
(Aql.) :
Which removes the immaturity of perceptions;
which makes Intellect a slave to impressions.

Aah moujood bhi woh hosn kaheen hai keh naheen;
khatam-e-dehar mein Ya-Rabb woh nagin hai keh naheen.
Ah! Does that Beauty exist anywhere or not?
O Lord! Does that jewel exist on the universe' ring?
AN EVENING
This poem reflects the poet's feelings created by the silent serene scene
on the banks of the River Neckar The last verse shows that Allamah Iqbal
was at that time (1905-08) in some grief. We have seen in the previous
poems what that grief was and we shall see more of it as we proceed. May
God confer that grief on all Mumins.

() ' '
Eik Shaam
(Darya-e-Nikar, Heidelberg, kay kinarey)
On The River Neckars Banks, Heidelberg, Germany.

Khamosh hai chaandni qamar ki;
shaakhein hein khamosh her shajar ki.
The moon's light is silent;
the branches of every tree are silent.

47
Wadi kay nawa farosh khamosh;

kohsar kay sabz posh khamosh.
:
(Naghmey gaaney waaley yaani parinday.(
)Morad hai drakht.) :
The songsters of the valley are silent;
the green trees of the mountain are silent.

Fitrat bey hosh ho gaeyi hai;
aaghosh mein shabb kay so gaeyi hai.
Nature has become unconscious;
it is sleeping in the night's lap.

Kochh aisa sakoot ka fason hai;
Nikar ka khraam bhi sakon hai.
Some such spell of serenity exists
that Neckar's flow is also serene.

Taaron ka khamosh carvan hai;
yeh qaflah bey dara rawan hai.
(Ghheinti ki awaaz kay baghair.) :
The caravan of stars is silent;
the caravan is moving without the bell.

Khamosh hein koh-o-dasht-o-darya;
48
qodrat hai moraqbey mein goya.

Silent are the mountains, forest,
river as if Nature is absorbed in deep meditation.
!

Ay dil! Tou bhi khamosh ho ja;
aaghosh mein ghum ko ley kay so ja.
O Heart! You should also become silent
taking grief in your lap go to sleep.
LONELINESS
Praying in post midnight solitude is the best relief for fraq-afflicted
soul. The poet was an ardent lover and supporter of late night prayers and
supplications and has given expression to these feelings frequently. This
poem is also one such expression, in which he extols the blessings of the
silent and quiet prayers and supplications in the silence of the night.
Tunhaeyi :

!
Tunhaeyi-e-shabb mein hai hazin kaya;
anjam naheen teyrey hum-nashin kaya!
(Ghumgin.) :
Why are you sad in the night's loneliness?
Are not the stars your close associates?

Yeh rifaat-e-aasman-e-khamosh;
khwabidah zamin, jahan khamosh.
49
This elegant dignity of the silent sky;

this sleeping earth, this silent world;

Yeh chaand, yeh dasht-o-dar, yeh kohsar;
fitrat hai tamaam nastran zaar.
:
(Motiey kay phholon ka bagh.)
This moon, wilderness, environment, mountains,
Nature is a prolific garden of white roses.

Moti khosh rung, piyarey piyarey;
yaani teyrey aansoon kay taarey.
The colourful pearls are variegate and beautiful,
seem to be the stars of your tears.

Kis shaey ki tojhey hawus hai ay dil!
Qodrat teri hum-nafas hai ay dil!
What do you desire so inordinately, O Heart!
Nature is in concord with you, O Heart!
SEPARATION
This poem was written during the period of Allamah Iqbal's stay in
Europe and expresses the pangs of separation from the homeland, the
translator commented. However, it must be said that feelings of separation
expressed in this poem do not refer to the homeland only.
50
Fraq :

Talash goshah-e-ozlat mein pher raha hon mien;
yahan paharr kay daaman mein aa-chhopa hon mien.
I am wandering in search of a secluded corner.
I have taken refuge at this mountain's side.

Shikastah geet mein chashmon kay dilbari hai kamal;
doaey tiflak-e-goftar aazma ki misal.
:
(Woh bachah jo bolnay ki mashq kar raha ho.)
Attraction of springs in their broken songs is excellent,
like the infant's supplication, who is learning to speak.

Hai takht-e-laal-e-shafaq per jaloos-e-akhtar-e-shaam;
bahisht deidah-e-beina hai hosn-e-manzar-e-shaam.
:
(Shafaq ka laal jorra hoa takht.(
:
)Deikhhney waali ankhh kay leay jannat.)
The evening stars are established on the throne of twilight's rubies:
The spectacle of the evening's beauty is Paradise for the observant's eye.

Sakoot-e-shaam-e-jodaeyi hoa bahana mojhey;
51
kissi ki yaad ney sikhhla diya tranah mojhey.

Silence of separation's evening was an excuse to me;
someone's memory taught singing of this ode to me.

Yeh kaifiyat hai meri jan-e-nashakiba ki;
meri misal hai tifal-e-saghir-e-tunha ki.
(Bey chein rooh.) :
This is the state of my impatient soul;
I am like the small baby who is left alone.

Andhairi raat mein karta hai woh sarood aaghaz;
sada ko apni samajhta hai ghair ki awaaz.
He starts the music in the darkness of the night.
He considers his own voice as someone else's voice.

Yonhi mien dil ko payam-e-shakaib deyta hon;
shabb-e-fraq ko goya faraib deyta hon.
In this way I give message of patience to my heart;
in other words I beguile the night of separation
GHAZALEIN PART TWO
***** (3) *****

Dr Khalil finds this ghazal difficult linguistically as well as in contents.
Its main theme is longing for knowledge, which is a basic human character.
52
The Longing for the Ultimate Truth or the Zaat of God is the noblest thirst
for knowledge and falls to the share of the spiritually highest strata of the
human society. This thought is contained in verses 1, 2, 4, 6, 7, 8 and 12.
However, this Longing requires ethical and spiritual elegance. Those who do
not have this elegance cannot be benefited from this Longing (verse 3). Such
people have the longing only for the material objects of life (verses 5 and
10). People who have the Longing for the Truth get the spiritual fulfillment
of life and, among other things, are liable to appreciate the Unity of God in
the diversity of His creation (verses 11 and 12). Two verses, 9 and 13, are
personal. The former is sarcasm on the people who do not understand him
and so disregard or even condemn him. The latter is also the closing verse to
express his goodwill to his relatives and friends.
The contradiction between verse 2 and 13 is only apparent. The former
refers to an inanimate object like the pearl, i.e. a person without ability of
comprehension, while the latter is with reference to himself and others like
him, i.e.Mumins with ability to comprehend.

Zamanah deikhhey ga jabb merey dil sey
mehshar othhey ga goftgoo ka;
meri khamoshi naheen hai, goya mazar hai harf-e-aarzoo ka.
The world will know when the flood of conversation
will emerge from my heart.
This is not my silence, but is the shrine of the word of my Longing.

Jo mouj-e-darya lagi yeh kehney, safar sey qaim hai shaan meyri;
gohar yeh bola sadaf nashini hai mojh ko saaman aabroo ka.
(Seipi mein chhopa hoa.) :
As the ocean wave said, My dignity is established by flowing.
The pearl said, Sitting in shell is the safety of my brightness.

53
Nah ho tabiyat he jinn ki qabil, woh tarbiyat sey naheen sanwartey;

hoa nah sarsabz reh kay pani mein aks saroo-e-kinar-e-joo ka.
(Nadi kay kinarey.) :
Whose temperament does not deserve are not improved by training;
reflection of the river bank's cypress
does not prosper by living in the water.

Koeyi dil aisa nazar nah aaya
nah jiss mein khwabidah ho tamanna;
Elahi teyra jahan kaya hai nigaar khanah hai aarzoo ka.
:
(Aarzoo kay naqsh-o-nigaar dikhhaeyi deytey hein.)
I did not see any heart in which Longing is not concealed O God!
What is Thy universe! It is a picture gallery of Longing.

Khhola yeh mur kar keh zindagi apni thhi talism-e-hawus sarapa;
jissey samajhtey thhey jism-e-khaki, ghobar thha kooey aarzoo ka.
:
(Tamannaon ka gorakhh dhanda.)
It dawned after death that our life was a spell of greed:
What we called material body, was dust-cloud of greed's lane.

Agar koeyi shaey naheen hai penhan
tuo kiyuon sarapa talash hon mien;
nigah ko nazarey ki tamanna hai; dil ko souda hai jostjoo ka.
54
Why am I the embodiment of search if nothing is concealed?

The sight is Longing for the Spectacle, the heart is mad after the Search.

Chaman mein gulchein sey ghonchah kehta thha,
itna bidard kiyuon hai insan;
teri nigahon mein hai tabasam shikastah hona merey saboo ka.
The garden's flower bud asked the gardener,
Why is Man so heartless?
The breaking of my wine glass is occasion for smile in your eyes.

Riaz-e-husti kay zarrey zarrey sey hai mohabat ka jalwah paida;
haqiqat-e-gul ko tou jo samjhey tuo yeh bhi paiman hai rung-o-boo ka.
(Husti ka bagh.) :
The effulgence of Love emanates
from every speck of the existence' garden;
if you know the reality of rose,
it is also a combination of colour and fragrance.

Tamaam mazmon merey poraney, kalaam meyra khata sarapa;
honar koeyi deikhhta hai mojh mein tuo aib hai meyrey aib-joo ka.
All my writings are anachronism; my poetry is completely defective;
if somebody sees some skill in me it is the fault of my critic.

Sapas shart-e-adab hai vernah karam teyra hai sitam sey barrh kar;
zara saa ekk dil diya hai, woh bhi fraib khordah hai aarzoo ka.
55
Decorum requires silence; otherwise Thy Mercy is worse than Tyranny.

Thou hast given a tiny heart, which also is misled towards greed.

Kamal-e-wahdat ayan hai aisa
keh nok-e-nishtar sey tou jo chhhairrey;
yaqin hai mojh ko giray rug-e-gul sey qatrah insan kay lahoo ka.
Unity's perfection is so evident that if you cut with the knife's tip;
sure you would see human blood trickling out of the rose' vein.

Gaya hai taqlid ka zamanah, majaz rakht-e-safar othhaey;
hoeyi haqiqat he jabb numayan tuo kis ko yara hai goftgoo ka.
The age of taqlid has passed, allegorism should depart!
When the Truth itself is evident who is authorized to talk?

Jo ghhar sey Iqbal door hon mien,
tuo hon nah mehzon aziz meyrey;
misal-e-gohar watan ki forqat kamal hai meyri aabroo ka.
(Ghumgein.) :
If I am far from home, my relatives should not be sad;
like pearl separation from home is perfecting my elegance.
***** (4) *****
This ghazal is mainly on Wahdat al-Shuhood. This thought has been
expressed in verses 1-5 and 7. The remaining two verses are also in the same
trend and mean that the true Lover of God does not care for reward on the
56
Day of Judgment, not even the reward of His Sight. True Lover relishes
Fraq; the state of separation fires up the longing and resultantly he tends to
see Him everywhere.

Chamak teyri ayan bijli mein, aatish mein, shararey mein;
jhalak teyri howaida chaand mein, sooraj mein, taarey mein.
(Zahir.) :
Thy splendor is manifest in thunder, in fire, in spark.
Thy luster is evident in the moon, in the sun, in the star.

Bolandi aasmanon mein, zaminon mein teyri pusti;
rawani behar mein, aftaadgi teyri kinarey mein.
Thy elegance exists in skies' heights, and in earths' depths;
It is in the ocean's flow, and in falling behind of the shore.

Shariat kiyuon gariban gir ho zouq-e-takalam ki;
chhopa jaata hon apney dil ka matlab istaarey mein.
(Gariban pakarrey.( :
)Chhopa kar baat karna.) :
Why should Shariah be the accuser of the eloquence' taste?
I only conceal the meaning of my heart in metaphors.

Jo hai bidaar insan mein gehri neind sota hai;
shajar mein, phhool mein, haiwan mein, pathhar mein, sitarey mein.
The real life in Man is pervading in everything:
57
It is in tree, in flower, in animal, in stone, in star.

(Real Life: Means the Love of God
and the Longing to see and know Him.)

Mojhey phhonka hai soz-e-qatrah-e-ashk-e-mohabat ney;
ghazab ki aag thhi pani kay chhotay sey shararey mein.
:
(Mohabat mein bahaey gaaey ansoo ki jalan.)
The heat of the drop of Love's tear has consumed me:
Boundless fire existed in this little drop of water.

Naheen jins-e-swaab-e-aakhrat ki aarzoo mojh ko;
woh soudagar hon, mein ney nafaa deikhha hai khasarey mein.
There is no longing in me for reward of the Judgment Day;
I am the merchant who sees profit in the loss.

Sakon na-aashna rehna ossey saaman-e-husti hai;
tarrap kis dil ki Ya-Rabb chhop kay aa-baithhi hai paarey mein.
Being unaware of tranquillity is existence for it O God!
Restlessness of which heart is residing in mercury?

Sadaey lan tarani sonn kay ay Iqbal mein chopp hon;
taqazon ki kahan taaqat hai mojh forqat kay maarey mein.
O Iqbal I am silent after hearing the call of Lan Tarani.
Being afflicted with separation I have no strength for importunity.
58
ON BEING PRESENTED WITH A FLOWER

Phhol ka tohfah ataa honay per

Woh must naaz jo gulshan mein jaa nikalti hai;
kali kali ki zoban sey doa nikalti hai.
When that exquisite beauty strolls into the garden;
every single flower bud recites this supplication:
!

Elahi phhoolon mein woh intikhab mojh ko karey!
Kali sey rashk-e-gul aaftab mojh ko karey.
O God! Out of all flowers he may he pick me!
From flower-bud into full flower he may turn me.
!

Tojhey woh shakh sey torrein! Zehay nasib terey;
tarraptey reh gaaey gulzar mein raqib terey.
He may pluck you from the branch! How lucky you are;
your rivals in the garden may flounce at you.

Othha kay sadmah-e-forqat wisal takk pohncha;
teri hayat ka johar kamal takk pohncha.
From pangs of separation to the union you reached;
the essence of your life to perfection reached.
59

Mera kanwal keh tassadaq hein jiss peh ehl-e-nazar;
merey shabab kay gulshan ko naaz hai jiss per.
My lotus, which beautys worshipers adore,
which the prime of my youth does ever adore.

Kabhi yeh phhool hum aaghosh-e-modaa nah hoa;
kissi kay daaman-e-rungin sey aashna nah hoa.
This flower could never attain its objective;
could never know some ones colorful skirt.

Shagoftah kar nah sakkey gi kabhi bahaar issey;
fasordah rakhhta hai gulchin ka intizar issey.
Spring will never be able to make it bloom;
waiting for the gardener ever keeps it sad.
THE MOON
The translator writes: This short poem contains two concepts, i.e. those
of the relationship between Love of God and His ibadah and the other is the
theory of Wahdat-al-Shuhood. The first one is contained in the first three
verses and states that Love of God and His ibadah are inseparable from each
other. Ibadah is meaningless without His Love and the culmination of love is
His real Ibadah (in the board sense). This is supported by the Holy Quran of
which six references have been selected. The whole of Surah 55, (Al
Rahman) is full of one of the most beautiful literary pieces in which the
signs of God The opening verses of Surahs 57, 59 and 61 command all
creation to sing His Praises as an expression of their Love for Him.
60
Similarly the opening verses of Surahs 62 and 64 state that al creation does
in fact sing His praises as an expression of their ardent Love for Him.
Chaand :
!

Ay chaand! Hosn teyra Fitrat ki aabroo hai;
touf-e-harim-e-khaki teyri qadim khoo hai.
(Kainat ki izzat.( :
)Morad hai dunya.( :
)Porani aadat.) :
O moon! Your beauty is the dignity of creation;
circumambulating the earthly sanctuary is your old habit.
(Earthly Sanctuary: Metaphor for Earth.)

Yeh dagh saa jo terey seinay mein hai nomayan
aashiq hai tou kissi ka, yeh dagh-e-aarzoo hai?
This something like a spot which appears on your breast:
Are you someones Lover? Is this the Longings scar?

Mien moztrib zamin per, bey taab tou falak per;
tojh ko bhi jostjoo hai, mojh ko bhi jostjoo hai.
(Bey qarar.) :
I am restless on the earth; you are impatient in the sky:
You are also in search, I am also in search.

Insan hai shamaa jiss ki, mehfil wohi hai teyri;
61
mien jiss taraf rawan hon, manzil wohi hai teyri.

Man is the candle of the congregation which is also yours;
the direction in which I am going is also your destination.

Tou dhondya hai jiss ko taaron ki khaamshi mein;
poshidah hai woh shaid ghoghaey zindagi mein.
The one you are searching for in the stars silence;
perhaps is concealed in the commotion of life.

Eistadah saroo mein hai, sabzey mein so raha hai;
bulbul mein naghmah-zan hai khaamosh hai kali mein.
:
(Saroo kay drakht ki surat mein seidha khharra.)
It is standing is the cypress tree, is sleeping in the verdure:
Is singing in the nightingale, is silent in the flower bud!

Aa mien tojhey dikhhaon rokhsaar-e-roshan oss ka;
nehron kay aeinay mein shabnam ki aarsi mein.
Come, I shall show you His luminous cheek
in rivers mirror, in dews looking glass.

Sehra-o-dasht-o-dar mein, kohsar mein wohi hai;
insan kay dil mein, teyrey rokhsaar mein wohi hai.
In forest, in mountains in everything only He exists;
In the heart of Man, in your cheek only He exists.
62
THE DEW AND THE STARS
In this poem Allamah Iqbal has gone on a flight of poetic imagination.
The inhabitants of the celestial world do not know anything about the
terrestrial world and its inhabitants. Dew is the only entity which visits both
these worlds. So the stars ask the dew about terrestrial world and its affairs.
They are surprised to hear about the anomalies of the earthly life which, in
their opinion, was all good.
Shabnam aur sitarey

Ekk raat yeh kehney lagey shabnam sey sitarey;
her sobh niay tojh ko mayassar hein nazaarey.
One night stars started saying this to the dew;
Every morning new sights are available to you.

Kaya janiay, tuo kitney jahan deikhh choki hai;
jo bun kay mittay, onn kay nishan deikhh choki hai.
Who knows how many worlds you have seen!
Relics of those who rose and fell you have seen.

Zohrah ney sonni hai yeh khabar eik malak sey;
insanon ki basti hai bohat door falak sey.
)( :
(Eik mashoor sitarah (siyarah) issey raqasah-e-falak bhi kehtey hein.)
63
Venus has heard this news from an angel

that human habitation is very far from the sky.

Kaeh hum sey bhi oss kishwar-e-dilkash ka fasanah;
gaata hai qamar jiss ki mohabat ka taranah.
Tell us the tale of this beautiful realm;
the ode of whose love the moon sings.

Ay taro nah poochho chamanistan-e-jahan ki;
gulshan naheen, ekk basti hai woh aah-o-foghan ki.
O stars! Do not ask me about the earths garden;
a place of sighs and wailing it is, not a garden.

Aati hai saba waan sey palatt jaaney ki khatir;
bey chari kali khhilti hai morjhaney ki khatir.
The zephyr comes from there only to return;
the poor flower-bud opens only to wither.

Kaya tum sey kahon kaya chaman afroz kali hai;
nanha saa koeyi shoalah-e-bey soz kali hai.
(Bagh ki zeenat.( :
:
)Aisi chingari jiss mein jalan naheen.)
What can I tell you how garden-brightening the flower-bud is;
some little flame without warmth the flower-bud is.
64

Gul nalah-e-bulbul ki sada sonn naheen sakta;
daman sey merey motiyuon ko chon naheen sakta.
The rose cannot hear the nightingales call;
it cannot pick up the pearls from my skirt.

Hein morgh-e-nawa raiz gariftar, ghazab hai;
oggtay hein teh-e-sayah-e-gul khar, ghazab hai.
:
(Naghmey gaaney wala parindah.)
The melodious birds are imprisoned, it is outrageous;
the thorns grow just under the rose, it is outrageous.

Rehti hai sada nargis-e-bimaar ki tarah ankhh;
dil talib-e-nazarah hai, mehroom-e-nazar ankhh.
The eye of the sick narcissus always remains wet;
the heart longs for sight, but the eye is sightless.

Dil sokhtah-e-garmi-e-faryaad hai shamshad;
zindani hai aur naam ko azad hai shamshad.
The elm tree is tormented with the heat of complaint;
the elm tree is nominally free but is really a prisoner.

65
Taarey sharar-e-aah hein insan ki zoban mein;

mein giriyah-e-gardon hon gulistan ki zoban mein.
The stars are the sparks of sighs to the human eye;
in the rose gardens language I am only laments cry.

Nadani hai yeh gird-e-zamin touf qamar ka;
samjha hai keh darman hai wahan dagh-e-jigar ka.
(Ilaaj.) :
Circumambulation of moon round the earth ignorance is;
it thinks there the cure for its scar of Love is.

Bonyaad hai kashanah-e-alam ki hawa per;
faryaad ki tasweer hai qirtaas-e-faza per.
(Safah.) :
The foundation of the worlds abode is in the air;
it is the picture of lament on the sheet of space!
GHAZAL: PART THREE
***** (4) *****

Dr M A K Khalil opines: This also is a highly mystical ghazal in which
Allamah Iqbal pleads with God to manifest Himself in a form which he can
understand. As has been explained earlier the Nature or Essence of God has
baffled human Intellect since the advent of Man on earth. Of all human
faculties only the human heart can appreciate and enjoy this mysterious
Entity. Allamah Iqbal has expressed this thought in many poems some of
which have been referred to earlier. However, the Essence cannot be
66
described, limited or reduced to material form, which alone human Intellect

can comprehend. Allamah Iqbal has expressed this desire in several
poems

Pardah chehray sey othha, anjuman aaraeyi kar;
chashm-e-mehr-o-meh-o-anjam ko tamashaeyi kar.
Lift the veil from Thy Face and be manifest in the assembly;
make the eyes of the sun, moon and stars Thy spectators.

Tou jo bijli hai tuo yeh chashmak-e-penhan kabb takk;
bey hijabanah merey dil sey shanasaeyi kar.
:
(Chhop chhop kar aankhhon sey asharey karna.)
Thou art the lightning; how long this secret winking?
Make acquaintance with my heart without a veil.

Nafas-e-garam ki taseer hai eijaz-e-hayat;
teyrey seinay mein agar hai tuo masseihaeyi kar.
The warm breaths effect is the miracle of life;
if it is on Thy breast perform life-giving miracles.

Kabb talak Toor peh darwizah gari misl-e-Kalim;
apni husti sey ayan shoalah-e-Sinaeyi kar.
(Bheik maangna.) :
How long should begging be on the Toor like Kalim!
67
Make the flame of Sinai manifest with Thy Existence.

Teri khak kay her zarrey sey taamir Haram ho;
dil ko biganah-e-andaaz-e-Kalisaeyi kar.
Let the Haram be built with every speck of Thy dust.
Make the heart alien to the ways of the Church.

Iss gulistan mein naheen hadd sey gozarna achha;
naaz bhi kar tuo beh andazah-e-raanaeyi kar.
:
(Hosn-o-jamal ka andazah.)
It is not good to exceed limits in this garden;
if Thou showeth elegance make its show with grace.

Peheley khod-dar tuo manind-e-Sikander ho ley;
pher jahan mein hawus-e-shoukat-e-Daraeyi kar.
First become self-respecting like Alexander;
then make the show of desire of Daras grandeur.

Mill he jaaey gi kabhi manzil-e-Laila Iqbal;
koeyi dinn aur abhi baadiyah paimaeyi kar.
(Jungle jungle pherna.) :
You will reach the destination of Lailah one day, O Iqbal!
For some more days continue wandering in the wilderness.
68
(Translated by Naeem Siddiqui)

16th November, 2013
INQILAB
INDIVIDUAL LEVEL
THE QUEST - II
The urge ignited by the fire of Separation is infinite. This leads Man to
seek re-establishment of the severed link with his Creater. In second part of
this Quest the poetical works from other books of Allamah are included.
First, works from Bal-e-Jibril.
GHAZAL: PART TWO
***** (38) *****

Yeh piraan-e-Kalisa-o-Haram, ay waaey majboori;
silah onn ki kad-o-kawish ka hai seinon ki bey noori.
(Koshishin aur kawashin.) :
Alas! The mullah and the priest, conduct their sermons
69
so that despite their efforts great, the hearts of listeners fail to glow.
!

Yaqin paida kar ay nadan! Yaqin sey haath aati hai;
woh darvaishi, keh jiss kay saamney jhokti hai Faghfoori.
:
(Faghfoor Chein kay badshahon ka laqab.)
O fellow stupid, get firm belief, for faith upon you can bestow:
Dervishhood of such lofty brand fore which the mighty monarchs bow.

Kabhi hairat, kabhi musti, kabhi aah-e-sehar gahi;
badalta hai hazaron rung meyra dard-e-mehjoori.
(Jodaeyi.) :
Disunions ache that I do feel a thousand hues and garbs can don:
To rapture and surprise converts, anon to sighs of early morn.

Hadd-e-idraak sey baahar hein baatein ishq-o-musti ki;
samajh mein iss qadar aaya keh dil ki mout hai, doori.
Secrets of love and passion strong transcend the ken of earthy breed:
This much alone I learnt that death of heart disunion means indeed.

Woh apney hosn ki musti sey hein majboor-e-paidaeyi;
meri ankhhon ki beinaeyi mein hein asbab-e-mastoori.
(Zahoor.( :
:
70
)Chhopay reheney ya ojhal rehney ki wajooh.)

The Fair with His own Beauty drunk is impelled to cast the Veil aside:
The reasons of His remaining hid within my own dim sight abide.

Koeyi taqdir ki mantiq samajh sakkta naheen vernah;
nah thhey Turkaan-e-Usamani sey kum Turkaan-e-Taimoori.
The rules that govern the Turn of Fate no one can ever understand,
else the heirs to Tamerlane were brave like those of Turkish Land.

Faqiraan-e-Haram kay haath Iqbal aa-gaya kiyuonkar;
mayassar mir-o-sultan ko naheen shaheen-e-kafoori.
:
(Safid rung ka shahbaz jo bohat kumyab hai.)
How have the beggars of the Shrine
brought Iqbal within their fold,
though monarchs great and princes
strong a falcon white cant get in hold?
(Translated by Syed Akbar Ali Shah)
QUATRAINS
*****(5)*****

71
Parishan kaarobar-e-aashnaeyi;
parisan-ter meri rungin nawaeyi.
Kabhi mien dhoondhta hon lazzat-e-wasl;
khosh aata hai kabhi soz-e-jodaeyi.
Confused is the nature of my love for Thee,
and more confused is my song in Thy praise.
For I sometimes do relish fulfillment,
at other times, a yearning in my heart.
(Translated by Naim Siddiqui)
*****(15)*****

Woh meyra rounaq-e-mehfil kahan hai;
meri bijli, mera hasil kahan hai.
Moqam iss ka hai dil ki khalwaton mein;
Khoda jaaney moqam-e-dil kahan hai.
Where is the moving spirit of my life?
The thunder-bolt, the harvest of my life?
His place is in the solitude of the heart,
but I know not the place of the heart within.
*****(26)*****
72

Wohi asal-e-makan-o-lamakan hai;
makan kaya shaey hai, andaaz-e-biyan hai.
Khizar kiyuonkar bataey, kaya bataey;
agar maahi kehey keh darya kahan hai.
He is the essence of the worlds of space and spirit;
and what is the world of space? A style of speech.
If the fish ask Khizar where all the oceans lie,
silence will be the guiding angel's answer.
SEPARATION
Jogaeyi :

Sooraj banta hai taar-e-zar sey;
dunya kay leay riddaey noori.
(Noor ki chadar.) :
The sun is weaving with golden thread
a mantle of light about earth's head;

Alam hai khamosh-o-must goya;
her shaey ko nasib hai hazoori.
Creation hushed in ecstasy,
as in the presence of the Most High.
73

Darya, kohsar, chaand taarey;
kaya janein fraq-o-nasaboori.
What can these know-stream, hill, moon, star
of separation's torturing scar?

Shayan hai mojhey ghum-e-jodaeyi;
yeh khak hai mehram-e-jodaeyi.
Mine is this golden grief alone,
to this dust only is this grief known.
(Translated by V G Kiernan)
Three poems from Armoghan-e-Hijaz are reproduced and both have
been translated by Q A Kabir.
THE PICTURE AND PAINTER

Tasweer aur Mosawwar

Tasweer: Kaha tasweer ney tasweer-gar sey;
nomaish hai meri teyrey honar sey.
Wlaikan kis qadar na-monsafi hai;
keh tou poshidah ho meyri nazar sey.
(Tasweer bananey wala.( :
)Bey insaafi.) :
74
Picture: A picture said once on the painters play,

my beauty gets a charm on thy display.
To me it looks so unfair that
why thou are hidden from my eye.

Mosawwar: Garan hai chashm-e-beina deidah-wer per;
jahan beini sey kaya gozri sharar per.
Nazar, dard-o-ghum-o-soz-o-tabb-o-taab;
tou ay nadan, qanaat kar khabar per.
(Deikhhney waali aankh.( :
)Deikhhney wala.) :
Painter: The glance a burden on Seeing Eye,
what happened to spark on seeing pry.
Of griefs, pains, burnings, the look bad a part,
O heedless! Be content with conscious heart!

Tasweer: Khabar, aql-o-khird ki natwaani,
nazar, dil ki hayat-e-javidani;
Naheen hai iss zamaney ki tug-o-taaz;
sazawar-e-hadis-e-lan tarani.
(Morad hai ilm.( :
75
)Aql ki kumzori.( :
)Dorr dhoop.( :
)Laiq.( :
)(

)Lan-tarani ki hadis; asharah hai oss waqia ki taraf jabb Allah Taala
ney Mosa (A.S.) sey kaha thha keh tou Mojhey naheen deikhh sakta.)
Picture: The heart a weak point of wisdom and sense,
a life long motive for the heart is glance.
This worlds tug and pull suits her never,
to hear Gods voice, You cant see me ever.

Mosawwar: Tou hai meyrey kamalat-e-honar sey;
nah ho noummeid apney naqsh-gar sey.
Merey deidar ki hai ekk yehi shart;
keh tou penhan nah ho apni nazar sey.
(Poshidah.) :
Painter: Thou art a sign but of my wonders game,
be despaired never of thy makers aim.
For my sure vision note a point hence,
be not hidden eer from thy own glance!
76
QUATRAIN
*****(10)*****

Nah kar zikr-e-fraq-o-aashnaeyi;
keh asal-e-zindagi hai khod numaeyi.
Nah darya ka ziyan hai, ney gohar ka;
dil darya sey gohar ki jodaeyi.
Talk not of friendship and partings,
so the real life lies in the Egos show.
No loss, their lies, of river and pearls,
if the pearl parts with the rivers whirl.
THE HUMAN BEING
Hazrat-e-Insan

Jahan mein daanish-o-beinash ki hai kis darjah arzaani;
koeyi skaey chhop naheen sakti keh yeh alam hai noorani.
(Aql aur baseerat.( :
)Sasta hona.) :
In world in plenty is wisdom and sight,
none can be hidden as the world has light.

77
Koeyi deikhhey tuo hai baarik fitrat ka hijab itna;

numayan hein farishton kay tabasom-haey penhaani.
(Pardah.( :
:
)Chhopi hoeyi moskrahatin.)
So thin are nature veils if one gets eye,
so vivid are angels smiling on sky.

Yeh dunya daawat-e-deidar hai farzand-e-Adam ko;
keh her mastoor ko bakhsha gaya hai zouq-e-oriyani.
(Chhopi hoeyi.) :
This world gives a call to man for His sight,
each hid, given taste, to come to limelight.

Yehi farzand-e-Adam hai keh jiss kay ashk-e-khoonin sey;
kiya hai Hazrat-e-Yazdan ney daryaon ko toofani.
(Khoon sey bharey ansoo.) :
This is Adams son, from his tears of blood;
the God gave to rivers a taste for flood.

Falak ko kaya khabar yeh khakdan kis ka nashiman hai;
gharz anjam sey hai kis kay shabastan ki nigahbani.
(Morad hai insan.( :
)Raat basar karney ki jagah.) :
Who lives on this earth what does the sky know,
78
for whom a night watch? For whom the stars glow?

Agar maqsood-e-kol mien hon tuo mojh sey mawara kaya hai;
merey hungamah-haey nau beh nau ki intiha kaya hai?
(Saari kainat ka matloob.( :
)Oopar.( :
)Naey naey hungamey.) :
What lies beyond me? If Im the whole aim!
What is the new pale of my uproars game?
(Translated by Q A Kabir)
Eight poems have been selected from Payam-e-Mashriq as reproduced
hereunder.
THE TULIP OF SINAI QUATRAINS
*****(12)*****

Nah mun anjaam-o-ney aaghaz joeym;
hamah raazam jahan-e-raaz joeym.
Gar az rooey haqiqat pardah gerund;
hamaan bouk-o-magar ra baaz joeym.

79

[Nah mojhey anjaam ki talash hai nah aaghaz ki;
mien sar ta pa raaz hon aur jahan-e-raaz he ki jostjoo mein hon.
Agar haqiqat kay chehray sey pardah hata bhi dein;
tou mien pher bhi skakook-o-shobhaat ka motlashi rahon-ga.]
I do not seek the beginning or the end;
I am full of mystery and seek the realm of mysteries.
Even if the face of truth were unveiled,

I would still seek the same perhaps and maybe.
(Translated by M. Hadi Husain)
*****(23)*****

Bakooish-e-reh separi ay dil ay dil;
mera tunha gozari ay dil ay dil.
Damadum aarzoo-ha aafrini;
magar kaarey nadaari ay dil ay dil.
!
!
! !

! !

(
)
[Oss kay kochay ki raah ikhtiyar karta hai, ay di! Ay meyrey dil!
80
Mojhey tunha chhorr jaata hai, ay dil! Ay meyrey dil!

Lamah beh lamah naeyi naeyi aarzooein paida karta rehta hai,
shaid tojhey aur koeyi kaam naheen, ay dil! Ay meyrey dil!
(Mehboob-e-Haqiqi ki baat kar rehey hein).]
O heart, my heart, unto His street thourt gone!
O heart, my heart, thou leavest me alone;
Each instant thou createst new desires:
O heart, hast thou naught other to be done?
*****(89)*****

Beh chandein jalwah dar zir-e-niqabi;
nigah-e-shouq ma ra ber nataabi.
Dooeyi dar khoon-e-ma choon musti-e-maey;
walley biganah khoeyi, diryaabi.

( )
( )

)(
[Iss jalwah araeyi kay bawajood Aap pardey mein hein;
(shaid) hamari nigah-e-shouq ki taab naheen la sakktey.
(Aap ki mohabat) hamarey khoon kay andar
musti maey ki manind saraiyat kiay hoay hai;
81
magar hein Aap biganah-khoo (barri) deir sey miltay hein.]

With all Thy glory, Thou the veil dost wear.
The passion of our gaze Thou canst not bear;
Thou runnest in our blood like potent wine,
but ah! How strange Thou comest, and too rare.
*****(102)*****

Chasaan ay aaftab aasan gard;
baein doori chasham-e-mun dar aeyi.
Bakhaki waasil-o-az khakdan door;
Tou ay mozzgan gosal aakhar kojaeyi.

)(
)(

[Ay aasman per gardish karney waaley aaftab;

tou itni doori kay bawajood
meyri aankhh mein kis tarah sama jaata hai.
Tou khaki (Adam) sey waasil bhi hai
aur iss khakdan (dunya) sey door bhi hai;
tou jissey deikhhney sey ankhhein chondhiya jaati hein,
aakhar kahan hai?]
82
Being so distant, heaven-circling sun,

what manner to my vision dost thou come?
Nigh to the earthy, from the earth so far!
O vision dazzler, whither dost thou roam?
(Translated by A.J. Arberry)
SOLITUDE
Tunhaeyi :

Beh behar raftam-o-goftam beh mouj-e-bitaabey;
hamaishah dar talab asti chih moshkilay daari?
Hazaar luoluoey lalast dar garibannat;
daroon-e-seinah cho mun gohar diley daari?
Tapeid-o-az labb-e-sahil rameid-o-haich na-goft.

[Mien samandar kay kinarey gaya aur mouj-e-bitaab sey kaha;
tou hamaishah jostajoo mein rehti hai, tojhey kaya moshkil darpaish hai?
Teyrey griban mein hazaron chamakdar moti hein,
83
laikan kaya tou apney seinay mein meyri manind

gohar-e-dil rakhhti hai?
Woh tarrapi aur sahil sey door chali gaeyi,
magar oss ney kochh naheen kaha.]
I went down to the sea, and said to the restless wave,
You are for ever searching what is your trouble?
Your bag contains a thousand glowing pearls,
but do you, like me, have in your breast a pearl of a heart?
It writhed in pain and drew away from the shore.
It did not say a word.

Beh koh raftam-o-porsidam ein chih bidardeist?
Rasad bagosh-e-tou aah-o-foghan ghum zadaheyi.
Agar beh sung tou laaley z-qatrah-e-khoonst;
yakkey dar aabah sakhon ba mun sitam zadaheyi.
Bakhod khazid-o-nafas dar kashid-o-haich nagoft.

[Mien paharr kay pass gaya aur poochha yeh kaya bey dardi hai,
kaya teyrey kaan takk mojh ghum-zadah ki aah-o-foghan naheen
pohnchi?
84
Agar teyrey pathar kay andar qatrah-e-khoon ka koeyi laal moujood hai,
tuo zara mojh sitam-zadah sey koeyi baat kar.
Woh apney aap mein simat gaya, oss ney sans rouk liya,
magar kochh nah kaha.]
I went up to the mountain and said, How unfeeling you are!
Have the sighs and screams of a soul in torment ever reached your ears?
If within your rocks there is only one diamond formed from a drop of blood.
Then come for a moment and talk to a wretched man like me.
It withdrew into itself and held its breath; it did not say a word.

Reh-e-daraz bareidam z-maah porseidam;
safar nasib, nasib-e-tou manziley ast keh neist?
Jahan z-pertav-e-seimaeyi tou saman zaari;
farogh-e-dagh-e-tou az jalwah-e-dilley ast keh neist?
Sooey sitarah raqibanah deid-o-haich nagoft.

!

()
[Mien ney lamba safar taey kiya, pher ja kar chaand sey poochha,
safar nasib! Teyrey nasib mein manzil hai keh naheen?
Dunya teyri chaandni kay pertou sey saman-zaar hai,
85
magar kaya teyrey dagh kay andar jalwah-e-dil ki chamak bhi hai?
Oss ney sitarey ki taraf raqibanah deikhha,
magar kochh nah kaha.
(shaid iss leay keh woh dagh sey khali hai).]
I traveled far, and asked the moon,
Your lot is to keep traveling, is it also your lot to reach a destination?
Your face sends out rays that turn the world into a land of Jasmine.
But does the radiance of the scar on your face
come from the glow of a heart or not?
It cast a jealous glance at the star; it did not say a word.

Shodam bahazrat-e-Yazdan gozashtam az meh-o-mehr;
keh dar jahan-e-Tou yakk zarrah aashnaim neist.
Jahan tehi z-dil-o-mosht-e-khak-e-mun hamah dil;
chaman khosh ast walley dar khor nawaim neist.
Tabasmey balabb-e-Oo raseid-o-haich nagoft.
86
)
[Mien meh-o-mehr sey oopar nikal gaya
aur Allah Taala ki janab mein hazir hoa;
aur arz ki: Aap kay jahan mein
eik zarrah bhi meyra aashna naheen.
Jahan dil sey khali hai aur meyri mosht-e-khak
saari ki saari dil hai;
bagh-e-dunya khoob hai, laikan meyri nawa kay laiq naheen.
Onn kay chehray per tabassam namoodar hoa,
magar kochh nah kaha.
(Asharah iss taraf hai keh
iss jahan mein Allah Taala kay sawaey
koeyi aur insan ka ghum-khwar naheen)]
I left the moon and the sun behind,
and reached the presence of God.
I said, Not one atom in Your world is intimate with me.
The world has no heart,
but I, though a handful of dust, am all heart.
It is a pleasant garden, but unworthy of my song!
A smile appeared on His lips He did not say a word.
(Translated by Mustansir Mir)
THE WINE REMAINING - GHAZALEIN
*****(11)*****

Az ma bago salamey aan Turk-e-tund khoo ra;
kaatish zadd az nigahey yakk shehar-e-aarzoo ra.
87
)(

()
[Oss Turk-e-tund khoo (mehboob) ko hamari taraf sey salam kaho;

jiss ney apni nigah sey hamarey poray shehar-e-aarzoo ko aag laga di.
(Jo hamari saari aarzoon ka markaz bun gaya).]
Convey my salutation to that fire-eating Turk
who set aflame with one glance a city full of longing.

Ein noktah ra shanasad aan dil keh dardmand ast;
mun garchih tou beh goftam nashikastah-um saboo ra.
()
[Yeh noktah sirf dardmand dil he pa sakta hai;
keh agarchih mien toubah kar choka hon,
magar mien ney saboo naheen tourra.
(waapsi ki gunjaish rakhhi hoeyi hai)]
The point of this will be seen by a sympathetic heart:

I swore to drink no more, but did not break the jar of wine.

Ay bulbul az wafaish sadd bar ba tou goftam;
tou dar kinar giri baaz ein ramidah boo ra.
88
*

*
[Ay bulbul! Mien ney suo baar tojhey
phhool ki bey wafaeyi ki baat bataeyi hai;
magar tou pher oss ramidah boo* ko seinay sey laga leyti hai.
* Jiss ki khoshboo khatam ho choki ho.[
O nightingale, I warned you many times against the roses infidelity;
but you persist in clinging to its scentless skeleton.

Ramz-e-hayat joeyi joz dar tapash nayabi;
dar qolzam aarmeidan nang ast aabjoo ra.

[Zindagi ki ramz talash karta hai?
Tou ossey sirf tapash mein paaey ga;
nadi kay leay samandar mein gom ho jaana bais-e-sharam hai.]
The secret of life, if you want to know it, lies in restlessness.
It would be shameful for a stream to go on resting in the sea.

Shadam keh ashiqaan ra soz-e-dawaam daadi
darmaan niyafaridi aazar-e-jostjoo ra.

89
[Mien khosh hon keh tou ney aashiqon ko

soz-e-dawaam ataa kiya;
dard-e-jostjoo ka koeyi ilaaj paida nah kiya.]
O I am happy that to lovers you have granted restless souls
and that You have created no cure for the malady of seeking.

Gofti majo wisalam bala-ter az khiyalam;
ozar-e-nau aafridi ashk-e-bahanah joo ra.

[Tou ney yeh kaeh kar keh meyrey wisal ki jostjoo nah kar,
Mien teyrey khayal sey bala-ter hon;
meyrey ansoon ko jo pehley he tapkaney kay leay
bahaney ki talaash mein rehtey hein,
niya ozar mohiya kar diya hai.]
Do not seek union with Me, for I transcend all thought.
By saying this You gave my tears a new excuse for flowing.

Az nalah ber gulistan aashoob-e-mehshar aawar;
ta-dum beh seinah paichad magozaar haaey-o-hoo ra.

[Apney nalah-o-faryaad sey bagh kay andar
shor-e-mehshar bapa kar dey;
90
jabb takk seinay mein sans paich-o-taab khha raha hai

haaey-o-hoo nah chhorr.]
Create a furor in the garden, storm it with your lament.
Until breath gets choked in your breast do not give up your wailing.
*****(12)*****

Aashna her khaar ra az qissah-e-ma saakhti;
dar biyaban-e-janoon bordi-o-roswa saakhti.

:

[Her khaar ko hamarey qissay sey bakhabar kar diya;
humein biyaban-e-janon mein ley jaa kay kis qadar roswa kiya.]
You have made every thorn prick us and know our tale.
You took us to the wilderness of madness, and let everybody know.

Jorm-e-ma az danaheyi taqseer-e-oo sajdaheyi;
ney beh aan bicharah mi-saazi nah ba ma saakhti.

[Hamara jorm yeh thha keh hum ney eik danah khha liya,
oss ka jorm yeh thha keh oss ney eik sajdah nah kiya;
nah Aap ney oss bicharey ka jorm moaf kiya
91
aur nah hum sey mowafqat ki.]

Our fault was we ate of a grain, and his that he refused to bow.
You never pardoned that poor devil, nor have You yet forgiven us.

Sadd jahan mi-roeyad az kisht khayal-e-ma cho gul;
yakk jahan-o-aanhum az khoon-e-tamanna saakhti.
[Meyri kisht-e-khayal sey phhoolon kay

kaeyi jahan paida hotay hein;
Tou ney eik jahan banaya aur woh bhi
hamari tamannaon kay khoon sey.]
A hundred worlds spring up like flowers from our imaginations soil.
There is but one real world; and that too
you have made of the blood of murdered wishes.

Pertav-e-hosn-e-Tou mi-aftad baroon manind-e-rung;
surat-e-maey pardah az dewaar-e-mina saakhti.

[Teyrey hosn ka pertau rung ki manind
shishay sey baahar chhalka parrta hai;
Tou ney sharab ki tarah diwaar-e-mina sey pardah banaya.]
92
Like colour the reflection of Your beauty shines through the glass.
You have made of the goblets wall
a screen for Yourself, just like wine.

Tarah-e-nau afgan keh ma jiddat pasand aftaadah-aim;
ein chih hairat khanaheyi imroz-o-farda saakhti.

[Niya andaaz paida kar kiyuonkeh
hum jiddat pasand waqia hoay hein;
yeh kaya imroz-o-farda ka hairat khanah bana rakhha hai.]
O, lay some new foundation, for we happen to like novelty.
What is this giddy peep-how You have made
of yesterdays, to-morrows and to-days?
TRIFLES
*****(1)*****

Mikhorad her zarrah-e-ma paich-o-taab;
mehsharey dar her dum mozmer ast.
Ba Sikandar Khizar dar zolmaat goft;
murg moshkil, zindagi moshkil-ter ast.

93

* )(
( )
(*)
[Hamarey badan ka her zarrah paich-o-taab khha raha hai;
hamarey her sans kay andar mehshar poshidah hai.
*Zolmaat mein Khizar (A.S.) ney Sikandar sey kaha;
(bishak) mout moshkil hai magar zindagi oss sey moshkil-ter hai.
(*Zolmaat woh jageh jahan aab-e-hayat hai).]
Agony in every atom of our being,
every breath of us a rising from the dead.
To Sikandar lost amidst the Land of Darkness,
Hard is Death, but Life is harder, Khizar said.
(Translated by R.A. Nicholson)
At the end some poetical works from Part One and Two of Zabur-eAjam are included
GHAZALEIN - PART ONE
*****(35)*****

Az chashm-e-saqi must sharabam;
bey maey khrabam, bey maey khrabam.
[Mojhey saqi ki ankhh ney must kar diya hai;
94
meyri musti baghair sharab kay hai,

baghair kissi sharab kay hai.]
By the Sakis eye heart-enflamed I lie;
drunk without wine O delight divine!

Shouqam fazon-ter az bey hijabi;
beinam nah beinam dar paich-o-taabam.

[Aap ki bey hijabi ney meyra shouq barrha diya hai;
deikhhon ya nah deikhhon, issi paich-o-taab mein hon.]
All unveiled, desire burns a fiercer fire;
let me see or no, yet my souls aglow.

Choon rishtah-e-shamaa aatish bagirad;
az zakhamah-e-mun taar-e-rababam.
) (
)(
()
[Jabb (raat kay waqt) shamaa roshan ki jaati hai;
tuo mien mizraab (mohabat) sey taar-e-rabaab bun jaata hon.
(Meyrey andar sey naghmay phhootney lagtey hein.)]
See the rebecs string at my fingering
like a candles wick flameth bright and quick.

Az mun baroon neist manzilgeh-e-mun;
95
mun bey nasibam, raahey niyabam.

(
)
[Meyri manzil mojh sey baahar naheen;
mien he bey nasib hon keh oss takk pohnch naheen paata.
(Yaar dil dey andar wasda ay;
safar apney eei ghhar da naein mokda Punjabi])
Save my heart can be lodging none for me,
naught is me assigned, neer a way I find.

Ta aaftabey khaizad z-Khawar;
manind-e-anjam bostand khwabam.

()
[Sitaron ki manind meyri aankhhon sey
neind chhein li gaeyi hai;
takeh Mashriq sey niya aaftab taloa ho.
(mien iss naey aaftab kay intizar mein hon)]
Till the sun arise from the eastern skies sleep to me denied.
Like the stars I ride.
*****(38)*****
96

Bajahan-e-dardmandaan tou chih kaar daari;
tabb-o-taab-e-ma shanasi dil-e-bey qarar daari.
[Darmandon kay jahan sey bhala aap ka kaya wastah?

Kaya Aap hamari tabb-o-taab ko pehchantey hein,
dil-e-biqarar rakkhtey hein?]
Tell me this: what is Thy share in this world of pain and care?
Knowest Thou the spirits smart? Hast Thou an uneaseful heart?

Chih khabar tera z-ashkey keh frou chakad z-chashmey;
tou baburg-e-gul z-shabnam dar shahwar daari.

[Aap ko on aansoon ki kaya khabar
jo kissi ki aankhh sey tapaktey hein;
kaya Aap kay han bhi burg-e-gul per
shabnam ka qimati moti nazar aata hai?]
Of such bitter tears that well from the eye, what canst Thou tell?
See, Thy roses petals hold dewy pearls of price untold!

97
Chih bagoeymat z-jaani keh nafas nafas shomarad;

dum-e-mostaar daari ghum rozgar daari.
[Aap ko oss jan ka haal kaya bataon jissey

eik eik sans gin kar waqt gozarna parrta hai;
kaya Aap dum-e-mostaar rakhhtey hein,
kaya Aap ghum-e-rozgar rakhhtey hein?]
Or the soul, that numbereth life departing at each breath,
borrowed spirit, grief of time shall I speak thee in rhyme?
*****(40)*****

Noor-e-tou waa namood sapaid-o-siyah ra;
darya-o-koh-o-dasht-o-dar-o-mehr-o-maah ra.
Tou dar hawaey ankeh nigah aashnaey oost;
mun dar talash ankeh nataabad nigah ra.

)(

98
[Aap kay noor ney spaid-o-siyah mein tamiz paida ki;

aur darya, paharr, jungle aur mehr-o-maah wujood mein aaey.
Aap insan-e-kamil (S.A.W.) ki khwahish rakhhtey they
jissey nigah deikhh sakti hai;
mien Aap ki Zaat ki talash mein hon jissey nigah naheen pa sakti.]
Thy light defineth all things one by one:
black, white, sea, mountain, valley, moon and sun;
Thou seekest one familiar with the light;
my quest is He who cannot bear the sight.
GHAZALEIN - PART TWO
*****(64)*****

Az dagh-e-fraq-e-oo dar dil chamaney daaram;
ay lalah-e-sehraeyi ba tou sakhon-e-daaram.
Ein aah-e-jigar sozey dar khalwat-e-sehra beh;
laikan chikonam kaarey ba anjumaney daaram.
!

[Ay lalah-e-sehraeyi! Mojhey tojh sey eik baat kaehni hai;
yeh keh Allah Taala kay fraq kay daghon sey
meyra dil bagh bana hoa hai.
99
Waisey tuo yeh aah-e-jigar soz khalwat-e-sehra he mein behtar hai;

magar mien kaya karon meyra moamlah anjuman sey aan parra hai.]
This brand of grief, His love apart, hath sown a garden in my heart;
O desert-flame anemone, I have a word to say to thee!
Best in the wilderness, alone, to breathe the soul-consuming groan;
yet what can I, condemned for good to wrestle with the multitude?
*****(65)*****

Beh nigah-e-aashnaey cho daroon-e-lalah deidam;
hamah zouq-o-shouq deidam hamah aah-o-nalah deidam.

[Jabb mien ney haqiqat ki nigah sey lalah kay andar deikhha;
tuo ossey hamah zouq-o-shouq aur hamah aah-o-nalah paya.]
When the tulips heart I viewed with the gaze of certitude,
all I saw was ecstasy, sighs, and sobbing bitterly.

Beh boland-o-pust-e-alam tapash-e-hayat paida;
chih damann, chih tal, chih sehra rum-e-ein ghazalah deidam.

[Dunya kay her boland-o-pust sey tapash-e-hayat zahir hai;
kaya daaman-e-koh, kaya teelah aur kaya sehra,
her jagah issi ki kaar farmaeyi hai.]
100
In the highest and the least is lifes quiver manifest;

over plain and hill and dell ever leaps this wild gazelle.

Nah beh mast zindagani nah z-mast zindagani;
hamah jast zindagani z-kojast zindagani.

[Zindagi sirf hamarey saath naheen
nah yeh hamari wajah sey hai;
balkeh zindagi her jagah moujood hai,
maaloom naheen oss ka aaghaz kahan sey hoa.]
Life is not of us alone, life is not for us to own;
life is everywhere to see Ah, and whence came life to be?
*****(66)*****

Ein hum jahaney aan hum jahaney;
ein bikaraney aan bikaraney.

(
)
[Yeh bhi jahan hai woh bhi jahan hai;
yeh bhi bikaran hai, woh bhi bikaran hai.]
(Iss jahan aur oss jahan sey ghaliban dunya aur aakhrat morad hai.)
101
This is a world that like to it, each boundless is, and infinite;

Her duo khayaley her duo gomaney;
az shoalah-e-mun mouj-e-dokhaney.

[Duonon khayal, duonon goman,
duonon meyrey shoaley ki mouj-e-dohkan.]
An image each, a fantasy, a smoke-wave from the torch in me;

Ein yakk duo aaney aan yakk duo aaney;
mun javidaney mun javidaney.

[Yeh bhi aarzi, woh bhi aarzi;
mien he javidan hon, sirf mien he javidan hon.]
Two moments this and that endure, I only everlasting, sure;

Ein kum ayyarey aan kum ayyarey;
mun pak jaaney naqd-e-rawaney.

[Yeh bhi kum qimat, woh bhi kum qimat;
sirf meyri jan-e-pak he sarmayah-e-hayat hai.]
That of but little worth, as this, my self the sole true coin is;
102

Ein jaa moqamey aan jaa moqamey;
ein jaa zamaney aan jaa zamaney.

[Yeh moqam bhi aarzi hai, woh bhi aarzi hai;
yahan bhi kochh dir kay leay thheharna hai,
wahan bhi kochh dir kay leay thheharna hai.]
Here to abide, and there to dwell, both here and there a little spell;

Ein jaa chih kaaram aan jaa chih kaaram;
aahey foghaney aahey foghaney.

[Yahan meyra kaya kaam, wahan meyra kaya kaam;
yahan bhi aah-o-foghan, wahan bhi aah-o-foghan.]
What is my labour, here and there?
The lamentation of despair!

Ein rehzun-e-mun aan rehzun-e-mun;
ein jaa ziyaney aan jaa ziyaney.

[Yeh dunya bhi meyrey leay raahzun,
woh dunya bhi meyrey leay raahzun;
103
yahan bhi noqsaan, wahan bhi noqsaan.]

This world and that my path waylay,
in this and that is loss my pay;

Her duo farozam her duo basozam;
ein aashianey aan aashianey.

[Mien her duo ki rouniq barrhata hon, pher jala deyta hon,
iss aashiyan ko bhi, oss aashiyan ko bhi.]
Each my brief nest and dwelling-place
both let me kindle, and both raze!
20th November, 2013
INQILAB
INDIVIDUAL LEVEL
PERSEVERANCE-I
The change through resurrection of an ideology or belief cannot be
brought suddenly. It is not like a coup, bloody or bloodless, which brings
mere change of faces at the helm of affairs in a society. The change through
resurrection means revolutionizing the thought and action. It relates to the
soul more than the faces.
Allamahs concept of revolution is resurrection of Islam. Islam is the
most ancient code of life prescribed by the Creator for human beings
specified in terms of time and space. The present day Islam is the universal
code of life meant for all the humanity for all the times to come. It is
104
because Islam has inbuilt mechanism to adjust to the developments that take
place with the time, of course, without compromising on basic teachings;
say: There is no god, except Allah.
In a way it implies that all Prophets had come with a mission to
resurrect Islam that was preached by Hazrat Adam (A.S.) and Hazrat
Ibrahim (A.S.). This Divine phenomenon continued till arrival of Hazrat
Mohammad (S.A.W.) and thereafter the responsibility of resurrection or
preaching Islam has been delegated to Muslims; the learned ones.
That means resurrection is a never-ending process requiring sustained
effort. If la ilah spells out an abrupt cut-off, the second part illallah is quite
contrary. It has to be proved by the deeds with persistence. That demands
more than the words of mouth; the unflinching resolve and sustained effort:
amal paihum.
La and Illa are not two distant points. These are contiguous. But the
journey from La to Illa is eternal; never-ending. It is no joy-ride; the Man is
put to test at every step of the journey. The task of reinvigorating and
renovating the soul ought to be arduous.
At the end it must be said that resurrection periodically is essential
because of human tendency to like the state of status quo in worldly pursuits.
When this state persists for too long it leads to decaying. The revival of the
growing process is must to pre-empt degeneration.
Allamah Iqbal emphasizes the importance of perseverance in pursuit of
bring positive change, especially at individual level. To begin with the
poetical works from Bang-e-Dara are reproduced.
THE MOON AND STARS
This poem gives the message of Longing and Constant Struggle
which is a very strong message in Allamah Iqbal's works. The poem brings
out the universal law that everything from the nuclear elementary particles to
the stars and countless constellations is in constant motion. Stationary
condition is an optical illusion as is partially stated in the theory of relativity.
Following from this fact about the physical universe and the teachings of the
Holy Quran is his message to Muslims that dynamism is the secret of
success in this world as in the hereafter, Dr Khalil wrote.

Chaand aur Taarey
105

Dartey dartey dum-e-sehar sey;
taarey kehney laggay qamar sey.
Being scared by the approaching dawn,
stars started saying to the moon:

Nazaarey rehey wohi falak per;
hum thhak bhi gaey chamak chamak kar.
The same scenes have continued in the sky;
we became even tired of continuous shining.

Kaam apna hai sobh-o-shaam chalna;
chalna chalna, madaam chalna.
(Hamaisha, lagatar.) :
Our duty is moving morning till night;
moving, moving, continuously moving.

Bey taab hai iss jahan ki her shaey;
kehtey hein jissey sakon, naheen hai.
(Morad hai motaharek.) :
Everything in this universe is restless:
What is known as rest does not exist.

Rehtey hein sitamkash-e-safar sabb;
106
taarey, insan, shajar, hajar sabb.

(Pathhar.) :
Remain oppressed by the moving all;
stars, mankind, trees, rocks and all.

Ho-ga kabhi khatam yeh safar kaya;
manzil kabhi aaey gi nazar kaya.
Will this journey ever finish?
Will destination be ever visible?

Kehney laga chaand, hum-nashino;
ay mazraa-e-shabb kay khoshah cheino.
(Raat ki khheiti.( :
:
)Daanon kay khoshey akathhey karney waaley.)
The moon started saying: O Companions!
O gleaners of the field of night.

Jonbash sey hai zindagi jahan ki;
yeh rasm qadim hai yahan ki.
In motion is the life of the universe;
this is an age-old custom of this place.

Hai dourrta ashhab-e-zamanah;
khha khha kay talab ka tazianah.
107
(Zamaney ka ghhorra.) :
The horse of time is ever running,
flogged by the desire for search.

Iss reh mein moqam bey mahal hai;
poshidah qarar mein ajal hai.
Resting on this path is inappropriate;
concealed in the rest's cloak is death.

Chalney waaley nikal gaey hein;
jo thhehray zara, kochal gaey hein.
Those who were moving have moved away!
Those halting a little, have been trampled!

Anjaam hai iss kharaam ka Hosn;
aghaaz hai ishq, intiha Hosn.
(Jadd-o-jehadd.) :
The reward for this moving is Beauty;
Love is the beginning, the end is Beauty.
THE UNSUCCESSFUL EFFORT
This short but beautiful poem brings out an important component of
Allamah Iqbals philosophy, viz. that everything is ardently desirous of
108
exhibiting itself. He calls this desire, and the efforts to achieve it, as the very
source of real life Really speaking it is not the goal but the longing which
is never satisfied.

Koshash-e-Natamam

Forqat-e-aaftab mein khhati hai paich-o-taab sobh;
chashm-e-shafaq hai khon fishan akhtar-e-shaam kay leay.
(Sooraj ki jodaeyi.( :
)Khoon routi hoeyi.) :
The dawn is vexed by separation from the sun;
the twilight's eye is raining blood for the evening star.

Rehti hai Qais-e-roz ko Laila-e-shaam ki hawus;
akhtar-e-sobh moztarib taab-e-dawaam kay leay.
(Hamaishah ki chamak.) :
The day's Qais has the pining for the night's Lailah;
the morning star is restless for perpetual radiance.

Thha qotb aasman qaflah-e-najoom sey;
humreho, mien taras gaya lotf-e-kharaam kay leay.
(Chalney ka mazah.) :
The sky's polar star was saying to the stars' caravan:
Companions! I am tantalized for the pleasure of walking.

109
Souton ko nadiyuon ka shouq, behar ka nadiyuon ko ishq;

moujah-e-behar ko tapash mah-e-tamaam kay leay.
(Chashmon.) :
Springs desire rivers, rivers love the ocean;
the ocean wave is in love with the full moon.

Hosn-e-azal keh pardahe-lalah-o-gul mein hai nehan;
kehtey hein bey qarar hai jalwah-e-aam kay leay.
The eternal Beauty which is veiled in tulips and roses
is considered to be restless for general manifestation.

Raaz-e-hayat pooch ley Khizar khajastah-paa sey;
zindah her eik cheez hai koshish-e-na-tamaam sey.
(Mobarak qadam wala.) :
Ask Khizar of blessed steps for the secret of life:
Everything is alive with un-achieved effort.
(An important attribute of Khizar A.S. is his traditional restlessness and
incessant activism. Similarly an object is living only as long as it is in
incessant search of its Creator and activism is that effort. It becomes
lifeless if it loses these attributes and it will disappear once it finds the
Creator.)
THE HUMAN RACE
In his poem Allamah has compared the Man with other creations of
God to convey that human beings are superior to all. Dr Khalil writes: This
short poem is an inducement to the human race to be active in the pursuit of
the goals and objectives which would elevate their moral and ethical status
110
over and above those of inanimate objects like the narcissus and the juniper.
One of such goals is the Longing and the Love of God.
Insan :

Manzar chamanistan kay zaiba hon keh nazaiba;
mehroom-e-amal nargis majboor-e-tamasha hai.
(Bagh.( :
)Bora.) :) Achha.( :
The sights of the garden may or may not be beautiful;
the narcissus, unable to act, forced to watching is!

Raftar ki lazzat ka ehsaas naheen iss ko;
fitrat he sanobar ki mehroom-e-tamanna hai.
It does not appreciate the pleasure of movement;
the very nature of juniper devoid of longing is!

Taslim ki khoogar hai jo cheez hai dunya mein;
insan ki her qowwat sargarm-e-taqaza hai.
(Aadi.) :
Whatever is in the world is accustomed to submission;
every power of Man busy in pressing for his Longing is!

Iss zarrey ko rehti hai wosaat ki hawus her dum;
yeh zarrah naheen, shaid simta hoa sehra hai.
This speck remains incessantly ambitious of expansion;
111
not a speck but perhaps the constricted wilderness he is!

Chahey tuo badal daaley hiyat chamanistan ki;
yeh husti dana hai, beina hai, tawana hai.
(Shakal.) :
If he wills he can change the face of the garden;
this entity wise, clear-sighted and powerful is!
THE POET
In this short and sweet apparently nature poem Allamah Iqbal
describes the invigorating nature of the clouds and the spring breeze. It
acquires this quality by engaging itself in continuous effort. In the next
stanza he says that a righteous poet can also rejuvenate his nation by his
works and message. The message is the usual message of Allamah Iqbal
given in the second hemistich of the second verse, i.e. continuous effort in
the cause of Truth.
Shaer :

Jooey sarood aafrin aati hai kohsar sey;
pei kay sharab-e-lalah gon maeykadah-e-bahaar sey.
:
(Naghmah sonati hoeyi nadi.)
The melodious brook is coming down from the mountain
after drinking red wine from the taverns spring.

Must maey kharaam ka sonn tuo zara payam tou;
112
zindah wohi hai kaam kochh jiss ko naheen qarar sey.
:
(Chaltey rehney kay nashah mein maghhan.)
Just listen to the message of the ecstatic stroller;
only he is living who unconcerned with resting is.

Pheri hai wadiyuon mein kaya dokhtar-e-khosh kharaam abr;
karti hai ishq baaziyan sabzah-e-marghazar sey.
:

(Naaz-o-adaa sey chalney waali baadal ki baiti; morad hai nadi.)
In the valleys the clouds elegant daughter is roaming;
exhibiting her love for the greenery of the meadow is.

Jaam sharab-e-koh kay khomkadey sey orraati hai;
pust-o-boland kar kay taey khheiton ko pilaati hai.
:
(Paharr kay sharab khaney; morad hai chashmey.)
Stealing away the cup of wine from mountains tavern;

passing throughout ups and downs suckling the fields is.

Shaer-e-dil nawaz bhi baat agar kehey khhari;
hoti hai oss kay faiz sey mazraa-e-zindagi hari.
(Khheiti.) :
If the affectionate poet also exhibits the truth;
lifes cultivation greens up from his bountiful ways.
113

Shaan-e-Khalil (A.S.) hoti hai oss kay kalaam sey ayan;
karti hai oss ki quom jabb apna shaar Azari.
:
(Morad hai bottgari aur bottprasti.)
Khalils* glory is evident from his verse;
when his nation exhibits the Azars ways.
(*Khalil: This is abbreviation of Khalil Allah; a title of Ibrahim A.S.)

Ehl-e-zamin ko noskhah-e-zindagi dawaam hai;
khoon-e-jigar sey tarbiyat paati hai jo sakhonwari.
(Morad hai shaeri.) :
For earths inhabitants is the recipe of eternal life;
the literature which is nurtured in sincere ways.

Gulshan-e-dehar mein agar jooey maey-e-sakhon nah ho;
phhool nah ho, kali nah ho, sabzah nah ho, chaman nah ho.
(Morad hai dunya.( :
:
)Shaeri ki sharab ki nadi.)
If the book of literatures wine in the worlds garden does not exist;
the flower, the bud, the verdure, even the garden will not exist.
EVOLUTION
114
This poem, though named Irtiqa or Evolution does not deal with the
Darwinian theory of evolution. Also, struggle for existence and survival of
the fittest which are important pillars on which this theory rests do not form
the thesis of this poem. The central idea of the poem is that perfection is
attained by struggle and going through trials and tribulations. It starts with
the basic concept that the struggle between evil and virtue is eternal and
perpetual. This is a very great consolation and a beacon of light for those
engaged in the struggle for the Truth. Each subsequent verse deals with the
method of perfection of ones objects and details the procedure of struggle
and hardships through which one has to go before attaining perfection
Irtiqa :

Satizah kaar raha hai azal sey ta imroz;
chiragh-e-Mustafavi sey sharar-e-Bu Lahabi.
(Larraeyi karney wala.( :
)Abu Lahab ka sharar.) :
Struggle has continued from eternity till the present day
between the lamp of Mustafvi and the spark of Bu Lahab.
(He was one of the uncles of the Holy Prophet (S.A.W.)
but was still one of the strongest enemies of him and of Islam.

Hayat shoalah mazaaj-o-ghayoor-o-shor angaiz;
sarisht iss ki hai moshkil kashi, jafa talabi.
(Ghairatmand.) :
Life is flame-tempered, high-minded and fervent;
its nature is resolving difficulty, bearing cruelty.

Sakoot-e-shaam sey ta naghamah-e-sehar gahi;
115
hazaar marhalah-haey foghan-e-neim shabbi.

From the evenings quietude till the mornings song
there are many a stage of the midnight wailing!

Kashakash zum-o-garma, tapp-o-traash-o-khraash;
z-khak-e-tirah daron ta beh shishah-e-Halabi.
:
(Aisi matti jiss mein roshni nah ho.)
Struggle exists between the heat and cold,
throbbing and shaping from the dark dust
to the polished glass of Halab!
(Halab or Aleppo was a famous place for the manufacture of
quality glassware.)

Moqam-e-hust-o-shakist-o-fashaar-o-soz-o-kashid;
miyan-e-qatrah-e-neisan-o-aastish-e-anabi.

[Mousam-e-bahaar mein barsaney waali baarish kay eik qatray
aur sharab kay darmiyan bazahir koeyi farq naheen,
laikan baarish ka yeh qatrah angoor ki kaasht
oss kay baad kashidgi kay amal aur
sharab ki tiyari takk nah jaaney kitna safar taey karta hai.]
The phenomena of making and breaking,
116
squeezing, heating and distilling

exist between the drop of spring rain
and the heat of the grape wine!

Issi kashakash-e-peham sey zindah hein aqwaam;
yehi hai raaz-e-tabb-o-taab-e-Millat-e-Arabi.
Nations live by this continuous struggle alone;
this alone is the secret of the Arab nations struggle!

Moghan keh danah-e-angoor aab mi-saazand;
sitarah mi-shiknand, aaftab mi-saazand.

[Sharab bananey waaley bazahir angoor ko pani banatey hein
jabb keh amlun woh sitarey sey sooraj banatey hein.]
The tavern-keepers making wine from the grape;
break the stars and construct the sun.
INFIDELITY AND ISLAM
(Includes a verse of Mir Razi Danish)
This poem is included in this chapter because of the fifth verse.

Kofar-o-Islam
Tazmin ber shear-e-mir Razi Danish
117

Eik dinn Iqbal ney poochha Kalim-e-Toor sey;
ay keh teyrey naqsh-e-paa sey Wadi-e-Seina chaman.
One day Iqbal questioned the Kalim of Toor:
O You whose foot-prints converted
the Valley of Sinai into a garden!

Aatish-e-Namrud hai abb takk jahan mein shoalah raiz;
ho gaya aankhhon sey penhan kiyuon tera soz-e-kohan.
(Namrud ki aag.( :
:
)Porana soz yaani Khoda ki mohabat.)
The fire of Namrud* is still ablaze in the world;
why your Loves old fire has been hidden from the eye?
(*Though the Holy Quran does not say so it is universally believed in
Islamic literature that Namrud was the king who ordered that Ibrahim A.S.
be thrown into the fire).

Thha jawab Sahib-e-Seina keh Moslim hai agar;
chhorr kar Ghaib ko tou hazir ka shaidaeyi bun.
The reply of Sinais Master was: If you are a Muslim,
leaving the Invisible do not become the lover of the visible.

Zouq-e-hazir hai tuo pher laazim hai aiman-e-Khalil;
118
vernah khakister hai teyri zindagi ka piarhun.
)( :
(Hazrat Ibrahim (A.S.) jaisa aiman.)
If you have taste for the visible you need the Faith of Khalil;
otherwise ashes are the adornments of your life.

Hai agar devanah-e-ghaib tuo kochh perva nah kar;
montazer reh Wadi-e-Faran mein ho kar khaimah-zun.
:

(Khaimah nasab kar kay yaani Islami taalim ka pabund ho kar.)
If you are Lover of the Invisible do not care at all;
set your lamp in the Valley of Faran and remain waiting.

Aarzi hai shaan-e-hazir, Sitwat-e-Ghaib dawaam;
iss sadaqat ko mohabat sey hai rabt-e-jan-o-tun.
) ( :

(Nazar nah aaney waaley (Allah) ka dabdabah
hamaishah rehney wala hai.)
The visibles glory is temporary;
the Invisibiles Majesty is permanent.
This Truth has the body-and-soul connection with Love.

119
Shoalah-e-Namrud hai roshan zamaney mein tuo kaya:

Shamaa-e-khod ra mi-godazad darmiyan-e-anjuman;
noor-e-ma choon aatish-e-sung az nazar-e-penhan khosh ast.

[Baatil bhi shamaa ki manind baqoul-e-Mir Razi Danish
phhail kar khatam ho jaaey ga;
jabb keh haq-o-sadaqat ka noor pathhar ki aag ki tarah
nazron sey ojhal hai aur oss ka ojhal rehna he behtar hai.]
What if the flame of Namrud is alight in the world?
The candle melts itself in the midst of the assembly;
my light like the stones spark is better if concealed.
IMPRISONMENT
The message of this short poem is that for a person of sterling worth
even imprisonment is not an occasion for desperation and sorrow, but is an
opportunity for perfection of his qualities. Perseverance is the highest virtue
in this respect.
Aseeri :

Hai aseeri eitibar afza jo ho fitrat boland;
qatrah-e-neisan hai zindaan-e-sadaf sey arjumand.
:
(Qadar-o-mazilat barrhaney wala.(
120
:
)Seipi mein abr-e-bahaar ka qatrah.(
)Seipi ka qiadkhanah.) :
Imprisonment enhances confidence if the nature is elegant;
the spring drop becomes blessed inside the shells prison.*
(*Allusion to the formation of pearl by a rain drop which gets imprisoned
in the shell according to the popular belief in the olden days.)

Moshk-e-azfar cheez kaya hai; ekk lahoo ki boond hai;
moshk bun jaati hai ho kar naafah-e-aahoo mein bund.
(Khalis moshk khoshboo.) :

)Heran ki naaf.) :
The excellent musk is nothing but a drop of blood,

which becomes musk when it is enclosed in the deers navel.

Her kissi ki tarbiyat karti naheen qodrat, magar;
kum hein woh taer keh hein daam-o-qafas sey behrahmand.
However, not everyone gets trained by nature;
only an odd bird is prosperous in imprisonment:

Shehper-e-zaagh-o-zaghan dar bund-e-qiad-o-siad neist;
ein saadat qismat-e-shahbaz-o-shahin kardah-und.
( )

121
[(Baqoul Hafiz Shirazi) agarchih kawwey aur cheel boland pervaaz hein
laikan onnhein koeyi pinjarey mein bund naheen karta;
yeh imtiaz tuo mehaz shaheen aur oqaab ko hasil hai.]
Strength of crows and kites wing is not in cage and prey;
this grace is reserved for the falcon and the eagle.
Some ghazals and quatrains selected from Bal-e-Jibril are reproduced
hereunder.
GHAZALEIN: PART TWO
***** (39) *****

Tazah pher daanish-e-hazir ney kiya sehar-e-qadim;
gozar iss ehad mein momkin naheen bey choub-e-Kalim.
:
(Moujoodah zamaney ka falsafah.(
)( :
)Hazrat Mosa (A.S.) ka aasa.)
The magic old to life is brought by means
of present science and thought:
The path of life cannot be trod without the aid of Moses Rod.

Aql ayyar hai, suo bhais bana leyti hai;
ishq bey charah nah Mulla hai nah zahid nah hakim.
The mind is skilful in artful tasks,
and can assume a hundred masks:
Poor helpless Love that knows no guise
122
aint mullah, hermit or too wise.

Aish-e-manzil hai gharibaan-e-mohabat peh haraam;
sabb mosafir hein, bazahir nazar aatey hen moqim.
Forbid the rest of lodge and bed
to those who road of Love do tread:
Like travelers they always roam,
though they seem to stay at home.

Hai gran siar ghum-e-rahilah-o-zaad sey tuo;
koh-o-darya sey gozar sakktey hein manind-e-nasim.
(Woh mosafir jo saaman kay bojh sey taiz nah chal sakkey.(
:
)Sawari aur safar ka kharchah.(
Concern for journeys food and steed,
like burden great, retards your speed:
Of this dead weight, if one be free,
like breeze can cross the mount and sea.

Mard-e-dervaish ka sarmayah hai azadi-o-murg;
hai kissi aur ki khatir yeh nisaab-e-zar-o-seim.
:
(Woh maqdaar-e-maal jiss per zakat wajib hai.(
No wealth is owned by dervish free;
123
at call of death he yields with glee:

He has not either gold or land;
of him no one can tithe demand.
***** (40) *****

Sitaron sey aagay jahan aur bhi hein;
abhi ishq kay imtihan aur bhi hein.
Other worlds exist beyond the stars:
more tests of love are still to come.

Tehi zindagi sey naheen yeh fazaein;
yahan sainkarron carvan aur bhi hein.
This vast space does not lack life:
Hundreds of other caravans are here.

Qanaat nah kar alam-e-rung-o-boo per;
chaman aur bhi hein ashiyan aur bhi hein.
Do not be content with the world of colour and Smell,
other gardens there are, other nests, too.

Agar khho gaya ekk nashiman tuo kaya ghum;
moqamaat-e-aah-o-foghan aur bhi hein.
What is the worry if one nest is lost?
124
There are other places to sigh and cry for!

Tou shaheen hai pervaaz hai kaam teyra;
terey saamney aasman aur bhi hein.
You are an eagle, flight is your vocation:
You have other skies stretching out before you.

Issi roz-o-shabb mein olajh kar nah reh ja;
keh teyrey zamaan-o-makan aur bhi hein.
Do not let mere day and night ensnare you,
other times and places belong to you.

Gaey dinn keh tunha thha mien anjuman mein
yahan abb merey raazdan aur bhi hein.
Gone are the days when I was alone in company:
Many here are my confidants now.
***** (55) *****

Her ekk moqam sey aagay gozar gaya meh-e-nau;
kamal kis ko mayassar hoa hai bey tug-o-duo.
Through many a stage the crescent goes
and then at last full moon it grows:
Perfection no one can attain,
125
save by dint of strife and strain.

Nafas kay zor sey woh ghonchah waa hoa bhi tuo kaya;
jissey nasib naheen aaftab ka pertau.
The bud that gets no share of light
from the sun that shines so bright,
and opens through its inner urge
is bereft of lifes full surge.

Nigah pak hai teyri tuo pak hai dil bhi;
keh dil ko Haq ney kiya hai nigah ka perou.
If your gaze of sins be free,
then chaste and pure your heart shall be,
for God the Mighty has decreed
that heart shall follow and gaze shall lead.

Panap sakka nah khiyaban mein lalah-e-dil soz;
keh saazgar naheen yeh jahan-e-gandum-o-jao.
The tulip red with heart afire
in avenue could not thrive and spire,
as this world of corn and wheat
for tulip wild could not be meet.

Rehey nah Aibak-o-Ghauri kay maarkay baqi;
hamaisha tazah-o-shirin hai naghmah-e-Khusro.
126
Great wars by Aibak and Ghauri fought

by the world are all forgot;
but the lays of Khusrau still
our hearts with joy and pleasure fill.
QUATRAINS
*****(2)*****

Zalaam-e-behar mein khho kar sanbhal jaa;
tarrap jaa, paich khha kar badal jaa;
Naheen sahil teyri qismat mein ay mouj;
obhar kar jiss taraf chahey nikal jaa.
(Andhairey.) :
O wave! Plunge headlong into the dark seas,
and change thyself with many a twist and turn.
Thou was not born for the solace of the shore;
arise, untamed, and find a path for thyself.
*****(6)*****

Yaqin, misl-e-Khalil (A.S.) aatish nashini;
127
yaqin, Allah musti, khod gazeini.

Sonn, ay tehzeeb-e-hazir kay gariftar;
ghulami sey bud-ter hai bey yaqini.
Faith, like Abraham, sits down in the fire;
to have faith is to be drawn into God and to be oneself.
Listen, you captive of modern civilization,
to lack faith is worse than slavery!
*****(20)*****

Khudi kay zor sey dunya peh chha jaa;
moqam-e-rung-o-boo ka raaz paa jaa.
Barung-e-behar sahil aashna reh;
kaff-e-sahil sey daaman khhainchta jaa.
Conquer the world with the power of selfhood,
and solve the riddle of the universe.
Be intimate with thy shores, like the sea,
but avoid the surf around the boundless deep.
From Zarb-e-Kalim two poems are chosen and both have been
translated by Syed Akbar Ali Shah.
THE EARTH AND THE SKY
Zamin-o-Aasman
128

Momkin hai keh tou jiss ko samajhta hai bahaaran;
auron ki nigahon mein woh mousam ho khazan ka.
Perhaps the part of year that spring you deem,
in others' view destructive autumn it may seem.

Hai silsilah ahwaal ka her lehzah digargon;
ay salik-e-reh fikar nah kar sood-o-ziyan ka.
(Badla hoa.(
)Rah per chalney wala.( :

) Nafaa aur noqsan.) :
The worldly affairs one pattern don't retain,
so pilgrim wise, think not of loss and gain.

Shaid keh zamin hai yeh kissi aur jahan ki;
tou jiss ko samajhta hai falak apney jahan ka.
The thing you take for sky of earthly tract
perhaps is soil of some other world in fact.
ADAM
Man is part of the universe and the universe is on the move for ever.

Talism-e-bood-o-adum, jiss ka naam hai Adam;
129
khoda ka raaz hai, qadir naheen hai jiss peh sakhon.
:
(Honay nah honay ka jaadoo.)
The Talisman wrought from mud and clay,
whom we give the name of mail,
is mystery known to God alone,
its essence true we can not scan.

Zamanah sobh-e-azal sey raha hai mehav-e-safar;
magar yeh oss ki tug-o-duo sey ho sakka nah kohan.
Since Creation's Early Morn began
time is engaged in constant flight,
has tried to leave its trace on mail,
but has not met success e'en slight.

Agar nah ho tojhay oljhan tuo khhol kar keh don;
wujood-e-hazrat-e-insan nah rooh hai nah badan.
If you do not get, much disturbed,
to you this truth I may unroll that man,
God's image, on the earth is neither frame of clay nor soul.
Three quatrains selected from Armoghan-e-Hijaz are reproduced.
QUATRAINS
*****(1)*****

130

Meri shakh-e-amal ka hai samar kaya;
teri taqdir ki mojh ko khabar kaya.
Kali gul ki hai mohtaj-e-kashood aaj;
nasim-e-sobh-e-farda per nazar kaya.
(Aarzoo, ummeid.( :
)Khhilney ki mohtaj.( :
:
)Aaney waali kal ki narm-o-latif hawa.)
What fruits I will get of my cravings great?
How do I know the end of thy fate?
The flower buds need a blooming today,
who can now wait for breeze of next day?
*****(2)*****

Fraghat dey ossey kaar-e-jahan sey;
keh chhootay her nafas kay imtihan sey.
Hoa piri sey Shaitan konah andaish;
gonah-e-tazah-ter laaey kahan sey.
(Borrhapa.( :
)Porani soch.) :
From wordly worries give him a rest,
to get a bit rest from worlds each test.
131
From old age the Satan, now a sad sage,

from where he brings for sins (a) new rummage.
*****(13)*****

Kabhi darya sey misl-e-mouj obhar kar;
kabhi darya kay seinay mein otar kar.
Kabhi darya kay sahil sey gozar kar;
moqam apni khudi ka faash-ter kar.
(Lehar ki tarah.( :
)Ziyadah zahir, nomayan.) :
Some times from oceans rise like a wave,
dash in bosom oft like drivers brave.
Lave the sea often along the store;
show the Egos true place more and more.
24th November, 2013
132
INQILAB
INDIVIDUAL LEVEL
PERSEVERANCE-II
In this chapter, the second part of the perseverance, the poetical works
from Persian books are included. The works are reproduced in the sequence
in which these appear in each book. To begin with, poetical works from
Payam-e-Mashriq are reproduced.
THE TULIP OF SINAI QUATRAINS
*****(19)*****

Tera ay tazah pervaaz aafridand;
sarapa lazzat-e-baal aazmaeyi.
Hawus-e-ma ra garan pervaaz darad;
tou az zouq-e-paridan per koshaeyi.
)( :

( )
[Ay tazah pervaaz (insan) tojhey sirf iss leay paida kiya gaya hai;
keh tou qowwat-e-pervaaz sey lotf andoz ho.
Hawus ney hamari pervaaz kotah kar di hai;
(issey chhorr aur) shouq-e-pervaaz sey per khhol.]
O new-fledged spirit proudly hovering!
God made thee all delight upon the wing;
133
Tis fleshly passion checks our sluggard flight,

while thou ecstatic unto Heaven dost spring.
*****(60)*****

Mi-ara bazm ber sahil keh aanja;
nawaey zindganey naram khaiz ast.
Beh darya ghalat-o-ba moujash dar aawaiz;
hayat-e-javidan andar staiz ast.

[Sahil per bazm aarastah nah kar;
yahan zindagi ki nawa madham hai.
Darya mein kood aur oss ki moujon sey zor aazmaeyi kar;
hayat-e-javidan kashmakash mein hai.]
Dont arrange a party on the shore,
for there the song of life is gentle and soft.
Roll with the ocean and contend with its waves:
Struggle and combat give eternal life.
*****(62)*****
134

Mago az modaey zindagani;
tera ber shaiwah-haey oo nigah neist.
Mun az zouq-e-safar aangoonah mustam;
keh manzil paish-e-mun joz sung-e-reh neist.

[Zindagi ka maqsood biyan karney ki koshish nah kar;
teyri nigah iss kay ahwaal per naheen.
Mien zouq-e-safar sey itna must hon
keh manzil ko sung-e-raah samajhta hon.]
Speak not about the Purpose of this life:
Thou hast not sight to see its blandishments.
I have such joy in traveling the road,
except the stony way, no stage I sense.
*****(72)*****

Khayal-e-oo daroon-e-deidah khosh-ter;
ghumash afzoodah jan kaheedah khosh-ter.
Mera sahib dilley ein noktah aamokht;
135
z-manzil jadah-e-paichidah khosh-ter.

[Aankhhon mein oss ka tasawwar khoob hai;
barrhta hoa ghum aur ghholti hoeyi jaan kaya khoob hai.
Mojhey eik sahib-e-dil ney yeh noktah sikhhaya;
paichidah raah ka safar manzil per pohnch jaaney sey behtar hai.]
Sweet is His image in my sight to stay,
sweeter His love, my life to steal away:
It was a subtle teacher taught me this
sweeter than lodging is the winding way.
*****(101)*****

Jahan-e-ma keh joz angaraheyi neist;
aseer inqilab-e-sobh-o-shaam ast.
Z-sohaan qaza humwar gardad;
hanooz ein paikar-e-gill natamaam ast.

)(

)(
[Hamara yeh jahan jo sirf naqsh-e-natamaam hai;
136
jo sobh-o-shaam ki tabdili (zaman) ka aseer hai.

Qaza ki saan ossey hamwar karti hai;
vernah abhi takk yeh matti ka paikar (jahan) namokamil hai.]
Our world, a piece of work not yet finished,
is hostage to the alteration of day and night;
The file of fate will rub it smooth:
This clay sculpture is still being made.
*****(104)*****

Bamanzil rehrao dil dar nasaazad;
beh aab-o-aatish-o-gill dar nasaazad.
Napindaari keh dar tun aarmeid ast;
keh ein darya beh sahil dar nasaazad.

( )

[Dil aisa mosafir hai jo manzil ko pasand naheen karta;
ossey yeh badan jo anasar-e-arbaah
(paani, aag, hawa aur matti) sey bana hai pasand naheen.
Yeh mut samajh keh dil badan kay andar khosh hai;
kiyuonkeh yeh aisa darya hai jo sahil kay andar naheen samata.]
The roving heart likes not at borne to stay,
137
to be contained in water, fire, and clay;

Think not that in the body is repose,
this rolling sea comes to no shore to play.
*****(147)*****

Ajam behareist napiada kinarey;
keh daroey gohar-e-Almaas rung ast.
Wlaikan mun na-ranam kashti-e-khwaish;
beh daryaey keh moujash bey nehung ast.
) (

[Ajam (ka fikr-e-khwab-awar) aisa samandar hai
jiss ka koeyi kinarah naheen;
oss kay andar safaid qimati moti hein.
Laikan mien aisey samandar mein apni kashti naheen daalta;
jiss ki moujon mein nahang nah hon.]
Persias a sea that never comes to shore,
wherein are pearls of diamantine hue;
Yet Ill not sail my barque upon a sea within
whose waves is never a shark to view.
138
*****(158)*****

Rug-e-Moslim z-soz-e-mun tapeid ast;
z-chashmash ashk-e-bitaabam chakeid ast.
Hanooz az mehshar-e-janam nadanad;
jahan ra ba nigah-e-mun nadeid ast.

[Meyrey soz sey Musliman ki rugon mein khoon tarrap raha hai;
oss ki ankhh meyrey bitaab ansoo tapak rehey hein.
Laikan abhi takk woh iss mehshar ko naheen samjha
jo meyri jan kay andar barpa hai;
abhi takk oss ney jahan ko meyri nigah sey naheen deikhha.]
My passion puts fire into the Muslim veins,
and my restive tears drop from his eyes;
But still he is not aware of the tumult in my soul
for he has not seen the world with my eyes.
THE GLOW-WORM

139
Kirmak-e-Shabtaab

Yakk zarrah-e-bey mayah mataa-e-nafs andokht;
shouq ein qadrash sokht keh pervaangi aamokht;
pehnaey shabb afrokht.
)(

[Eik haqir zarrey ney sans ki mataa (zindagi) hasil ki;
shouq ney ossey iss qadar jalaya keh oss ney orrna seikhh liya.
Raat ki wosaat ko roshan kar diya.]
A tiny atom found itself a living thing by chance.
Aquiver with lifes ardour it began a moth-like dance,
and set aglow the nights expanse.

Wamandah shoaey keh girah khord-o-sharar shoud;
az soz-e-hayatst keh kaarish hamah zar shoud;
daraey nazar shoud.

[Ya yeh koeyi pasmandah shoa hai
jiss ney apney aap ko girah lagai aur sharar bun gaeyi;
soz-e-hayat ki barkat sey oss ka sara kaam zarrein ho gaya.
140
Woh sahib-e-nazar ho gaeyi.]

A dormant sunbeam re-awoke and shot up with a dash.
The alchemy of life converted it to gold from trash
came vision to it in a flash.

Pervanah-e-bey taab keh her soo tug-o-poo kard;
her shamaa chonan sokht keh khod ra hamah oo kard;
terk-e-mun-o-tou kard.

[Ya yeh eik bey taab pervanah hai jiss ney her simmat tug-o-taaz ki;
apney aap ko shamaa per iss tarah jalaya keh khod shamaa bun gaya.
Mun-o-tou ka farq mitta diya.]
A restlessly aflutter moth was bold enough
to dart into the candles flame, became one with its fiery heart,
and ceased to be a thing apart.

Ya akhtarakey maah mabeinay beh kaminay;
nazdik-ter aamad batamashaey zaminay;
az charkh-e-bareinay.

141
[Ya yeh koeyi chhota sa sitarah hai

jiss kay pehlo mein chamakta chaand hai;
jo zamin kay nazarey kay leay aur nazdik aa-gaya hai;
chargh-e-barein sey.]
A moon-faced starlet, living in its isolated bower,
came out of it in order to look closer at the lower planet
than from its high tower.

Ya maah-e-tunak-zhoo keh bayakk jalwah-e-tamaam ast;
maahey keh baro mannat-e-khorshid haraam ast;
aazad moqam ast.

( )
[Ya yeh koeyi kum roshan chaand hai
jo eik he jalway mein kamal ko pohnch gaya hai;
yeh aisa chaand hai jissey khurshid ka
ehsan othhaney ki zaroorat naheen:
yeh moqam sey azad hai. (jidher chahta hai orrta pherta hai)]
A gently beaming moonlet told itself that it would owe
its light no longer to the bounty of the sun,
and so wherever it likes it can go.
142

Ay kirmak-e-shabb taab sarapaey tou noor ast;
pervaaz-e-tou yakk silsilah-e-ghaib-o-hazoor ast;
aein-e-zahoor ast.
!

() :
)(
[Ay raat ko roshan karney waaley jugnu! Tou sarapa noor hai;
teyri pervaaz ghaib-o-hazoor ka silsilah hai
(eik lamah nazar aata hai doosarey lamah nazar naheen aata):
Yehi aein-e-zahoor (haqiqat) hai.]
O glow-worm, your whole body is made of the stuff of light.
A sequence of its intermittent flashes is your flight
thus flit things in and out of sight.

Dar tirah shaban mishaal-e-morghaan-e-shabb asti;
aan soz chih soz ast keh dar taab-o-tabb asti;
garam talab asti.

( )
[Tou andhairi raat mein parindon kay leay mishaal ka kaam karta hai;
143
teyra soz kaya soz hai jiss ki wajah sey tou paich-o-taab mein rehta hai;
(her dum) garm-e-talab hai.]
You are a torch for birds that in the evening fly to rest;
but what and whence this restless passion burning in your breast,
which keeps you in unceasing quest?

Maeym keh manind-e-tou az khak dameidaim;
deidaim tapeidaim, nadeidaim tapeidaim;
jaaey naraseidaim.

( )

[Eik hum hein keh agarchih teyri tarah khak sey paida hoay hein;
(haqiqat ko) deikhhein tuo bhi tarraptey,
nah deikhhein tuo bhi tarraptey hein;
magar kaheen pohnchtey naheen.]
Like you we entered into this world by earths dusty door.
We saw and tossed about;
we did not see, and tossed about the more.
O never did we reach the shore.

Goeym sakhon pokhtah-o-pervardah-o-teh daar;
az manzil-e-gom gashtah mago paaey bareh daar;
144
ein jalwah nigah daar.
( )

) (
[(Jugnu ney kaha) mein tum sey baat kehta hon
jo pokhtah aur ba-maani hai;
manzil-e-gom gashtah ki baat nah kar, apna safar jaari rakhh;
aur iss jalwah (-e-haqiqat) ko hamaishah paish-e-nazar rakhh.]
I speak from ripe experience and true is what I say,
dont think of lost horizons and be steadfast on your way:
Keep shining like this while you may.
SONG OF THE HIJAZI CAMEL-DRIVER

Hodi - Nagmah-e-Sarbaan-e-Hijaz

Naqah-e-siyyar-e-mun;
aahooey Tatar-e-mun;
Derhum-o-Dinar-e-mun;
andak-o-bassyar-e-mun;
doulat-e-bidar-e-mun;
taiz tarak gaam zun manzil-e-ma door neist.
145

) (

[Meyri taizro saandni,
tou meyrey leay aahooey Tatar hai;

derham-o-dinar hai;
meyri (mataa-e-) kum-o-basiyar hai;
meyri doulat-e-bidar hai;
zara aur taiz qadam othha hamari manzil door naheen.]
My fleet-footed dromedary,
my doe of the Tartar country,
O my riches, O my money,
O my entire patrimony,
O my fortune, O my plenty!
Quicken your pace just a little; journeys end is not far off.

Dilkash-o-zibasti;
shahid-e-raanasti;
rookash-e-Hoorasti;
ghairat-e-Lailasti;
dokhtar-e-sehrasti;
146
[Tou dilkash aur khoobsurat hai;

shahid-e-raana hai;
Hooron kay leay bais-e-rashk hai;

ghairat-e-Laila hai;
dokhtar-e-sehra hai;
O you bright and beautiful thing,
you are lovely, you are charming,
O you houri of my dreaming,
you, the Layla of whom bards sing,
you, the deserts sprightly offspring!

Dar tapash-e-aaftab;
ghotah-zanney dar sorab;
hum beh shabb-e-mahtaab;
tund ravi chon shahab;
chashm-e-tou nadeidah khwab;
147
[Tou aaftab ki tapash mein sorab kay andar ghotah-zun hoti hai;
tou raat ki chandni hai;
shahab ki tarah taiz chalti hai;
neind sey na-ashna safar karti hai;
When the sun of noontide blazes,
you dive into clear mirages;
and in moonlit nights bright reaches
you flash as a comet flashes with an eye that never closes!

Lakkah-e-abr-e-rawaan;
kashti-e-bibaadban;
misl-e-Khizer rahdaan;
ber tou sobak her graan;
lakht-e-dil-e-saarban;
[Tou abr-e-rawan ka tokrra hai;
tou bey baadban kashti hai;
148
tou misl-e-Khizar raah-dan hai;

tojh per her moshkil aasan hai;
tou lakht-e-dil-e-saarban hai;
Like the clouds a constant roamer;
sailless boat with sand for river;
born path-knower like a Khizr,
carrier who does not murmur,
darling of the camel-driver!

Soz-e-tou andar zamam;
saaz-e-tou andar kharam;
bey kharosh-o-tishnah kaam;
pa beh safar sobh-o-shaam;
khastah shavi az moqam;

[Zamam mein teyra soz hai;
kharam mein teyra saaz hai;

baghair khhaey piay
sobh-o-shaam safar mein rehti hai;
149
thhehernay sey okta jaati hai;

In your rein is stimulation;
travel is your inspiration;
with a very scanty ration,
you are night and day in motion,
never resting at one station!

Shaam-e-tou andar Yaman;
sobh-e-tou andar Qaran;
raig-e-darosht watan;
paaey tera yasman;
ay chon ghazaal-e-Khotan;

[Shaam teyri Yaman mein;
sobh teyri Qaran mein;

watan ki sakht rait
teyrey paon kay neichey yasman hai;
teyri chaal ghazaal-e-Khotan ki sei hai;
150
If at dusk you are in Yaman,

then at dawn you are in Qaran.
Rough sand of your native region
is to your feet soft like jasmine.
O you fleet gazelle of Khotan!

Meh z-safar pa kashid;
dar pas-e-tal aarmeid;
sobh z-Mashriq dameid;
jamah-e-shabb ber dareid;
baad-e-biyabaan wazid;

) (

[Chaand ka safar khatam hoa;
woh teilay kay peichhey chhop gaya;

Mashriq sey pau phhooti;
raat ney (siyah) jaamah phharr diya;
baad-e-sehra chali;
Now the moon, her journey over,
goes into her sand hill shelter,
151
dawns a new day,

so much brighter than the moon for all her splendour.
Blows the desert wind of summer!

Naghmah-e-mun dilkoshaey;
zir-o-bumash jan-fazaey;
qaflah-ha ra daraey;
fitnah roba fitnah zaaey;
ay beh Haram chehra-saaey;
taiz tarak gaam zun manzil-e-ma
door neist.

[Naghmah meyra dilkosha hai;
oss ka zir-o-bum janfaza hai;
yeh qaflah kay leay bang-e-dara hai;
yeh fitnah roba bhi hai aur fitnah zaa bhi;
ay woh jiss ki manzil Haram Sharif hai;
Lively is the song that I sing;
lively, but full of foreboding
for the caravan a warning
that the hour has struck for starting.
152
Kisser of the Harams paving!

THE RAINDROP AND THE SEA
Qatrah-e-Aab :

Mera maani-e-tazaheyi modaast;

agar goftah ra baaz goeym rawast.
[Mojhey naeyi baat kehna hai,
iss leay keh agar mein kehi hoeyi kahani dobarah biyan karon,
tuo namonasib naheen.]
I quote what someone else has said,
but wish to make a new point with its aid.

Yakkey qatrah-e-baraan z-abray chakeid;
'
) (
khajal shoud pehnaey darya badeid.
[Baarish ka eik qatrah baadal sey tapka,

oss ney darya ki wosaat deikhhi,
tuo (apni kum maygi per) sharmsar hoa.]

A raindrop fell into the sea. And awed by its expanse, it thought:

153
Keh jaaey keh daryast mun keistam?

Gar oo hust haqa keh mun neistam.
(
)

'

[(Kehney laga) jahan darya moujood hai, wahan meyri kaya husti hai?
Agar woh hai tuo pher yaqinan mien kochh naheen. Saadi.]
By God, I am a mere nonentity beside the sea.
If it exists, then surely I do not.

Wlaikan az darya ber aamad kharosh;
) (
z-sharam-e-tunak mayagi roo ma-posh.
[Magar darya sey shor othha,
apni kum maygi per chehrah nah chhopa (sharamsar nah ho)]
There came out of the sea a sound,
loud and profound, as of a voice, and it declaimed:
You do not have to be ashamed of being small and feel so sad.

Tamashaey shaam-o-sehra deidaeyi;
chaman deidaeyi dasht-o-dar deidaeyi.
[Tou ney shaam-o-sehar ka tamasha deikhha hai,

chaman deikhha hai, dasht-o-dar deikhhey hein.]
For all your smallness, you have had experiences which were great.
154
You have watched dawn and evening alternate.

You have seen orchard, plain and glade.

Beh burg-e-gayahey beh dosh-e-sahaab;

drakhshidi az pertav-e-aaftab.
[Tou aaftab kay pertau sey, kabhi ghhaas ki patti per chamka hai,
kabhi baadal kay kandhon per.]
Suspended on a blade of grass or a cloud-flake,
you have reflected the suns rays.

Gehey humdam tishnah kamaan raagh;
gehey mehram-e-seinah chakaan bagh.
)(
)(
[Kabhi tou gulshan kay piyason (paudon) ka saathi bana;

kabhi bagh kay seinah-e-chakan (parindon) ka humraaz hoa.]
There have been days on which it fell to you
to slake the thirst of desert shrubs.
Again, there were days when you soothed
the pain in the rent bosom of a rose.

Gehey ghoftah dar taak-o-taaqat godaaz;
gehey ghoftah dar khak bey soz-o-saaz.
155
[Kabhi tou angoor mein sou kar taaqat godaaz bana;

aur kabhi khak mein mil kar bey soz-o-saaz ho gaya.]
At times you slumbered in the vine
to wake up as a potent liquid wine.
At other times abed in dust, you made mere mud.

Z-mouj-e-sobak siar mun zadaheyi;
(
)
z-mun zadaheyi dar mun aftaadaheyi.
[Tou meyri taiz mouj (he) sey paida hoa hai;
tou mojh he sey othha, pher mojh he mein aa-gira.]

It was out of my waves that you arose.
Born of me, you come back to me, come back to be a part of me.

Biyasaaey dar khalwat-e-seinah-um;
cho johar darakhsh andar aeinah-um.
[Aa, meyrey seinay ki khalwat mein araam kar;

meyrey aeinah kay andar johar ki tarah chamak.]
Now rest in my broad breast,
and make my mirror gleam with one more beam of light.

Gohar shou dar aaghosh-e-qolzam zei;
farozaan-ter az mah-o-anjam bazei.

156
[Moti bun, aur chaand sitaron sey ziyadah taabdar ho kar;

meyrey aaghosh mein zindagi basar kar.
(Agarchih Allah Taala kay saamney insan ki koeyi hasiyat naheen,
magar woh Allah Taala sey mohabat kar kay
apni khudi ko moti bana sakta hai.
Moti darya mein rehtey hoay bhi darya sey alag hota hai.)]
Become a pearl and be lodged in the depths of me My moon,
my star, as bright as those of the sky are.
THE WORLD OF ACTION
Jahan-e-Amal :

Hust ein maeykadah-o-daawat-e-aam ast einja;
qismat baadah beh andazah-e-jaam ast einja.

[Dunya maeykadah hai aur yahan
her eik ko daawat-e-aam hai;
laikan her shakhs kay hissay mein oss kay jaam
ki istiadaad kay motabiq sharab aati hai.]
This world is a free tavern, and to all who come to it
wine is served in accordance with their bowls capacity.

157
Harf-e-aan raaz keh biganah-e-saut ast hanooz;

az labb jaam chakeid ast-o-kalaam ast einja.

( )
(
)
[(Josh-e-amal ka) raaz jo abhi takk awaaz sey na-ashna thha,

oss ki baat; yahan labb-e-jaam sey tapak kar kalaam bun choki hai.
(Sabb per zahir ho gaya hai)]
The secret that has not yet been expressed in words
has been expressed here in wines over-brimming character.

Nashah az haal bagirund-o-gozashtund z-qaal;
noktah-e-falsafah-e-dard
tehh-e-jaam ast einja.

[Yahan kaifiyat sey nashah hasil kartey hein
aur zobani jamaa kharch chhorr deytey hein;

iss jagah falsafah kay nokaat dord-e-teh-e-jaam hein.]
Those who come here get drunk with action
and not with mere words.
Dregs at the bottom of lifes cup is mere philosophy.

Ma darein reh nafas dehar berandaakhtah-aim;
)
(

aaftab-e-sehar-e-oo labb-e-baam ast einja.
[Hum ney iss rah mein (apney amal sey) zamaney ko thhaka diya hai;
158
abb oss ki sobh gharoob honay kay qarib hai.]

We have endeavoured hard to make life take to actions path,
and now its mornings sun is near the margin of the sky.

Ay keh tou pass ghalat kardaheyi khod mi-daarey;
aanchih paish-e-tou sakoon ast kharam
ast einja.
( )
) (

[Ay woh shakhs jo apney ghalat kaamon ki hamiyat karta hai;
(zindagi) jissey tou sakoon samajhta hai,
woh yahan harkat (sey ibarat) hai.]
O you who try to be consistent with your past mistakes,
whatever you regard as rest is here mobility.

Ma keh andar talab az khanah baroon taakhtah-aim;
ilm ra jan badameidaim-o-amal
saakhtahaim.

[Hum jaisey loug \jo jostjoo mein
ghhar sey nikal khharrey hoay hein;

hum ney ilm mein rooh phhoonk kar ossey amal bana liya hai.]
We who have come out to pursue the path of seeking
have converted knowledge into action and thus made it live.
159
LIFE
Zindagi :

Porseidam az boland nigahey hayat cheist;
gofta maey keh talakh-ter oo niko-ter ast.
[Mien ney eik boland nigah sey poochha zindagi kaya hai?
Bola aisi sharab jo jitni talkh ho, achhi hai.]
I asked a lofty sage what Life might be.
The wine whose bitterest cup is best, said he.

Goftam keh kirmak ast O z-kal sar baroon zanad;

)(
gofta keh shoalah zaad misal-e-samandar ast.
[Mien ney kaha zindagi tuo keirra hai

jiss ney matti sey sar otthaya hai;
kehney laga (naheen)
yeh tuo samandar ki manind shoalah sey paida hoeyi hai.]

Said I, A vile worm rearing head from mire.
Said he, A salamander born of fire.

Goftam keh shar bafitrat khamash nehadah-und;
160
gofta keh khair oo nashinasi

hamein shar ast.

[Mien ney kaha:
Oss ki khamosh fitrat kay andar shar rakhha gaya hai,

kehney laga tou samajhta naheen issi shar mein oss ki bhalaeyi hai.]
Its nature steeped in evil, I pursued.
Said he, Tis just this evil makes it good.

Goftam keh shouq-e-siar nabordash bamanziley;
gofta keh manzilash bahamein shouq mozmer ast.
(
)
[Mien ney kaha:
Siar ka shouq ossey kissi manzil takk naheen pohnchney deyta;

woh kehney laga: Issi shouq mein oss ki manzil mozmar hai.
(shouq he oss ki manzil hai)]
It winds not to the goal, though it aspire.
The goal, said he, lies hid in that desire.

Goftam keh khaki ast-o-bakhakash hami dehund;
gofta cho
danah khak shigafad gul-ter ast.

:
[Mien ney kaha keh yeh khaki hai
aur ossey khak he mien dafan kar diya jaata hai;

kehney laga: Jabb danah khak ko phharrta hai
161
tuo gul-e-ter bun jaata hai.]

Said I, Of earth it comes, to earth it goes.
Said he, The seed bursts earth, and is the rose.
THE HOURI AND THE POET
Hoor-o-Shaer

Dar jawab-e-nazm Goethe mossoum beh Hoor-o-Shaer.

[Goethe ki nazm Hoor-o-Shaer kay jawab mein.]
In reply to Goethes poem Hoor and Shaer.

Hoor: Nah beh baadah mial daari nah beh mun nazar koshaeyi;

ajab einkeh tou nadaani reh-o-rasm-e-aashnaeyi.
[Nah tou sharab sey raghbat rakhhta hai,
nah meyri taraf ankhh othha kay deikhhta hai;

taajob hai keh tou dosti ki raah-o-rasam sey na-ashna hai.]
The Houri: You are not attracted to wine, and you do not look at me:
How surprising that you do not know the art of mixing!

Hamah saaz-e-jostjooey hamah soz-e-aarzooey;
nafasey keh mi-godazi ghazaley keh mi-saraeyi.
162
[Tou jo nafas godaz karta hai, woh hamah soz-e-aarzoo hai;

jo ghazal tou gaata hai, woh hamah saaz-e-jostjoo hai.]
It is but a tune of quest, a flame of desire,
your sigh, your song.

Beh nawaey aafridi chih jahan dilkoshaey;
keh iram beh chashm

ayad cho talisam-e-seimaeyi.
[Tou ney apni awaaz sey kaisa dilkosha jahan takhliq kiya hai;
keh (iss kay moqabilay mein) yeh bahisht
mojhey talismi shaey nazar aati hai.]
With your song you have made such a lovely world
that paradise itself appears to me to be some conjurers trick.

Shaer: Dil-e-rehrawan faribi beh kalaam-e-naish daarey;
magar einkeh
lazzat-oo narasad beh nok-e-khaarey.
) (
[Tou apney teekhhay kalaam sey mosafiron ka dil bharmati hai;

magar teyrey kalaam ki lazzat
nok-e-khar (ki khalash) ka moqablah naheen kar sakti.]
The Poet: You charm travelers hearts with pointed talk except that,
in the pleasure it gives, one cannot compare it with the sharp thorn.
163

Chekonam keh fitrat-e-mun beh moqam dar nasaazad;
dil-e-nasaboor
daaram cho saba beh lalah zaarey.

[Mien kaya karon keh meyri fitrat
eik moqam per qanaat naheen karti;

mien saba ki manind jo lalah mein sey gozar jaati hai,
dil-e-nasaboor rakhhta hon.]
What can I do, for by nature I am not someone
who can live for long in one place!
My heart is restless, like the west wind in a field of tulips.

Cho nazar qarar girad beh nigaar-e-khoobrooey;
tapeid aan zaman dil-e-mun pey khoob-ter
nigaarey.
[Jabb meyri nazar eik hossin mehboob per tikti hai;
tuo ossi lamhay meyra dil oss sey ziyadah khoobsurat mehboob
kay leay tarrapna shoroa kar deyta hai.]
The moment my eyes light upon a pretty face,
my heart begins to long for one prettier still.

Z-sharar sitarah joeym z-sitarah aaftabey;
sar-e-manziley nadaram keh bamiram az qararey.
164
[Sharar sey sitarey ki jostjoo ko nikalta hon,

aur sitarey sey aaftab ki talash mein;
mien manzil ki khwahish naheen rakhhta
kiyuonkeh eik jagah thherna meyrey leay mout hai.]
In the spark I seek a star, in the star a sun:
I have no wish for a destination, for if I stop I die.

Cho z-baadah-e-bahaarey qadehy kashidah khaizam;
ghazaley digar saraeym beh hawaey nau bahaarey.
[Jabb mien sharab-e-bahaar ka eik jaam pei kar othhta hon;

tou naeyi bahaar ki aarzoo mein naeyi ghazal gaata hon.]
When I get up, having drunk a cup of wine matured by one spring,
I begin to sing another verse, and long for yet another spring.

Talabam nehiyat-e-aan keh nehiyatey nadarad;
beh nigah-e-nashkibaey beh dil ummeid-warey.

)(
[Mien bey sabar nigah aur talabgar dil kay saath,

iss (hosan) ki talab rakhhta hon, jo bey nehiyat hai.]
I seek the end of what has no end
with a restless eye, and hope in my heart.

165
Dil-e-ashiqaan bemirud beh bahisht-e-javidaaney;
nah nawaey dardmandey nah ghumey nah ghumgosarey.
[Bahisht-e-javidan mein aashiqon ka dil mur jaata hai;

nah koeyi dardmand sada, nah ghum, nah ghumgosaar.]
The lovers heart dies in an eternal heaven
in it no afflicted soul cries,
there is no sorrow, and no one to drive sorrow away!
LIFE AND ACTION

Zindagi-o-Amal

Dar jawab-e-Heine mousoom beh
Sawalat.
''
[Heine ki nazm Sawalat kay jawab mein.]
In reply to Heines poem Sawalat.

Sahil-e-aftadah goft garchih bassey zeistam;
haich nah maaloom shoud aah keh mun cheistam.
Mouj z-khod raftaheyi taiz khrameid-o-goft;

hustam agar miravam gar naravam neistam.
166

[Giray hoay sahil ney kaha:
Agarchih mien barri deir zindah raha hon;

laikan afsos mojhey kochh maaloom naheen hoa
keh mien kaya hon.
La-perva mouj taizi sey lupki aur oss ney kaha;
agar mein harkat mein hon tuo zindah hon
agar naheen hon tuo naheen.]
I have lived a long, long while, said a fallen shore;
What I am know as ill as I knew of yore.
Then swiftly advanced wave from the Sea upshot;
If I roll, I am, it said; if I rest, I am not.
THE STREAM
Iqbals footnote: The Stream is a free rendering of Goethes celebrated
poem, Mohamets Gesang, which was composed long before WestOsetlicher Divan. In it the German poet has exquisitely brought forth the
Islamic concept of life. In fact, it formed part of the planned drama on Islam
which he could not complete. The translation is meant only to show
Goethes point of view.
Joo-e-Aab :

Banigar keh jooey aab chih mustanah mi-rawud;
manind-e-kehkashan bagariban-e-marghazar.
[Deikhh pani ki nadi kis mastanah andaaz sey rawan hai;

jaisey marghazar kay andar kehkashan ho.]
167
Behold the stream! How merrily it flows

right through the meadow, like the Milky Way!

Dar khwab naz bood beh gehwarah-e-sahaab;
waa kard
chashm-e-shouq beh aaghosh-e-kohsar.
[Pehley yeh baadlon kay gehwarah mein must khwab-e-naaz thhi;

pher oss ney kohsar ki aaghosh mein apni chashm-e-shouq khholi.]
Twas sound asleep in the cradle of the clouds;
opened its wondering eye in the lap of the mountains.

Az sungraizah naghmah koshayid kharam-e-oo;
seimaey oo cho
aeinah bey rung-o-bey ghobar.
[Oss kay kharaam ney sungraizon sey naghmey paida kiay;

oss ki sitah aeinay ki manind bey rung aur bey ghobar hai.]
From the pebbles its graceful motion music strikes;
its brows chaste and unsullied like the mirror!

Zei behar-e-bikaranah chih mustanah mi-rawud;
dar khod yaganah az hamah biganah mi-rawud.
[Behar-e-bey karan ki jaanib kaya mustanah jaa rehi hai;

apney andar yaganah aur baqi sabb sey bey-ganah.]
168
Towards the shoreless ocean how merrily it flows;

linked with itself, unlinked with all, it flows.

Dar raah-e-oo bahaar pari-khanah aafrid;
nargis dameid-o-lalah dameid-o-saman dameid.
[Oss kay raastey mein bahaar ney pari-khanah aarastah kiya;

nargis-o-lalah-o-saman kay phhool khhilay.]
Around its track spring fashioned a fairyland:
Narcissus bloomed, and tulip, and Jessamine.

Gul oshwah daad-o-goft yakkey paish-e-ma baiest;
khundeid
ghonchah-o-sar-e-damaan kashid.
[Gul ney naaz sey kaha: Zara hamarey pass thheher,

kali moskraeyi aur oos ney oss ka daaman khhaincha.]
The rose said temptingly: Stay with us here awhile;
the rose-bud laughed and pulled the helm of its skirt.

Na-aashnaey jalwah faroshaan sabz posh;

sehra boreid-o-seinah-e-koh-o-kamar dareid.
[Magar woh inn sabz posh jalwah faroshon sey alag rehi;
169
woh sehra mein sey gozari,

aur oss ney koh-o-kamar ka seinah cheira.]
Unmindful of these green-robed beauty-vendors,
it cleft the desert and rent the breast of hill and dale.

Zei behar-e-bikiranah chih mustanah mi-rawud;
[Behar-e-bikaran ki jaanib kaya mustanah jaa rehi hai;


Sadd jooey dasht-o-morgh-o-kohistan-o-bagh-o-ragh;
ay baseet-e-zamin ba tou saazgar.
goftund

' :
[Biyaban, marghzar, kohistan aur bagh-o-ragh
ki sainkarron nadiyuon ney; oss sey kaha:
Ay keh zamin ki wosaatein teyrey leay saazgar hein.]
A hundred brooks from woods and meadows,
from vales and gardens and villas cried:
O thou with whom accords the earths expanse!

Ma ra keh rah az tunak aabey nabordah-aim;
az dastbord-e-raig-e-biyaban nigahdar.
170
'
[Hum jo kum pani kay sabab raastah naheen pa sakein;

humein raigastan ki rait ki tabahi sey bacha.]
Stricken with drought, we have fallen by the way;
protect us from the pillage of the sandy waste!

Waa kardah seinah ra beh hawa-haey sharq-o-gharb;
dar ber gariftah humsafaran zaboon-o-zaar.

[Oss ney Mashriq-o-Maghrib ki hawaon kay leay
apna seinah khholtey hoay
inn humsafaran-e-zaboon-o-zaar ko apni aaghosh mein ley liya.]
It opened its breast to the winds of the East and the West,
clasping its weak and wailing fellow travelers.

[Behar-e-bey karan ki jaanib kaya mustanah jaa rehi hai;

with a hundred thousand matchless pearls it flows.

Daryaey porkharosh z-bund-o-shikin gozasht;
171

az tungnaey wadi-o-koh-o-daman gozasht.
[Yeh daryaey por kharosh bundashon aur rokawaton sey gozar gaya;
woh wadi-o-koh-o-daman kay tung raston sey nikal gaya.]
The surging river went over dam dyke,
went over the narrow gorge of valley, hill and glen,

Yakksan cho sial kardah nashaib-o-fraaz ra;
az kaakh-e-shah-o-barah-o-kisht-o-chaman
gozasht.
) (
[Oss ney sailab ki tarah
her nashaib-o-fraaz ko brabar kar diya;

yeh shahi mehal, faseel aur kisht-o-chaman
per sey (ba-asani) gozar gaya.]
Made one, like a torrent, each hollow and eminence,
went over the kings palace and rampart and field and orchard.

Bitaab-o-tund-o-taiz-o-jigar soz-o-biqarar;
dar her zaman beh tazah raseid az kohan gozasht.

[Bitaab-o-tund-o-taiz-o-jigar soz biqarar;
her zamaney mein tar-o-tazah rung ikhtiyar karta

aur porana rung chhorrna.]
Passionate and fierce and sharp,
restless and heart-inflaming
172
each time it arrived at the New

and went beyond the Old.


[Abb yeh darya behar-e-bikaran ki jaanib
kaya mustanah jaa raha hai;
apney andar yaganah aur baqi sabb sey bey ganah.]

(Translated by Prof. Hamid Ahmad Khan)
THE RIDDLE OF THE SWORD

Cheestan-e-Shamshir

Aan sakht-kosh cheist keh geirad z-sung aab;
mohtaj-e-Khizar misl-e-Sikandar nami shawad.
)( ) (
) (
[Woh sakht kosh cheez kon-sei hai
jo (khod) pathhar sey aab (-o-taab) hasil karti hai;

woh Sikandar ki manind Khizar (A.S.) ki mohtaaj naheen.]
Name that very keen contender
173
which draws luster just like water from a stone,

but which, unlike Alexander, does not owe it to a Khizr as a boon.

Misl-e-nigah deidah-e-numnaak pak-roo;
dar jooey aab-o-daaman-e-oo
tar nami shawad.
[Raftar mein numnaak ankhh ki nigah ki manind numi sey paak

pani ki nadi mein rehtey hoay bhi oss ka daaman tar naheen hota.]
And which, like a tear-washed vision,
purified by that ablution, is agleam,
neat and clean and clear and limpid,
with its raiment quite unwetted in midstream.

Mazmoon-e-oo beh misraa-e-berjastaheyi tamaam;
mannat pazir-e-misraa-e-deigar nami shawad.

[Oss ka mazmoon eik he misraa berjastah
mein mokammil ho jaata hai;
ossey doosarey misraa ka ehsaan othhaney ki
zaroorat paish naheen aati.]
Its theme needs no longer statement
than a single line, if trenchant.
THE WINE REMAINING GHAZAL
174

*****(10)*****

Hawaey fraudin dar gulistan maeykhanah mi-saazad;
saboo az ghonchah mi-raizad z-gul paimanah mi-saazad.
[Bahaar ki hawa ney gulistan kay andar

maeykhanah bana diya hai;
ghonchah saboo hai aur gul oss ka paimanah.]

The breeze of spring makes of the garden a wine-tavern.
It casts buds into jar-shapes, and makes of flowers cups.

Mohabat chon tamaam aftad riqabat az miyan khaizad;
beh touf-e-shoalaheyi
pervanah ba pervanah mi-saazad.
[Mohabat mokammil ho jaaey tuo raqabat khatam ho jaati hai;

pervanay eik doosarey sey mil kar shamaa ka tawaf kartey hein.]
When love attains its climax, then no rivalry remains.
In flitting round a candle; moths join hands with one another.

Beh saaz zindagi sozey beh soz zindagi saazey;

chih bidardanah mi-sozad chih bitabanah mi-saazad.
175
[Zindagi kay saaz mein soz moujood hai

aur oss ka soz saaz sey khaali naheen;
oss kay soz mein kaya bidaradi hai aur oss kay saaz mein kaya bey taabi.]
Life builds, but also burns; and what it burns it builds again.
How ruthlessly it burns! How eagerly it builds!

Tunash az sayah-e-bal-e-tadravey larzud mi-girad;
cho shaheen zadah-e-andar qafas ba danah

mi-saazad,

[Jabb shaheen bachah qafas kay andar
danah khhaney per motmain ho jaata hai;

tuo oss ka badan chirriya kay per
kay saaey sey bhi larzney lagta hai.]
An eagle in a cage, when he accepts food offered,
becomes so timid that he trembles
on seeing shadows of quails wings.

Bago Iqbal ra ay baghban rakht az chaman bundad;
()
keh ein jaadoo nawa ma ra z-gul biganah mi-saazad.
[Ay baghban! Iqbal sey kaeh dey keh

chaman sey apna bistar gol karey;
iss jadoo nawa ney tuo hamein phhool sey bey ganah kar diya.
176
(hamarey andar phhoolon ki raghbat naheen rehi).]

O gardener, tell Iqbal to be off from the garden,
for this spellbinding singer makes men forget the roses.
TRIFLES
*****(2)*****

Dordanah adaa shanas daryast;
az gardish-e-Asiya chih daanad?
)(

[Moti (sirf) darya ki adaa ko samajhta hai;

woh chakki ki gardish kaya jaaney.]
The pearl is used to the ways of the sea.
What can it know about the millstone that grind grain?
*****(11)*****

Dar jahan manind-e-jooey kohsar;
az nashaib-o-hum fraaz agah shau.
Ya misal-e-sial-e-bey zanhar khaiz;
177
farigh az pust-o-boland-e-raah shau.
( )
[Ya dunya mein paharr ki nadi ki manind;
(raastah kay) saarey nashib-o-fraaz sey agah reh.

Aur ya porjosh sailab ki manind othh
aur raastey kay pust-o-boland sey bey niaz ho ja.]
In this world either be a hill-stream,
which observes heights and depressions in its course;
Or be a headlong flood, which just ignores
heights and depressions as it rushes on.
*****(12)*****

Ay keh gul cheidi manaal az naish-e-khaar;

khaar hum mi-roeyad az baad-e-bahaar.
[Ay woh shakhs jiss ney phhool chonay hein
tuo kanta chobhney sey rona shorao nah kar dey;

yaad rakhh keh khar bhi
baad-e-bahaar he sey paida hota hai.]
O you who plucked a rose, do not complain about the thorn,
for like the rose the thorn is born of the spring breeze.
178
Seven Ghazals from Zabur-e-Ajam are included.

GHAZALEIN - PART TWO
*****(4)*****

Agar beh behar mohabat-e-kiranah mi-khwahi;
hazaar shoalah dehi yakk zobanah mi-khwahi.
[Agar tou behar-e-mohabat ka sahil chahta hai tuo goya;

hazaar shoaley dey kay eik sharar ley raha hai.]
If it be thy will to gain the safe shore of Passions main,
with a thousand brands of fire one faint flame is thy desire.

Mera z-lazzat-e-pervaaz aashna kardand;
tou dar fazaey chaman aashiyanah mi-khwahi.
[Mojhey tuo lazzat-e-pervaaz sey aashna kiya gaya hai;

aur tou chaman mein aashiyaney ki soch raha hai.]
God has taught me how to spring joyously upon the wing;
Thou aspirest but to rest cowering in thy meadows nest.
179
Yakkey beh daaman-e-mardaan ashna aawaiz;
z-yaar agar nigah-e-meharmanah mi-khwahi.
[Agar tou mehboob ki nigah-e-meharmanah ka khwahan hai;

tuo ehl-e-mohabat ki sohbat ikhtiyar kar.]
Seekest thou to win perchance the Beloveds secret glance?
First awhile be clutching then so the skirts of conscient men.

Janoon nadaari-o-hooey fagandaheyi dar shehar;
saboo shikasti-o-bazm-e-shabanah mi-khwahi.
[Janon rakhhta naheen aur saarey shehar mein

hungamah barpa kar diya;
khom torr diya aur bazm-e-shabanah ki khwahish rakhhta hai.]
With no madness in thy breast through the town thou clamourest;
pitcher shattered from thy grip, Thou wouldst yet the revel keep.

Tou hum beh oshwah-gari kosh-o-dilbari aamoz;
agar z-ma ghazal-e-aashiqanah mi-khwahi.
[Agar hum sey ghazal-e-ashiqanah chahta hai tuo tou bhi;

naaz-o-adaa aur dilrobaeyi seikhh.]
Practice too the amorous art, learn to captivate the heart,
if thou dost desire of me Loves immortal minstrelsy.
(Translated by A.J. Arberry.)
180
*****(9)*****

Lalah-e-ein chaman aaloodah-e-rung ast hanooz;
seper az dast minad-az keh jung ast hanooz.

()

[Iss bagh ka lalah abhi takk aaloodah-e-rung hai

(iss jahan kay loug abhi takk majaaz kay pojaari hein);
tou haath sey seper nah rakhh kiyuonkeh abhi jung jaari hai.]
The tulip of this meadowland is yet all flecked with hue;
cast not the shield out of thy hand, for battle flares anew.

Fitnaheyi ra keh duo sadd fitnah ba aaghoshash bood;
dokhtarey hust keh dar mehad-e-Farang ast hanooz.
[Farangistan kay gehwarey mein abhi eik aisi larrki moujood hai;
jo duo sadd fitney apni aaghosh mein rakhhti hai.]
A tumult, in whose swelling breast two hundred tumults wait
that maiden is who dwells caressed in Europes cradle yet.

Ay keh aasoodah nashini labb-e-sahil ber khaiz;
keh tera kaar bagardaab-o-nahung ast hanooz.
181
[Tou jo sahil per itminan sey baithha hoa hai,

othh abhi tojhey gardaab-o-nahung sey moqablah karna hai.]
O thou who sittest at thy ease beside the shore, arise!
The whirlpool roars across the seas, the shark in menace lies.

Az sar taishah gozashtan z-khiradmandi neist;
ay basaa laal keh andar
dil-e-sung ast hanooz.
[Taishah chhorr kay baithh rehna aqlmandi naheen;

abhi takk dil-e-sung kay andar kaeyi laal moujood hein.]
No part of wisdom tis, I trow, the trusty axe to shun;
within the rocks heart, even now, are rubies to be won.

Baash ta pardah koshaim z-moqam-e-digarey;
chih deham sharah-e-nawaha keh bachung ast hanooz.
[Thhehar ta-keh eik aur moqam sey pardah hatain;

mien onn nawaon ko kaisey biyan karon
jo abhi takk pardah-e-saaz mein hein.]
Await! And I will raise the veil, that other songs may thrill;
what should I of such music tell the lute concealeth still?

Naqsh perdaaz-e-jahan choon bajanoonam nigareist;
) (
goft veranah basoudaey tou tung ast hanooz.
182

)(
[Naqsh perdaaz-e-jahan (Allah Taala) ney
jabb meyrey janon ki taraf deikhha;
tuo farmaya keh teyrey janon kay leay
yeh veranah (jahan) tung hai.]
When the worlds wondrous Artist viewed
the madness in my brain,
he cried, Too mighty swells thy mood, this ruin to contain!
*****(15)*****

Hawus hanooz tamasha gar-e-jahandaari ast;
digar chih fitnah pas-e-pardah-haey zangaari ast.
[Abhi takk jahandaari ka tamasha deikhh rehi hai;

Khoda jaaney abhi parday kay peichhay
kaya kaya fitney moujood hein.]
Greed is acting still his play this world to dominate;
what new turbulence, I pray, behind Heavens veil doth wait?

Zamaan zamaan shiknad aanchih mi-traashad aql;

biya keh ishq Musliman-o-aql Zonnari ast.
[Jo kochh aql traashti hai ishq ossey

lamah beh lamah torrta jaata hai;
183
aagah reh keh ishq Musliman hai aur aql bottparast hai.]
Now and now Mind breaketh through what idols it designed;
come, for Love believeth true and infidel is Mind.

Amir-e-qaflaheyi sakht kosh-o-peham kosh;
keh dar qabilah-e-ma Haidri z-Karrari
ast.
( )

[Tou amir-e-qaflah hai tojhey chahiay keh
sakht koshish karey aur peham koshish karey;

kiyuonkeh hamarey qabilay mein
Haidari Karrari sey wabastah hai.
)karrari bar bar hamlah karna).]
Thourt the Leader of the train; then labour fiercely still;
in our tribe, he rule doth gain who hath a warriors will.

Tou chashm bosti-o-gofti keh ein jahan khwabst;
koshaey chashm keh ein khwab khwab-e-bidaari ast.
[Tou ney apni ankhh bund kar li
aur kehta hai keh yeh jahan khwab hai;

ankhh khhol, agar yeh khwab hai tuo khwab-e-bidaari hai.]
Thou hast closed thine eyes, and said, The worlds a dream, no less:
Ope thine eyes; this dream-abed is all of wakefulness.

Bakhalwat anjumaney aafrin keh fitrat-e-ishq;
184
pasand-e-basiyari ast.
yaki shinaas-o-tamasha
[Apni khalwat mein anjuman aarastah kar
kiyuonkeh fitrat-e-ishq; wahdat shanaas aur kasrat bein hai.]

In thy solitude, alone, create a company:
Love, thats made to know the One, the many loves to see.

Tapeid yakk dum-o-kardand zaib-e-fitrakash;
khosha nasib ghazaley keh zakhm-e-oo kaari ast.
[Khosh nasib hai woh ghazaal jissey kaari zakham laga;

woh eik he bar tarrpa aur fitraak ki zeenat bun gaya.]
But an instant quivered be ere to the saddle bound
fortunate gazelle, to he so singled out to wound!

Babagh-o-ragh gohar haaey naghmah mi-paasham;
garaan mataa-o-chih
arzaan
z-konad bazaari ast.

[Mien bagh-o-ragh mein apney naghmon
kay moti bakhhair raha hon;
mataa tuo qimati hai laikan kharidar
nah honay kay bais arzan baich raha hon.]
In the garden and the mead I sow my jeweled air;
precious goods, yet cheap indeed when there are none to hear.
185
*****(32)*****

Koshaadah rou z-khosh-o-nakhosh-e-zamanah gozar;

z-gulshan-o-qafas-o-daam-o-aashiyanah gozar.
[Zamaney kay achhey boray halaat sey bey niazi sey gozar jaa;
gulshan ho ya qafas, daam ho ya aashiyanah.]
Whether the world be foul or fair, with a smile fare on;
forth from the nest, the cage, the snare, the bower, be gone!

Griftam einkeh gharibi-o-reh shanaas naeyi;
bakooey dost ba-andaaz-e-meharmanah
gozar.
[Mana keh tou ajnabi hai aur raah sey nawaqif hai;
ta-hum kooey dost sey gozartey hoay
meharmanah andaaz ikhtiyar kar.]
Though stranger thou art,
and dost not know how the way doth wend,
in a bold, familiar manner go in the lane of the Friend.

Behar nafas keh ber aari jahan digargoon kon;
darein rabaat-e-kohan surat-e-zamanah
gozar.
) (
186
[Her sans kay saath zamaney mein naeyi tabdili paida kar;
iss qadim carvan sara (dunya) sey zamaney ki tarah gozar.]
Each breath that thou drawest, differently the world adorn;
within this ancient hostelry swift as Time be borne.

Agar anaan-e-tou Jibril-o-Hoor mi-girand;
karishmah ber dil-e-shaan raiz-o-dilbranah gozar.
[Agar Jibril-o-Hoor bhi teyri raah roukein;

onn per mohabat ki nigah daal aur dilbranah gozar jaa.]
If Gabriel lay his hand on thy rein, and the Houris, too,
with a loving glance pass on again as fair charmers do.
*****(33)*****

Zindagi dar sadaf khwaish gohar saakhtan ast;

dar dil shoalah farou raftan-o-nigadashtan ast.
[Zindagi apney sadaf mein gohar perwarish karney ka kaam hai;

shoaley kay dil kay andar daakhil ho jaana
aur nah pighhalna zindagi hai.]
What is this life? A pearl in thy own shell to bear,
in the flames heart to hurl thyself, nor melt to air.

187
Ishq azein gonbad-e-darbastah baroon taakhtan ast;

shishah-e-mah
z-taaq-e-falak andaakhtan ast.
[Ishq yeh hai keh insan iss gonbad-e-darbastah sey baahar nikal jaaey
aur falak ki chhatt sey chaand ka shishah otaar laaey.]
Love is with speed to pass out of this shuttered sphere,
to cast the moons bright glass high over heaven clear.

Sultanat naqad-e-dil-o-Deen z-kaff andaakhtan ast;
( )

beh yakkey daad jahan bordan-o-jan baakhtan ast.
[Donivi) saltanat naqad-e-dil-o-Deen khho kar hasil hoti hai;

yeh loug eik he daao mein
jahan kay badley jaan khho deytey hein.]
Power is from hand to fling the cash of heart and faith:
To rule the world, a king, and brave the chance of death.

Hikmat-o-falsafah ra himmatey mardey bayad;
taigh-e-andaishah barooey duo jahan aakhtan ast.
[Hikmat-o-falsafah bahimmat mardon ka kaam hai;

yeh taigh-e-fikr her duo jahan kay khalaf aazmana hai.]
Philosophy is taught by manly zeal alone,
to whet the blade of thought upon the world for stone.
188

Mazhab-e-zindah dilaan khwab-e-parishaney neist;
()
az humin khak jahan-e-digarey saakhtan ast.
[Zindah dilon ka mazhab mehaz khwab-e-parishan naheen

(jiss ka haqiqat sey kochh taaloq nah ho);
balkeh issi khak sey niya jahan paida karna hai.]
The living spirits trust is no disordered dream,
but of this scattered dust to build a braver scheme.
*****(36)*****

Jahan korst-o-az aeinah-e-dil ghafil aftaad ast;

(
)
walley chashmey keh beina shoud nigahash ber dil aftaad ast.
[Yeh jahan andha hai,
kiyuonkeh aeinah-e-qalb ki salahiyaton sey bey khabar hai;

albatah jo ankhh beina ho jaaey oss ki nigah dil per rehti hai.
(woh iss ki qimat pehchanti hai)]
The world had lost its sight and the glass of the heart forsook,
but an eye now sees the light that into the heart can look.
189

Shabb-e-tareek-o-rah-e-paich paich-o-bey yaqin raahi;
dalil-e-carvaan ra moshkil andar moshkil aftaad ast.
[Raat tareek, raastah paichidah aur mosafir bey yaqini ka shikar;

amir-e-carvan ko moshkil dar moshkil ka samna hai.]
Dark is the night, twists the road, all faithless the wayfarers;
and the caravans guide what load of problems oppressive bears!

Raqib-e-khaam souda must-o-aashiq must-o-qasid must;
keh harf-e-dilbaraan daraey chundein mehmal aftaad ast.
[Dilbaron ki baat mein itnay asharey penhan hein;

keh hawus kaar raqib bhi must hai,
aashiq bhi must hai aur qasad bhi.]
Drunk are the feckless spy, the lover, the messenger;
so the words of the sweethearts lie in how many loads to wear.

Yaqin-e-Mominey daarad goman-e-kaafirey daarad;
chih tadbir ay Muslimanan keh kaaram ba dil aftaad ast.
[Ay Muslimanon! Mien kaya tadbir karon

keh meyra wastah dil sey aan parra hai;
190
jo Mominon ka yaqin rakhhta hai aur kafiron ka saa goman.]

Its faith of believer true, its doubt of the infidel O Muslims,
what shall I do with the heart that in me doth dwell?

Gehey bashad keh kaar nakhodaeyi mi-konad toofan;
keh az toghiyan moujey kashtaim ber sahil aftaad ast.
[Kabhi toofan bhi mallah ka kaam karta hai;
moujon ki toghiyani ney meyri kashti ko sahil per daal diya hai.]
Sometimes the helmsmans skill the storm doth display, and more!
Lo, the waves, impetuous will hath cast our craft on the shore.

Nami-daanam keh daad ein chashm-e-beina mouj-e-darya ra;
gohar dar seinah-e-darya khazaf ber sahil aftaad ast.
[Maaloom naheen mouj-e-darya ko
yeh chashm-e-beina kis ney ataa ki hai;

keh woh sungraizey sahil per phhaink deyti hai
aur gohar darya kay seinay mein dafan kar deyti hai.]
Who fashioned these seeing eyes in the wave, far in ocean lost,
that the pearl in the seas heart lies,
and the potsherd breaks on the coast?

Nasibey neist az soz-e-daroonam marz-o-boomam ra;
191
zadam ikseer ra
ber khak-e-sehra baatil aftaad ast.

[Meyra watan meyrey soz-e-daron sey bey nasib raha;
yuon maaloom hota hai keh mien ney
khak-e-sehra per ikseer daali jo bey asar rehi.]
No part of my souls unrest hath stirred in my Native land;
with my magic I tried my best, it was lost on the desert sand.

Agar dar dil jahaney tazaheyi daari baroon aawar;
keh Afrang az jarrahat-haey penhan bismal aftaad ast.
[Agar teyrey dil kay andar koeyi niya jahan hai tuo ossey baahar la;
kiyuonkeh Europe apney androoni zakhamon kay sabab
bismal ho kar girnay kay qarib hai.]
If a New World thou hast in thy bosom, declare thy faith!
Wounded in heart and breast, Europe is nigh to death.
*****(69)*****

Baaz ein alam-e-direinah jawan mi baeist;
burg-e-kahash sift-e-koh-e-garaan mi baeist.
[Iss alam-e-pir ko pher sey jawan hona chahiay;

iss kay burg-e-kah ko koh-e-garan ki manind hona chahiay.]
192
This ancient universe new youth must now rehearse,

its trembling blade of grass huge mountains should surpass.

Kaff-e-khakey keh nigah hamah bein paida kard;
dar zamirash jigar aaloodah-e-foghan mi baeist.
)(
[Yeh kaff-e-khak (Adam) jiss ki nigah hamah bein paida ki hai;

iss kay zamir mein jigar aaloodah foghan honi chahiay.]
The handful of poor clay that did a glance display all-viewing,
in the brain must shape a cry of pain.

Ein meh-o-mehr kohan rah bajaaey nabord;
anjam-e-tazah beh taamir-e-jahan mi baeist.
[Yeh poraney meh-o-mehr kaheen naheen pohnchatey;

jahan ki taamir kay leay niay sitarey chahiein.]
Our aged moon and sun the course have never run;
Fresh stars we must pursue to build the world anew.

Her nigaarey keh mera paish-e-nazar mi ayad;
(

)
khosh nigaari ast walley khoshter az aan mi baeist.
193
[Jo bhi hassin meyrey saamney aata hai;

woh khoob hai, magar oss sey khoob-ter ki talash rehti hai.
(Hai jostjoo keh khoob sey hai khoob-ter kahan Hali).]
Each image of delight that dawns upon my sight is fair;
yet fairer still the image that I will.

Goft Yazdan keh chonein ast-o-digar haich mago;
goft Adam keh chonein ast chonan mi baeist.
[Yazdan ney farmaya: Yeh hai aur bus thheik hai;

Adam ney kaha: Yeh hai aur issey yuon hona chahiay.]
God said, The world so lies, and say not otherwise;
said Adam, So I see; but thus it ought to be!
28th November, 2013
194
INQILAB
INDIVIDUAL LEVEL
OPTIMISM I
The sustained effort in quest of anything has lot to do with the hope of
achieving the goal. In other words, perseverance shown by an individual is
directly proportional to the optimism he nourishes. Optimism makes it easier
to surmount the odds in any situation, no matter how grim it might be.
Pessimism makes an ordinary task difficult to accomplish.
Allamah Iqbal has always been optimistic about the success of his selfassigned mission, despite the bleakness of socio-political, economic and
religious conditions of Muslims of his times. He often saw the image of a
rider approaching in the dust storm that had engulfed the Muslim lands.
Reflections of Allamahs optimism can be seen in his entire poetry; only
some of those can be enumerated here, beginning with the poetical works
from Bang-e-Dara.
THE ROYAL CEMETERY
Dr M A K Khalil writes: This long poem of ten stanzas is the
expression of Allamah Iqbals feelings on visiting some royal cemetery.
Though the thoughts expressed in the poem could have resulted from visit to
any royal cemetery it is obvious from the fourth stanza that the cemetery
was a Muslim one, which could be in his native city of Lahore or in Delhi,
or even in Spain. The poem starts with expression of grief which is
commonly experienced by people visiting any commentary. After describing
the grandeur of the kings buried there feelings of admonition are expressed
on their helplessness after death, from which they cannot return to their life.
The story of the rise, decline and fall of nations teaches the same lesson. The
history of the Islamic Ummah is no exception. However, the fall of this
nation is reflected in his thoughts as especially painful for reasons which
195
have been explained in other poems. Nevertheless, as is usual with him, he

finishes the poem with a message of hope in the last verse.
Goristan-e-Shahi :

Aasman baadal ka pehney khirqah-e-deirinah hai;
(Porani godrri (libaas). ) (:
:
kochh makdar saa jabeen-e-mah ka aeinah hai.
)Miala saa chaand ka maatha.)
The sky is clothed in the clouds old tattered robe.

The mirror of moons forehead is somewhat gloomy.

Chaandni phhiki hai iss nazarah-e-khaamosh mein;
sobh-e-sadiq ruo rehi hai raat ki aaghosh mein.
The moon light is pale in this silent panorama.
The dawn is sleeping in the lap of the night.

Kis qadar ashjaar ki hairat-faza hai khaamshi;
brabt-e-qodrat ki dheemi sei nawa hai khaamshi.
(Shajar (drakht) ki jamaa.( )( :

)Eik saaz.) :
How astonishing is silence of the trees;

this silence is the soft tune of Natures harp.

Baatin-e-her zarrah-e-alam sarapa dard hai;
196
aur khamoshi labb-e-husti peh aah-e-sard hai.
(Her zarrey ka dil.) :
The heart of every speck of the universe is pathos embodied

and the silence is a sad sigh on the lips of existence.

Aah jolan-gah-e-alam gir yaani woh hisaar;
dosh per apney othhaey saikarron sadiyuon ka bar.
(Tug-o-duo ka moqam.( :
)Kandhey.) :) Qilah.( :
Ah! That fort, that universal mustering ground

is carrying millennias weight on its shoulders.

Zindagi sey thha kabhi maamoor, abb sonsaan hai;
yeh khamoshi oss kay hungamon ka goristan hai.
Was full of life at one time, now is desolate;
this silence is the cemetery of its past elegance.

Apney sakaan-e-kohan ki khak ka dildaadah hai;
koh kay sar per misal-e-pasban istaadah hai.

(Poraney makin yaani rehney waaley.(
:
)Choukidar ki tarah khharra hai.)
It is the lover of the remains of its old denizens.

It is standing on the mountain top like a sentinel.
197

Abr kay rozan sey woh baalaey baam-e-aasman;
naazir-e-alam hai najam-e-sabz faam aasman.
(Baadal ki khhirrki.( :
)Sabzi maeyl.) :) Sitarah.( :

There from the clouds window above the skys roof
that young green star is viewing the universe.

Khak baazi wosaat-e-dunya ka hai manzar ossey;
daastan nakaami-e-insan ki hai azbar ossey.
(Matti sey khheilna.( :
)Zobani yaad.) :
The earths vast expanse is a mere childs play to it.

The story of Mans failure is known to it by heart.

Hai azal sey yeh mosafir sooey manzil jaa raha;
aasman sey inqilabon ka tamasha deikhhta.
This traveler is going to his destination since eternity;
seeing revolutions spectacles from the skys seclusion.

Go sakon momkin naheen alam mein akhtar kay leay;
faateh khwani ko yeh thhehra hai dum bhar kay leay.
Though quiescence of the star is not possible in the universe;
it has stopped momentarily for saying prayer for the dead.
198

Rung-o-aab-e-zindagi sey gul badaaman hai zamin;
sainkarron khon gashtah tehzeebon ka madfun hai zamin.
(Daaman mein phhool leay.( :
)Barbaad.) :
This earth is full of flowers of lifes variegations.

This earth is the cemetery of many destroyed civilizations.

!

Khwab-geh shahon ki hai yeh manzil-e-hasrat faza;
deidah-e-ibrat! Khiraaj-e-ashk-e-guolgon kar adaa.
)Hasrat bhara.) :
(Gulabi yaani khoon aaloodah aansoo.(

This grief-stricken stage is the resting place of kings;
O admonished eye! Pay the tribute of rosy tears.

Hai tuo goristan magar yeh khak gardon payah hai;
aah ekk bergashtah qismat quom ka sarmayah hai.
(Bud qismat quom.) :
Though a mere cemetery, this dust ranks with the sky.

Ah! This is the wealth of an unfortunate nation!

Maqbaron ki shaan hairat aafrin hai iss qadar;
jonbash-e-mozzgan sey hai chashm-e-tamasha ko hazr.
199
(Palkon ki jhapak.( :
)Ijtinaab, bachna.) :
So astounding is the grandeur of mausoleums

that the spectators eye evades even winking.

Kaifiyat aisi hai nakaami ki iss tasweer mein;
jo otar sakti naheen aeinah-e-tehrir mein.
Such an expression of failure is in this picture;
which is impossible to reflect in descriptions mirror.

Soutay hein khaamosh, abadi kay hungamon sey door;
moztarib thhi jinn ko aarzooey nasaboor.
Far from the habitations crowds are sleeping;
those who were restless with unfulfilled Longings.

Qabar ki zolmat mein hai onn aaftabon ki chamak;
jinn kay darwazon peh rehta thha jabin gostar falak.
(Aasman sajdah karta thha.):

The graves darkness holds the brilliance of those suns;
at whose thresholds the sky used to remain prostrating.

Kaya yehi hai inn shehanshahon ki azmat ka maal;
jinn ki tadbir-e-jahan baani sey darta thha zawal.
Is this the end of these emperors magnificence;
whose diplomatic policies knew no decline?
200

Roab-e-Faghfoori ho dunya mein keh shaan-e-Qaisari;
tal naheen sakta ghanim-e-mout ki yorash kabhi.
(Chein kay badshah.( :
)Rome kay badshah.( :
)Hamlah.) :) Doshman.( :
Be it the grandeur of Qaisar or Faghfurs sway;
the foe of deaths assault cannot be turned away.

(Faghfur and Qaisar: They are the titles of the emperors of China and the
Roman Empire respectively. These two empires and their rulers were
emblems of power, authority and grandeur, and they still represent these
attribute in Urdu and Persian literature.)

Badshahon ki bhi kisht-e-omar ka hasil hai gor;
jaadah-e-azmat ki goya aakhri manzil hai gor.

(Omar bhar ki khheiti yaani kamaeyi.(
)Qabar.( :
)Azmat ka raastah.) :
The result of kings life-efforts also is the grave.
The last stage on path of magnificence is the grave.

Shorash-e-bazm-e-tarb kaya, oowd ki taqrir kaya;
(Khoshi ki mehfil.( :
dardmandaan-e-jahan ka nalah-e-shabb gir kaya.
201
)Eik saaz.( :
:
)Raat kay waqt ki aah-o-zaari.)
Neither the happy assemblys commotion nor the genius talk;

not even the wailing peoples whole nights compassion!

Arsah-e-paikaar mein hungamah-e-shamshir kaya;
khoon ko garmaney wala naarah-e-takbir kaya.
Neither the tumult of the sword in the battle;
nor the cry of blood warming Takbir!
(Takbir: It is the Muslim creed
which is Allah-u-Akbar (God is Great).
It is usually called in battles and other difficult times.)

Abb koeyi awaaz souton ko jaga sakti naheen
(Nikali hoeyi jan.) :
seinah-e-veran mein jan-e-raftah aa-sakti naheen.

No call can wake up those who are sleeping;
no life can return to the desolate breast.

Rooh, mosht-e-khak mein zehmat-e-kash-e-bidaad hai;
koochah gard naey hoa jiss dum nafas, faryaad hai.

(Zolm ka dokhh othhaney waali.)
The soul in the handful of dust* is enduring injustice;

when breath enters non-existence flute it is a mere complaint.
202
(*Allusion to the human body)

Zindagi insan ki hai manind-e-morgh-e-khosh nawa;
shakh peh baithha, koeyi dum chehchaya, orr gaya.
Human life resembles the sweet singing bird,
which sat on the branch a while, chirped, flew away.
!

Aah! Kaya aaey riaz-e-dehar mein hum, kaya gaey;
zindagi ki shakh sey phhootay, khhilay, morjha gaey.
(Dunya ka bagh.) :
Ah! For what purpose did we come in the world,

for what purpose did we go away!
Sprouted from the lifes branch, blossomed, faded away.

Mout her shah-o-gada kay khwab ki taabir hai;
iss sitam-gar ka sitam insaaf ki tasweer hai.
(Amir aur gharib.) :
Death is interpretation of the dream of the king and the poor alike;
this atrocious ones terror is the picture of justice.*
(*Allusion to the Islamic teaching that death is not annihilation but a change
in location and condition. The necessary corollary of the above is the
resurrection when real justice will be done to all and all injustices of the
worldly life will be redressed. Both these things are ephemeral.)

Silsilah husti ka hai ekk behar-e-napaida kinar;
aur iss daryaey bey payan ki moujein hein mazar.
203
(Samandar jiss ka koeyi kinara nah ho.)

The stream of life is a boundless ocean
and the grave is a wave of this boundless ocean.
!

Ay hawus! Khon rou keh hai yeh zindagi bey eitibar;
yeh shararey ka tabassam, yeh khas-e-aatish sawar.
(Aag per rakhha ghhaas.) :

O ambition! Shed tears of blood as this life is unreliable;
it is the smile of the spark, it is the flammable straw.

Chaand, jo surat gar-e-husti ka ekk eijaz hai;
pehney seimabi qaba mehv kharam-e-naaz hai.
(Parah ki tarah ka libaas.( :
)Apni chaal mein must.) :

This moon which is a miracle of the Lord of the universe;
clad in the robe of gold is slowly and proudly strolling.

Charkh-e-bey anjam ki dehshat-naak wosaat mein magar;
bey kassi iss ki koeyi deikhhay zara waqt-e-sehar.
(Sitaron kay baghair aasman.) :

But in the frightening vastness of the starless sky,
its helplessness is worth watching at time of dawn.
204

Ekk zara saa abr ka tokrra hai, jo mehtaab thha;
aakhri ansoo tapak jaaney mein ho jiss ki fana.
What was the moon is a mere piece of cloud;
whose destruction is in the last tear drop.

Zindagi aqwaam ki bhi hai yonhi bey eitibar;
rung-haey raftah ki tasweer hai onn ki bahaar.
Similarly unpredictable is the life of nations;
their glory is a picture of the happy times gone by.

Iss ziyan khaney mein koeyi millat-e-gardon waqar;
reh naheen sakti abud takk baar-e-dosh rozgar.

(Noqsaan ka ghhar yaani dunya.(
)Aasman jaisa oncha rotbah.)
In this world no nation however prestigious it may be

can continue its existence till the end of time.

Iss qadar quomon ki barbaadi sey hai khoogar jahan;
deikhhta bey eitinaeyi sey hai yeh manzar jahan.
(Aadi; manoos.( :
)Bey perwaeyi.)
:
205
So much accustomed to nations destruction is the universe

that it watches this scene with indifference.

Eik surat per naheen rehta kissi shaey ko qarar;
zouq-e-jiddat sey hai tarkib mizaaj-e-rozgar.
(Naeyi cheezein paida karney ka shouq.)

Nothing stays the same without change.
The universe nature is made of change.

Hai nagin-e-dehar ki zeenat hamaishah naam-e-nau;
maader-e-geeti rehi aabostan aqwaam-e-nau.
(Hamilah hona.) :
The beauty of worlds jewel is in ever-changing names.

The mother earth has always remained expecting new nations!

Hai hazaron qaflon sey aashna yeh rehgozar;
chashm-e-koh-e-noor ney deikhhay hein kitnay taajwar.
This highway is acquainted with thousands of caravans.
Koh-i-Noors eye is familiar with innumerable kings.
(Koh-i-Noor: This was the diamond in the crown of Shahjahan (the Mughal
Emperor who ruled from 1627 to 1657, which was the period of the highest
glory of the Mughal Empire). This verse alludes to the many kings who used
the Koh-i-Noor in their crowns. These included the successors of Shahjahan
till the attack of Nadir Shah in 1756 when he took it to Iran. It was taken
from Iran by the British after one of the battles with Iran in the 19th century
and since then is included in the jewels of the British crown.)
206

Misr-o-Babal mitt gaaey baqi nishan takk bhi naheen;
daftar-e-husti mein onn ki daastan takk bhi naheen.
Egypt and Babylon are annihilated, not a mark remains;
the roll of existence does not have even their names.
(Egypt and Babylon: These are the countries of the ancient world which had
reached the highest stage of civilization, including science and technology.
Egypt is a country with the longest known history, though the dates of the
period before 1600 B.C. are disputed. The oldest known history dates back
to 3110 B.C. In the course of history through which Egypt passed several
religious and ethnic groups, including Persians, Greeks, Romans and
Muslims held suzerainty over it. Each of these periods has left its marks on
the civilization and culture of Egypt. Babylon was also an ancient kingdom
on the Tigris and Euphrates in South Mesopotamia (present day Iraq). Its
history dates back to 3500 B.C. During this period its borders advanced and
receded many times. For a great part of their history the Babylonians were
traders. They were reputed for their law and administration and temples.
They had attained high proficiency in astronomy, medicine and music.)

Aa-dabaya mehr-e-Iran ko ajal ki shaam ney;
azmat-e-Yuonan-o-Ruma loot li ayam ney.
The evening of death has overpowered the sun of Iran.
Time has robbed the grandeur of Greece and Rome.

Aah Moslim bhi zamaney sey yuonhi rokhsat hoa;
aasman sey abr-e-Aziri othha, barsa, gaya.
(Mousam-e-bahaar ka baadal.) :
Ah! The Muslim also from the world similarly departed;
207
the Aziri* cloud appeared over the horizon, rained and departed.
(*Azar: Sixth month of the Greek
or Syrian year corresponding to the month of March.)

Hai rug-e-gul sobh kay ashkon sey moti ki larri;
koeyi sooraj ki kiran shabnam mein hai oljhi hoeyi.
The rose petals vein is a string of pearls with dawns tears;
some ray of the sun is enmeshed in the dew.

Seinah-e-darya shoaon kay leay gehwarah hai,
kiss qadar payara labb-e-joo mehr ka nazarah hai.
(Punghhorra.( :
)Nadi kay kinarey.) :

The rivers breast is the cradle for suns rays:
How beautiful is the suns sight at the river bank!

Mehv-e-zeenat hai sanobar, jooeybar aeinah hai;
ghonchah-e-gul kay leay baad-e-bahaar aeinah hai.
(Darya.) :
Juniper is busy in beautifying; river is the mirror;

for the flower bud spring breeze is the mirror.

Naarah zun rehti hai koeyl bagh kay kashaney mein;
chashm-e-insan sey nehan, patton kay ozlat khaney mein.
208

(Ghhonslah.( :
)Chhopi hoeyi jagah.) :
The cuckoo remains calling from the gardens nest;

remains hidden from the human eye in the leaves privacy.

Aur bulbul, motrib-e-rungin nawaey gulistan;
jiss kay dum sey zindah hai goya hawaey gulistan.
:
(Soreeli awaaz mein gaaney wala.)
And the nightingale, the flowery singer of the garden;

by whose presence is alive the glory of the garden:

Ishq kay hungamey ki orrti hoeyi tasweer hai;
khaamah-e-Qodrat ki kaisi shokh yeh tehrir hai.
Is a living picture of the commotion of Love:
How beautiful is this picture from Natures pen!

Bagh mein khaamosh jalsay gulistan zaadon kay hein;
wadi-e-kohsar mein naarey shaban zaadon kay hein.
:
(Morad hein drakht aur pouday.)
In the garden the roses silent assemblies are holding.

The shepherd boys shouts in the valley are echoing.
209

Zindagi sey yeh porana khakdan maamoor hai;
mout mein bhi zindagi ki tarrap mastoor hai.
(Morad hai dunya.)

:
This old world is so full of life
that in death also is hidden the zest of life.

Pattiyan phhoolon ki girti hein khazan mein iss tarah;
dast-e-tifl-e-khoftah sey rungin khhalouney jiss tarah.

:
(Soay hoay bachay kay haath sey.)
The petals fall in autumn in the same way

as toys fall from the sleeping infants hand.

Iss nishat abad mein go aish bey andazah hai;
eik ghum, yaani ghum-e-Millat hamaishah tazah hai.
In this cheerful world though luxury is limitless;
one grief that is grief of the Millat is always fresh.

Dil hamarey yaad-e-ehad-e-raftah sey khali naheen;
apney shahon ko yeh Ummat bhoolnay waali naheen.
(Gozray dour ki yaad.) :
Memories of the age gone by are still fresh in our heart;

this Ummah cannot erase its kings memories form its heart.
210

Ashk baari kay bahaaney hein yeh ojrray baam-o-dar;
giriyah-e-pehum sey beina hai hamari chashm-e-tar.
(Aanson ki barsaat.) :
These desolate mansions are excuses for shedding tears;
insight has developed in the eye with continuous tears.

Dehar ko deytey hein moti deidah-e-giryan kay hum;
(Routi hoeyi aankhhein.) :
aakhari baadal hein ekk gozray hoay toofan kay hum.
We give to the world the pearls of the weeping eye;

we are the remaining clouds of a storm gone by.

Hein abhi sadd-ha gohar iss abr ki aaghosh mein;
barq abhi baqi hai iss kay seinah-e-khaamosh mein.
There are hundreds of pearls in this clouds breast;
thunder still lurks in this clouds silent breast.

Wadi-e-gul, khak-e-sehra ko bana sakta hai yeh;
khwab sey ummeid-e-dehqan ko jaga sakta hai yeh.
It can change the dry wilderness to a flowery vale;
it can change the farmers hope from slumber to awakening.

211
Ho choka go quom ki shaan-e-jalali ka zahoor;

hai magar baqi abhi shaan-e-jamali ka zahoor.
The manifestation of this nations majesty has passed,
but the manifestation of its beauty has not yet passed.
(The 99 attributes of God are grouped into two main classes, known as Jalali
(manifesting His Majesty) and Jamali (manifesting His Beauty). Similarly,
the attributes of Islam the Din of God are grouped into Jalali
and Jamali classes. The period of the rise of Islamic nations exhibited their
material grandeur in all the sciences, technologies and arts whose examples
abound throughout the Islamic world Jamali attributes, consisting of the
spiritual and esoteric powers of Islam has not been fully established. This
aspect of Islam will manifest itself now.)
MORNINGS APPEARANCE
Namood-e-sobh :

Ho rehi hai zir-e-damaan-e-ofaq sey aashkar;
sobh yaani dokhtar-e-duoshizah-e-lail-o-nihar.
(Kanwaari baiti.) :
From under the horizons skirt is appearing;
the day and nights virgin daughter that is dawn.

Paa choka forsatt drood-e-fasal-e-anjam sey sepeher;
kisht-e-khawar mein hoa hai aaftab
aeinah kaar.
(Sitaron ki fasal kaatna.) :

The sky has completed benedictions for the stars crop.
212
The sun has decorated the eastern horizon with mirrors.

Aasman ney aamad-e-khurshid ki paa kar khabar;
mehmal-e-pervaaz-e-shabb baandha sar-e-dosh-e-ghobaar.
)Gard-o-ghobaar kay kandhon per.)
The sky, getting news of the arrival of the sun

has packed up nights litter on dust-clouds shoulders.

Shoalah-e-khurshid goya hasil iss khheiti ka hai;
boay thhey dehqan-e-gardon ney jo taaron kay sharaar.
The suns flame seems to be the produce of this field
which was sown by skys farmer as sparks of stars.

Hai rawan najam-e-sehar, jaisey ibaadat-khaney sey;
sabb sey peichhay jaaey koeyi abid-e-shabb zindah daar.

:
(Raat bhar jaagney wala ibadat gozar.)
The morning star is on the way from the sky retrieving

as the last nightly worshiper from the mosque be retrieving.

Kaya saman hai jiss tarah aahistah aahistah koeyi;
khhainchta ho miyan ki zolmat sey taigh-e-taab daar.
What a beautiful sight it is as somebody
slowly draws the bright sword from the sheaths darkness.
213

Matlaa-e-khurshid mein mozmer hai yuon mazmoon-e-sobh;
jaisay khalwatgah-e-mina mein sharab-e-khoshgawar.

(Sorahi kay andar tunhaeyi mein.)
The dawns meaning in the eastern horizon is hidden

as inside the goblet the pleasant wine is hidden.

Hai teh-e-damaan-e-baad ikhtilaat angaiz sobh;
shorash-e-naqoos, awaaz-e-azan sey humkinar.
:
(Mail jol paida karney waali.(

:
)Mandaron mein bajaeyi jaaney waali.)
The dawn is under the skirt of the friendly breeze;

the noise of the conchis mixed with the call of adhan.

Jaagay koeyl ki azan sey taeraan-e-naghmah sanj;
hai trannam raiz qanoon-e-sehar ka taar taar.
:
(Gaana gaaney waaley parinday.(
)Gaaney wala.( :
)Eik qisam ka saaz.) :
All the singing birds woke up by the cuckoos call;

every string of dawns system has become musical.
214
THE PHILOSOPHY OF GRIEF
(Addressed to Mian Fazl-i-Hussain Barrister at Law, Lahore)
Mian Sir Fazl-i-Hussain (1877-1936) was a prominent political leader
of Punjab. He was among the close and trusted friends of Allamah Iqbal.
This poem was written for Sir Fazl-i-Hussain at the time of some very great
personal loss of his. However, the achievements of Sir Fazl-i-Hussain as
well as the incident prompting the poem are irrelevant to its contents. As has
been explained earlier providing hope and succor to the individual as well as
the Muslim Ummah was a very strong component of Allamah Iqbals works.
This poem is similar. The poem is an exegesis of The Holy Quran 94:5-6
and excellently provides the necessary succor not only temporarily to Mian
Sir Fazl-i-Hussain but for all times to every one of Allamahs readers in the
hour of his trial. Hope and succor are the basic ingredients of optimism,
especially at times of distress and grief.
Falsafah-e-ghum :
) (
Mian Fazl-i-Hussain Barrister at Law, Lahore kay naam.

Go sarapa kaif-e-ishrat hai sharab-e-zindagi;
ashk bhi rakhhta hai daaman mein sahaab-e-zindagi.
(Baadal.) :
Though the wine of life is the embodiment of pleasure;

the cloud of life carries tears also in its skirt.

Mouj-e-ghum per raqs karta hai habaab-e-zindagi;
(Pani ka bolbolah.) :
hai alam ka Surah bhi jozv-e-kitab-e-zindagi.
215
The bubble of life dances on the wave of grief;

Alams Surah* is also part of the Book of Life.
(*Allusion to the Holy Quran: 94: 5-6.)

Eik bhi patti agar kum ho tuo woh gul he naheen;
jo khazan nadeidah ho bulbul, woh bulbul he naheen.
(Jiss ney patt jharr ka mousam nah deikhha ho.)

By losing even a single petal the rose ceases to be rose;
if the nightingale is unaware of autumn it ceases to be nightingale.

Aarzoo kay khoon sey rungin hai dil ki daastan;
naghmah-e-insaniyat kamil naheen ghair az foghan.
(Aah-o-zaari kay baghair.) :

The hearts story is coloured with Longings blood;
the human music is incomplete without laments cry.

Deidah-e-beina mein dagh-e-ghum chiragh-e-seinah hai;
rooh ko saaman-e-zeenat aah ka aeinah hai.
(Woh ankhh jo deikhh sakti ho.)

For the discerning eye the griefs scar is insight;
for the soul sighs mirror is beautys accompaniment.

216
Haadsat-e-ghum sey hai insan ki fitrat ko kamal;

ghazah hai aeinah-e-dil kay leay gard-e-malal.
(Banao singhhar ka saaman.( :

)Pashimani ka ehsaas.) :
Incidents of grief give perfection to human nature;

the dust of anguish is rouge for the hearts mirror.

Ghum jawani ko jaga deyta hai lotf-e-khwab sey;
saaz yeh bidaar hota hai issi mizraab sey.
Youth is awakened from sleeps pleasure by grief;
this orchestra wakes up with this plectrum alone.

Taer-e-dil kay leay ghum shehper-e-pervaaz hai;
raaz hai insan ka dil ghum inkishaf-e-raaz hai.
For the hearts bird grief is the strongest feather.
The human heart is a secret whose disclosure is grief.

Ghum naheen ghum, rooh ka ekk naghmah-e-khaamosh hai;
(Naghmah.( :

)Zindagi ka saaz.) :
jo sarood brabt-e-husti sey hum-aaghosh hai.
Grief is not distress, but is the souls silent song,

which is locked in the embrace of existence harp.
217
' '

Shaam jiss ki aashnaey nalah-e-Ya-Rabb naheen;
jalwah paira jiss ki shabb mein ashk kay kokab naheen.

:' '
)Aansoon kay sitarey.) :

(Morad hai Allah Taala sey faryaad.(
Whose night is not acquainted with Ya Rabs* plaint!

Whose night does not manifest the stars of tears!
(*This expression is used by true believers
in the hour of their distress and trial.)

Jiss ka dil shikast-e-ghum sey hai na-ashna;
jo sada must sharab-e-aish-o-ishrat he raha.
Whose hearts cup does not know breaking with grief!
Who always remained ecstatic with pleasure and exhilaration!

Haath jiss gulchein ka hai mehfooz nok-e-khar sey;
ishq jiss ka bey khabar hai hijr kay aazar sey
The gardener whose hand is safe from thorns tip;
whose love is unaware of the pathos of separation.

Kolfat-e-ghum garchih oss kay roz-o-shabb sey door hai;
zindagi ka raaz oss ki ankhh sey mastoor hai.
Though griefs affliction is far from his life;
the secret of life is concealed from his eyes.
218

Ay keh nazm-e-dehar ka idraak hai hasil tojhey;
kiyuon nah aasan ho ghum-o-andoh ki manzil tojhey.
:
(Zamaney kay kaarobar sey aagahi.)
O the one with comprehension of lifes affairs!

Why should not grief and sorrow be easy for you?

Hai abud kay noskhah-e-deirinah ki tamheed ishq;
aql-e-insani hai fani, zindah-e-javid ishq.

(Porana yaani aazmoodah noskhah.)
Love is the introduction to the Eternitys old treatise;
human intellect is mortal but Love is eternally alive.

Ishq kay khurshid sey shaam-e-ajal sharmindah hai;
ishq soz-e-zindagi hai, ta abud paindah hai.
The evening of death is no match to the sun of Love.
Love is the warmth of life and lasts till eternity.

Rokhsat-e-mehboob ka maqsad fana hota hai;
josh-e-olfat bhi dil-e-aashiq sey kar jaata safar.
If annihilation had been intended for the departed beloved;
Loves zeal would have also departed from the Lovers heart.
219

Ishq kochh mehboob kay murney sey mur jaata naheen;
rooh mein ghum bun kay rehta hai, magar jaata naheen.
Love does not die by the beloveds death;
it stays in the soul as grief but does not die.

Hai baqaey ishq sey paida baqa mehboob ki;
zindagani hai adum na-ashna mehboob ki.
Lovers immortality is the beloveds immortality;
the beloveds life is unacquainted with mortality.

Aati hai nadi jabin-e-koh sey gaati hoeyi;
aasman kay taeron ko naghmah sikhhlati hoeyi.
(Paharr ka maatha.) :
The spring comes singing from the mountain top

teaching the art of singing to the birds of the sky.

Aeinah roshan hai oss ka surat-e-rokhsar-e-Hoor;
gar keh wadi ki chatanon per yeh ho jaata hai choor.
Its mirror is bright like the Houris cheek,
but falling on valleys rocks it is shattered.

Nehar jo thhi, oss kay gohar piyarey piyarey bun gaaey;
yaani oss aftaad sey pani kay taarey bun gaaey.
220
(Khharra.) :
The rivers pearls ever more beautiful became;

that is by this fall they waters stars became.

Jooey seimaab rawan phhat kar perishan ho gaeyi;
moztarib boondon ki ekk dunya numayan ho gaeyi.
(Behtay parah ki nadi.)

:
The river of flowing mercury spread and became scattered;
a whole entire world of restless drops became manifest;

Hijr, onn qatron ko laikan wasl ki taalim hai;
duo qadam per pher wohi misl-e-taar-e-seim hai.
:
(Chaandi kay taar ki tarah.)
But separation is the training for reunion to those drops,

after a while the same river is running like a silver string.

Eik asliyat mein hai nehar rawaan zindagi;
gar kay rifaat sey hajoom noa-e-insan bun gaeyi.
The flowing river of life is of the same origin;
falling from high it became the concourse of humanity.

Pust-e-alam mein milnay ko joda hotay hein hum;
aarzi forqat ko daaim jan kar routay hein hum.
221
In the depths of this world we part to reunite,

but we cry considering temporary parting as permanent.

Murney waaley murtay hein laikan fana hotay naheen;
yeh haqiqat mein kabhi hum sey joda hotay naheen.
Though the dead do die they do not perish;
really they do not get separated from us.

Aql jiss dum dehar ki aafaat mein mehsoor ho;
(Ghheri hoeyi.( :
)Chhopi hoeyi.) :
ya jawani ki andhairi raat mein mastoor ho.
When Intellect be surrounded in worldly calamities,

or when it be besieged in the dreary night of youth;

Daaman-e-dil bun gaya ho razmgah-e-khair-o-shar;
rah ki zolmat sey ho moshkil sooey manzil safar.
:
(Naiki aur badi ka maidan-e-jung.)
When the hearts skirt be the battle field of good and evil;
when journey to the goal be difficult in roads darkness;

Khizar himmat ho gaya ho aarzoo sey goshah-gir;
222
fikr jabb aajiz ho aur khaamosh awaaz-e-zamir.

(Tunhaeyi kay konay mein baithhney wala.)
When the Khizar of courage may be resigned from longing;
when Intellect be helpless and conscience a silent voice;

Wadi-e-husti mein koeyi hum safar takk bhi nah ho;
jaadah dikhhlaney ko jugnu ka sharar takk bhi nah ho.
When not a single fellow-traveler be in the vale of life;
when not even fire-flys spark to show the way there be.

Murnay waalon ki jabin roshan hai iss zolmaat mein;
jiss tarah taarey chamaktey hein andhairi raat mein.
The foreheads of the dead brighten up in this darkness
as stars are shining in the darkness of the night.
THE MUSLIM
This poem also is an allegory in which the first part describes a voice
from the invisible world inquiring from Allamah Iqbal the reason for his
poetry being based on the history of the Muslim Ummah, which it calls
anachronistic. In the second part the Allamah describes some of the
important attributes of a sincere Muslim, and justifies basing his poetry on
the theme of Islam. He has presented himself as a true specimen of Muslims.
The climax is reached in verses 8-11, which is the central theme of the
poem.
The secret of Allamahs optimism lies in the fact that his message is
based on the Message which is whole, nothing but whole Truth; that is
Islam. A true Muslim never gives up hope.
223

1912 ) )

Her nafas Iqbal teyra aah mein mastoor hai;
seinah sozan tera faryaad sey maamoor hai.
(Chhopa hoa.( :
)Bhara hoa.) :
O Iqbal! Every breath of yours is veiled in sighs;

your burning breast is filled with complaint.

Naghmah-e-ummeid teyri brabt-e-dil mein naheen;
hum samajhtay hein yeh Laila teyrey mehmal mein naheen.
(Dil ka saaz.) :
The song of hope does not exist in the harp of your heart;
we think this Lailah does not exist in your camel-litter.

Gosh awaaz-e-sarood-e-raftah ka joya tera;
aur dil hungamah-e-haazir sey bey perva tera.
(Kaan.( :
)Gozray waqton ka naghmah.(
)Motlaashi.) :
Your ear is the seeker of the sound of bygone lyre

224
and your heart is unconcerned with todays affairs.

Qissah-e-gul hum nawayan-e-chaman sonntay naheen;
ehal-e-mehfil teyra paigham-e-kohan sonntay naheen.
Your garden companions do not listen to the tale of roses;
the assemblys people do not listen to your old message.
!

Ay daraey carvaan-e-khofta paa! Khaamosh reh;
hai bohat yaas aafrin teyri sada khaamosh reh.

:
(Dabbay paon chalta hoa carvaan.(
)Na-ummeidi phhailaney waali.)

O bell of the sleeping caravan! Be quiet
your call is very frustrating! Be quiet.

Zindah pher woh mehfil-e-deirinah ho sakti naheen;
shamaa sey roshan shabb-e-duo shinah ho sakti naheen.
:
(Gozray hoay kal ki raat.)
That old assembly cannot be brought back to life.

The yesternight cannot be illuminated with candle.
!

Hum nashin! Moslim hon mein, Towhid ka haamil hon mien;
225
iss sadaqat per azal sey shahid-e-aadil hon mien.

(Sacha gawah.) :
O Companion! I am a Muslim, I am the harbinger of Tawhid;

since eternity I am the sincere testifier of this Truth.

Nabz-e-moujoodat mein paida hararat iss sey hai;
aur Moslim kay takhiyal mein jisarat iss sey hai.
(Bey-baaki.)
:
The warmth in the pulse of the universe is from this

and the courage in the Muslims thought is from this.

Haq ney alam iss sadaqat kay leay paida kiya;
aur mojhey iss ki hifazat kay leay paida kiya.
God created the universe for this Truth
and created me for its guardianship.
(Allusion to the Holy Quran 51:56. True service to God implies firm belief
in His Tawhid and other attributes, not only in words but by affirmation with
the heart and by deeds in His cause and in the service of humanity as is
required by the Holy Quran.)

Dehar mein gharat-gar-e-baatil prasti mien hoa;
haq tuo yeh hai hafiz-e-namoos-e-husti mien hoa.
(Izzat.) :
I became the destroyer of false worship in the world;

the truth is that I became the protector of Existence honour.

226
Meyri husti perhan oriyani-e-alam ki hai;

meyrey mitt jaaney sey roswaeyi bani Adam ki hai.
My life is the cover for the worlds nakedness;
my destruction is the disgrace of the human race.
(Allamah Iqbal sincerely believed that the decline and fall of the Muslim
world to its present abject state is the cause of the ethical and moral
degeneration of the whole human race. This, in its turn, is the cause of the
evils in the present day world.)

Qismat-e-alam ka Moslim kokab-e-tabindah hai;
jiss ki tabaani sey afsoon-e-sehar sharmindah hai.
(Roshan sitarah.) :
The Muslim is the shining star of the universes destiny;

the spell of the morning by whose brilliance is shy.
(These two verses show the supremacy of Man in the creation of God.
According to Allamah Iqbals concept of Khudi Man reaches perfection and
the zenith of his spiritual progress by complete submission to God, which is
what Islam is.)

Aashkara hein meri aankhhon peh asrar-e-hayat;
kaeh naheen saktay mojhey noumeid-e-paikaar-e-hayat.
The secrets of life are open to my eyes;
I cannot be considered lacking hope in the battle of life.

Kabb draa sakta hai ghum ka aarzi manzir mojhey;
hai bhrosa apni millat kay moqadar per mojhey.
How can the transient scene of grief frighten me!
Confidence in destiny of my Millat strengthens me.
227

Yaas kay ansar sey hai azad meyra rozgaar;
fateh-e-kamil ki khabar deyta hai josh-e-kaarzar.
My world is free of the component of despair;
the zeal for battle gives the news of complete victory.

Han yeh such hai chashm ber ehad-e-kohan rehta hon mien;
(Gozray waqt per nazar.) :

ehal-e-mehfil sey porani daastan kehta hon mien.
Yes, it is true I keep my eye on the old times;
I relate the old story to the assemblys audience.

Yaad-e-ehad-e-raftah meyri khak ko ikseer hai;
meyra maazi meyrey istiqbal ki tafseer hai.
Memory of the past age is the elixir for my life;
my past is the interpretation of my future.

Saamney rakhhta hon oss dour nishat afza ko mien;
deikhhta hon dosh kay aeinay mein farda ko mien.
(Gozra kal.( :
(Aaney wala kal.) :
I keep that pleasurable period before me;

I see the tomorrow in the mirror of today.
228
THE RENAISSANCE OF ISLAM

Dr Khalil writes: Many poems in the book express Allamah
Iqbals frustration at the state of affairs in the Muslim world and the Muslim
society in it. Khizar-i-Rah is the last such poem. Perusal of these poems
creates some degree of frustration in the reader which is only temporary till
he reads the next poem. Tuloo-i-Islam leaves the reader filled with lasting
enthusiasm produced by the message of hope contained in it, as he finishes
the serious part of the book.
The poem was written in the early 1920s soon after World War I, and
deals with the aftermath of that war with respect to the Muslims. Though it
deals with the defeat and dismemberment of the Uthmaniyah Khilafah into
small secular nation states and complete subjugation of these states by the
Western Christian powers at the end of the war, it brings the good news of
hope and encouragement. It consists of nine stanzas, each with a different
cadence and covers the following subjects:
1. The starting point and the leading theme is the reassuring thought
that the time has come for re-awakening of the Muslim world and reassertion of Islamic values.
2. In order to regain their past glories Muslims must: a) Recognize the
elevated place of Man in the universe, which can be attained only by
acquiring Islamic virtues, and appreciate the unity of mankind, which is
above race and colour. This is also the essence of the teachings of the Holy
Quran as has been explained and documented at appropriate places earlier.
b) Recognize their high destiny as the architect of the new world order. c)
Review the degeneration of the Muslim world, which has resulted from
complaisance and ignoring the message of God in the Holy Quran. d)
Recognize the value of Aiman and develop it in their lives. e) Work together
in the struggle for establishment of a new world order of a united supernational millat instead of unconnected geographical nations.
3. Attention has been drawn to the ethical degeneration of the Western
world and society to show the impropriety and inadequacy of their norms as
guidelines for the Muslim world.
Taloo-e-Islam

Dalil-e-sobh-e-roshan hai sitaron ki tonak-taabi;
229
ofaq sey aaftab obhra, gaya dour-e-gran khwabi.
)Gehri neind.) :( Kum roshni.( :

The fading glitter of stars is the signal of a bright dawn;
the sun has risen from the horizon, the time of deep stupor is gone!

Arooq-e-mordah-e-Mashriq mein khoon-e-zindagi dourra;
samajh saktey naheen iss raaz ko Sina-o-Farabi.
(Mordah rugein.) :
Life-blood has started flowing through the dead arteries of the East;
this secret is incomprehensible to Sina and Farabi!

Mosliman ko Mosliman kar diya toofan-e-Maghrib ney;
talatam-haey darya he sey hai gohar ki siarabi.
The storm of the West has made the Muslim into a real Muslim;
only the upheavals of the sea bring the pearls beauty to its perfection.

Ataa Momin ko pher dargah-e-Haq sey honay wala hai;
shakoh Turkmani, zehun Hindi, notq Aarabi.
:
(Arabon jaisi qowwat-e-goftar.)
The Muslim is to be endowed again from the Gods Court with Turkomans
dignity*, Indians intellect**, Arabs eloquence.***
(*They are members of any of the chiefly Muslim Turkish tribes inhabiting
Turkomanistan, Uzbekistan and Kazakistan. During the period of the zenith
of the Muslim world the people of this region were a formidable force and
ruled over a vast territory from Central Asia to India. They were very much
respected for their prowess and political power.
230
**In ancient times in the fourth and fifth centuries B.C. India was famous
for its learning and intellect. In this respect it was one of the five prominent
cultures of that period, viz. Indian, Greek, Zoroastrian, Egyptian,
and Chinese.
***In the pre-Islamic as well as in the early Islamic period Arabs were
famous for their proficiency in language. They were so proud of the
richness, prosody and rhetoric of their language that they called other
nations as dumb and mute (`ajam). This word became and still is
synonymous with non-Arab though the epithet no longer applies.)

Asar kochh khwab ka ghonchon mein baqi hai tuo ay bulbul;
nawa ra talakh-ter mi-zun cho zouq-e-naghmah kum-yaabi.
[Jabb naghmah sonnaney mein kumi deikhhay

tuo awaaz ko boland kar dey.]
If some slumber is lurking still in the flower buds:

Strike the beat harder if the taste for music is lacking.*
(*This is the first line of a verse of the famous Persian poet of India, Saiyyid
Muhammad Jamal al-Din Urfi. The complete verse is as follows: Strike the
beat harder if the taste for music is lacking; strike livelier the marching
songs if the load is heavy.)

Tarrap sehan-e-chaman mein, ashiyan mein, shakhsaron mein;
joda paray sey ho sakti naheen taqdir-e-seimabi.
Jump restlessly in the garden, in the nest, in bowers:
it is impossible to deprive mercury of its restlessness.

Woh chashm-e-pak bein kiyuon zeenat bergustwan deikhhay;
nazar aati hai jiss ko mard-e-ghazi ki jigar taabi.
231
(Jungi saaz-o-saaman.) :
Why should the eye used to chaste things see coat of arms
when it is able to see the valour of the Ghazis * soul!
(*Muslim fighter in the cause of God)

Zamir-e-lalah mein roshan chiragh-e-aarzoo kar dey;
chaman kay zarrey zarrey ko shaheed-e-jostjoo kar dey.
O God, light the candle of Longing in the tulips heart;
make every speck of gardens dust
a martyr searching for the Truth.

Sarishk-e-chashm-e-Moslim mein hai neisan ka asar paida;
(Ansoo.( :
Khalil-Ullah kay darya mein hon gay pher gohar paida.
)Baarish ka woh qatrah jo seipi per gir kar moti bun jaata hai.)
The effect of spring showers exists in the Muslims tears.
Pearls are to be produced again in the ocean of Ibrahm A.S.
(Nesan: This is the spring rain. In Persian and Urdu legends its drops are
believed to produce pearls in some bivalves. The metaphor means that the
tears produced by the Muslims eyes as a result of the calamities they are
facing will result in pearls, i.e. their apparent calamities will soon turn
into successes.)

Kitab-e-Millat-e-Baiza ki pher shirazahbundi hai;
yeh shakh-e-Hashmi karnay ko hai pher burg-o-ber paida.
232
(Morad hai Musliman.(

)Monazzim hona.)
The Book of the Muslim nation is being organized again!

This Hashimite Branch is going to blossom again!
(Hashimi, Hashimite Branch or Bani Hashim: This is the branch of the
Ismelite section of the progeny of Ibrahim A.S. As the Holy
Prophet (S.A.W.) belonged to Bani Hashim the term is extended to all
Muslims.)

Rabood aan Turk-e-Shirazi dil-e-Tabraiz-o-Kabul ra;
) (
[Woh Shirazi Turk (Saadi Shirazi)
Tabraiz aur Kabul ka dil chhein kar ley gaya.]

saba karti hai booey gul sey apna hum-safar paida.
The beloved of Shiraz has won the hearts of Tabriz and Kabul!
The zephyr produces its fellow traveler from rose fragrance!
(Turk-i Shirazi: This refers to Shaikh Musleh al-Din Sa`di Shirazi. His
poetry is very popular among all Muslims including Afghans, which is
a sign of the attachment of Muslims to their heritage.)

Agar Usmaniyuon per koh-e-ghum toota tuo kaya ghum hai;
keh khoon-e-sadd hazaar anjam sey hoti hai sehar paida.
The avalanche of calamity over Uthmanis is not to be bereaved as the dawn
is produced after destruction of myriads of stars!

Jahan baani sey hai doshwar-ter kaar-e-jahan beini;
jigar khon ho tuo chashm-e-dil mein hoti hai nazar paida.
233
(Hakoomat ka kaam.( :
)Dunya ka moshahidah karna.)

Insight into the world is more difficult than the worlds sovereignty!
Insight is produced only when the heart melts into blood!

Hazaaron saal nargis apni bey noori peh routi hai;
barri moskil sey hota hai chaman mein deidahwar paida.
(Sahib-e-basirat; door-andaish.) :
For thousands of years narcissus bemoans its lack of luster:
the discerning person is produced in the garden with difficulty.

Nawa paira ho ay bulbul* keh ho teyrey trannam sey;
kabootar kay tun-e-nazok mein shaheen ka jigar paida.
(*Apni taraf asharah hai.)

*
Sing O Nightingale so that with your modulations
the falcons heart in the pigeons frail body be produced.

Terey seinay mein hai poshidah raaz-e-zindagi kaeh dey;
Musliman sey hadis-e-soz-o-saaz-e-zindagi kaeh dey.
Concealed within your heart is the secret of life.
Relate to the Muslim the traditions of pathos of life.

Khodaey Lam Yazal ka dast-e-qodrat tou, zoban tou hai;
yaqin paida kar ay ghafil keh maghloob-e-goman tou hai.
234
(La-zawal.) :
You are the potent hand and the word of

the Eternal God O imprudent one!
Develop Faith as you have been overcome with doubts.
(This verse stresses the importance of Aman in achieving success.)

Parey hai charkh-e-neili faam sey manzil Mosliman ki;
sitarey jiss ki gard-e-rah hon, woh carvan tou hai.
(Neila aasman.) :
The Muslims destination is beyond the azure colored sky;

you are the caravan the dust of whose trail are stars!

Makan faani, makin aani, azal teyra, abud teyra;
(Waqti, lamah bhar kay leay.)

:
Khoda ka aakhri paigham hai tou, javidan tou hai.
The house is ephemeral, the dweller is momentary,

yours are the Beginning and the End.
You are the Final Message of God and you are eternal!

Hinna bund aroos-e-lalah hai khoon-e-jigar teyra;
teri nisbat Brahimi hai, maamar-e-jahan hai tou.
(Mehindi lagaey.( :
)Dulhan.) :
Your life-blood adorns with myrtle the bride called tulip!

Your origin is from Ibrahim, you are the worlds architect!
235

Teri fitrat amin hai momkinaat-e-zindagi ki;
jahan kay johar-e-mozmer ka goya imtihan tou hai.
)Chhopi hoeyi slahiyat.) :

(Zindagi ki traqi kay imkinaat.(
Your nature is the custodian of all lifes possibilities;
so to say you are the touch-stone for worlds hidden jewels!

Jahan-e-aab-o-gill sey alam-e-javid ki khater;
nabawwat saath jiss ko ley gaeyi woh armoghan tou hai.
(Tohfah.) :
From the material world to the Eternal world,

you are the gift which the Holy Prophet (S.A.W.) took!

Yeh noktah sargozasht-e-Millat-e-Baiza sey hai paida;
keh aqwaam-e-zamin-e-Aishia ka pasban tou hai.
(Bareeki.) :
The history of the Muslim nation reveals the secret

that you are the protector of the nations of Asia.

Sabaq pher parrh sadaqat ka, adalat ka, shojaat ka;
liya jaaey ga tojh sey kaam dunya ki imamat ka.
Learn again the lesson of Truth, Justice, and Bravery!
236
You are to be entrusted with the worlds leadership!

Yehi maqsood-e-fitrat hai, yehi ramz-e-Muslimani;
(Fitrat ki marzi.( :

)Haqiqat.) :
akhowwat ki jahan giri, mohabat ki frawani.
This alone is the creations objective; this alone is Islams secret

that there should be universal brotherhood, abundant love!

Bottaan-e-rung-o-khon ko torr kar millat mein gom ho jaa;
nah Turani rehey baqi, nah Irani, nah Afghani.
Breaking the idols of race and colour merge into the millat;
there should be neither Turanian, nor Iranian, nor Afghanian!
(Turani: The term applies to any of the peoples who live in Turan,
which is the region north of the River Oxus.)

Miyan-e-shakhsaran sohbat morgh-e-chaman kabb takk;
terey baazoo mein hai pervaaz-e-shaheen-e-Quhistani.
(Iran ka eik ilaqah.) :
How long the companionship of gardens birds

inside the gardens confines?
Your wings are capable of the flight of Quhistans falcon!
(Quhistan: This is a tract of land in Kerman, now in Iran.
The falcons of Quhistan are famous for the elegance and swiftness of flight.)

237
Goman abad-e-husti mein yaqin mard-e-Musliman ka;

biyaban ki shabb-e-tareek mein qandeel-e-rahbani.
In the world of existence full of doubts,
the Muslims Faith is like a beacon of light
in the dark night of the wilderness.

Mittaya Qaiser-o-Kisra kay istabdaad ko jiss ney; woh kaya thha,
zor-e-Haider, faqr-e-Bu Zar, sidq-e-Salmani (R.A.).
What could demolish the grandeur of Qaiser and Kisra?
Nothing but Haiders prowess, Bu Dhars faqr, Salmans truth.
(Qaiser-o Kisra: The Caesars of the Roman Empire and the Persian Emperor
in whose reign Iran was conquered by Muslims. Haider: Another name
of Ali R.A. Bu Zar: Well known companion of the Holy Prophet (S.A.W.)
who is proverbial for his piety, which includes Salman: Salman Farsi R.A.)

Hoay ahrar-e-Millat jaadah paima kis tajamal sey;
tamashaeyi shigaf-e-dar sey hein saddiyuon kay zindani.
(Raastah chalney waaley.(

:
(Darwazey mein reh jaaney wala farq

jiss mein sey deikhha jaa sakta ho.(
)Qiadi.) :
With what dignity did the free men of the millat march out?
The centuries-old prisoners are only watching
the spectacle through doors crevices!

238
Sabaat-e-zindagi aiman-e-mohkam sey hai dunya mein;

keh Almani sey bhi paindah-ter nikla hai Turani.
(Germany ka bashindah.) :
Stability of life in this world is bestowed by firm Faith;
the Turanian has proved even longer lasting than the German.*
(*Reference to the continuation of war by the Turks against Greeks after the
formal termination of World War I. As the Greeks were fighting on the
strength of British support this was really a war against the British, who
were a world power at that time.)

Jabb iss angarah-e-khaki mein hota hai yaqin paida;
tuo kar leyta hai yeh baal-o-per-e-Rooh-ul-Amin paida.
(Morad hai insan.(

:
)Hazrat Jibril A.S.) )(:

When Faith is created in this earthly ember;
it itself creates wings and plumage of Jibril!

Ghulami mein nah kaam aati hein shamshirin nah tadbirin;
jo ho zouq-e-yaqin paida tuo katt jaati hein zinjirin.
(Aiman ki qowwat.) :
Neither swords nor plans are of any avail in slavery;

chains are cast away when taste for Faith is created.

Koeyi andazah kar sakta hai oss kay zor-e-baazoo ka;
nigah-e-mard-e-Momin sey badal jaati hein taqdirin.
Can anyone assess the strength of his arms?
239
Destinies are changed by the Believers mere glance!

Valayat, padshahi, ilm-e-ashiya ki jahan geeri;
yeh sabb kaya hein, faqat ekk noktah-e-aiman ki tafseerin.
Sainthood, sovereignty, the universality of material knowledge:
What are all these except unraveling of the secrets of Faith!

Brahimi nazar paida magar moshkil sey hoti hai;
hawus chhop chhop kay seinon mein bana leyti hai tasweerin.
It is however difficult to develop Ibrahims vision;
greed creates subconscious images stealthily in the vision!

!
Tameez-e-bandah-o-aaqa fasaad-e-aadmiyat hai;
hazr ay chirah-dastan! Sakht hein fitrat ki taazeerin.
)Zaalim.( :( Dar, khouf.( :
)Sazaein.) :
The ruled and rulers discrimination is the bane of humanity.

Beware; O oppressors the punishments of God for this are severe!

Haqiqat eik hai her eik shaey ki, khaki ho keh noori ho;
lahoo khurshid ka tappkay ga agar zarrey ka dil cheerin.
The essence of everything is the same, be it of dust or light;
Suns blood would drip by cutting the core of dusts speck.*
(*Allusion to the creation and existence of the spiritual universe, which also
contained angels, made of light, and the material universe, which includes
240
Man made of dust. This verse, read with the previous one means all creation
of God is equal.)

Yaqin mohkam, amal pehum, mohabat faateh-e-alam;
jahad-e-zindgani mein hein yeh mardon ki shamsheerin.
Firm Faith, constant struggle, Love, conquest of the universe;
these are the swords for the brave men in the battle of life.

Chih bayad mard ra tabaa-e-bolanday, mashrab-e-naabey;
dil-e-garmay; nigah-e-pak beinay, jan-e- bitaabay.

()
[Mard-e-Haq ko kon sey saaman ki zaroorat hai?

(Sirf oss saaman ki keh oss ki)
tabiyat boland ho, oss kay taur tariqay pak hon,
oss ka dil khalq-e-Khoda ki mohabat sey garam ho,
oss ki nigah hamaishah pakeezgi per rehey
aur oss ki jan sachaiyuon kay phhailaney kay leay bey qarar ho;
(jiss kay pass yeh saaman moujood ho,
ossey kissi doosarey saaman ki zaroorat naheen).]
What is expected from the brave?
241
High disposition, sincere creed, warm heart,

immaculate vision and restless soul!

Oqabi shaan sey jhapatay thhey jo, bey baal-o-per niklay;
sitarey shaam kay khoon-e-shafaq mein doob kar niklay.
(Shaam kay waqt jabb sooraj gharoob honay lagta hai

tuo aasman per sorkhi chha jaati hai.)
Those who had attacked like eagle emerged as wingless;

the evening stars after diving into dusks blood emerged shining!
(Reference to the defeat of Germans in World War I,
which rendered them powerless)

Hoay madfoon-e-darya zir-e-darya tairnay waaley;
(
)
tamanchay mouj kay khhatey thhey jo, bun kar gohar niklay.
(Darya mein dafan ho gaaey
(asharah hai German aabdozon ki taraf

jo pehli Jung-e-Azeem mein dabo di gaeyi thhein).
Those accustomed to swimming under the sea were buried under the sea.
Those who bored ocean waves dashes emerged as pearls!
(Allusion to the inability of submarines,
invented by Germans, to win the war)

242
Ghobar-e-rehgozar hein, kimiya per naaz thha jinn ko;

jabeenin khak per rakhhtey thhey jo, ikseer-gar niklay.
Those who were proud of alchemy are like the way side dust!
Those who humbly prostrated before God emerged as elixir makers!
(Allusion to scientists and materialists)

Hamara narm-rao qasid payam-e-zindagi laya;
khabar deyti thhein jinn ko bijliyan woh bey khabar niklay.
(Aahistah chalney wala qasid.)

:
Our slow-moving messenger has brought the message of life:
Those who got electric messages emerged as uninformed!
(Allusion to spiritual persons whose spiritual powers
attain what arms and ammunition cannot.)

Haram roswa hoa Pir-e-Haram ki kum-nigahi sey;
) :

jawanan-e-Tataari kis qadar sahib-e-nazar niklay.
(Makkah kay mohaafiz (morad hein Arab qabeyl kay sardar

jinnhon ney Europe kay Issaiyuon kay saath gathh jorr kar kay
Turkon kay khalaf badshahi kay lalach mein jung ki.)
The Haram has been disgraced by the priests short-sight;
with what excellent insight the Tatar youth have come out!
(This refers to the damage to the Holy Land and the world of Islam in
general and to the glory and sanctity of the Holy Kabah in particular by
the treachery of the Arabs.)
243

Zamin sey nooriyan-e-aasman pervaaz kehtey thhey;
yeh khaki zindah-ter, paindah-ter, taabindaah-ter niklay.
(Morad hein farishtay.)

:
Angels, the denizens of celestial world, were saying to the earth:

These earthly men emerged more lively,
more virulent, more splendid!

Jahan mein ehal-e-aiman surat-e-khurshid jeetay hein;
idhar doobay, odhar niklay, odhar doobay, idhar niklay.
The men of Faith live in the world like the sun;
set here, come out there, set there, come out here!
(Allusion to the Holy Quran 2:154 and 3:169, according to which people
who lose their physical life in the cause of God should not be considered as
dead. Also, the light of Truth which illuminates the heart of a man of Faith
cannot be extinguished. Faith keeps on fighting and struggling in the pursuit
of their goal incessantly all over the world in cooperation with each other.
This makes the infidels lose the war at the end.)

Yaqin afraad ka sarmayah-e-taamir-e-millat hai;
yehi qowwat hai jo surat-gar-e-taqdir-e-millat hai.
The individuals Faith is the means of national renaissance;
this is the force which shapes the nations destiny!

Tou raaz-e-kun fakan hai, apni aankhhon per ayan ho jaa;
khudi ka raaz-dan ho jaa, Khoda ka tarjoman ho jaa.
244
(Khoda ney kaha aur dunya wujood mein aaeyi.)

You are the secret of Kun Fikoon*, be manifest to yourself;
become the knower of the secret of Khudi, become interpreter of God.
(*This is an invitation to Muslims to realize the greatness of Man and
specially that of Muslims, whose life is totally dedicated to God and who
live for and die in His cause. This whole stanza is an invitation to the
Muslim Ummah to acquire Islamic virtues.)

Hawus ney kar diya hai tokrray tokrray noa-e-insan ko;
akhowwat ka biyan ho jaa, mohabat ki zoban ho jaa.
Human greed has torn the human race into pieces;
be the declaration of fraternity, become the language of Love.

!
Yeh Hindi, woh Khorasani, yeh Afghani, woh Turaani;
tou ay sharmindah-e-sahil! Ochhal kar bey karan ho jaa.
This is Indian, that Khurasanian, this Afghanian, that Turanian is:
O you disgraced by nationalism, jump out and become boundless.

!
Ghobar aaloodah-e-rung-o-nasb hein baal-o-per teyrey;
tou ay morgh-e-Haram! Orrney sey pehaley per-fishan ho jaa.
(Morad hai Musliman.)
:
Your wings and plumage are polluted with race and colours dust;
O Harams bird! Flutter your wings before you become ready for flight.
(Harams Bird: Muslim Ummah)
!

245
Khudi mein doob jaa ghafil! Yeh sirr-e-zindagani hai;

nikal kar halqah-e-shaam-o-sehar sey javidan ho jaa.
O imprudent one! Dive in Khudi, this is the secret of life;
relinquishing the narrow confines of time become eternal.

Mossaf-e-zindagi mein seerat-e-foulaad paida kar;
(Raisham aur makhmal.) :

shabistan-e-mohabat mein harir-o-perniyan ho jaa.
In the battle of life acquire the nature of steel.
In the Loves bed-chamber become soft like silk.

(This and the next verse is an allusion to the Holy Quran 48:29, which
instructs Muslims to unite and be firm against infidels and kind and
affectionate to believers.)

Gozar jaa bun kay sial-e-tund rao koh-o-biyaban sey;
gulistan rah mein aaey tuo jooey naghmah khwan ho jaa.
)Naghmey gaaney waali nadi.)

:
(Taizi sey behnay wala sialaab.)

:
Transcend mountains and deserts like a furious flood;
if there be a garden in your path, become a melodious brook.

Terey ilm-o-mohabat ki naheen hai intiha koeyi;
naheen hai tojh sey barrh kar saaz-e-fitrat mein nawa koeyi.
The bounds of your Knowledge and Love are none;
melody sweeter than you in the Divine orchestra is none!
246

Abhi takk Adami siad-e-zaboon-e-sheharyari hai;
qiyamat hai keh insan noa-e-insan ka shikari hai.
(Aajiz aur bey bus shikar.)

:
Humanity is still the helpless prey to imperialism;
outrageous that Man is the hunter of the human race!

Nazar ko kheerah karti hai chamak teehzib-e-haazir ki;
yeh sannaeyi magar jhootay nagon ki raizah-kaari hai.
)Kaarigari.( :( Chaka-chond.( :
)Naginay aur jawaharat jarrna.)

The glitter of modern civilization dazzles the eye,
but this is the luster of unreal jewels only!

Woh hikmat naaz thha jiss per khiradmandaan-e-Maghrib ko;
hawus kay punjah-e-khoonein mein taigh kaarzaari hai.
(Maghrib kay sahib-e-aql.) :

The science which was the pride of the Wests sages
is the battle-sword in the blood-stained clutches of greed!

(Allusion to the atrocities to and usurpation of the wealth of non-European
peoples, especially Muslims by the Europes imperialist nations during their
entire history)

Tadabbar ki fason kaari sey mohkam ho naheen sakta;
247
jahan mein jiss tamaddan ki bana sarmayah-daari hai.

(Jadoo-gari.) :
The magic of prudence cannot make stable

the civilization which is based on capitalism.
(This is a warning by Allamah Iqbal that the Western system, based on
capitalism-imperialism, will not last in spite of the magic of political
maneuvering. In view of the collapse and ultimate demise of the communist
world this seems to be paradoxical. This is so because we are accustomed to
considering only two systems, i.e. capitalism and communism. The Muslim
world has been so much frustrated and over-awed by the glitter of the
Western world that it has completely forgotten the potential of the Islamic
political-economic system. Allamah Iqbals works also give the false
impression that he was pro-Communist and anti-capitalist. However, a little
thought and deep study of his works would show that his support of
communism was only apparent and transient and revealed only his
temporary satisfaction in the sense that in his view the advent of
communism posed the first threat to the capitalist system. The capitalistcommunist fighting gave the Muslims a respite and a golden opportunity to
reconstruct their material and spiritual world and eventually be able to deal a
final deadly blow to both these systems and establish the Islamic system. He
has repeatedly shown his disapproval and unhappiness with the communist
system, as he has done with the capitalist system. His forecast contained in
this verse has been partially fulfilled in the demise of communism. Now that
the Islamic world is waking up from its deep stupor the conflict with the
Western world and its systems is inevitable. In this conflict the Islamic
system will succeed. However, it will not come as a miracle but will have to
be achieved by the Muslim world through their sweat and blood. This
latter thought is conveyed in the next two verses.)

Amal sey zindagi bunti hai jannat bhi, jahannum bhi;
yeh khaki apni fitrat mein nah noori hai nah naari hai.
Dynamism establishes life; bestows heaven as well as hell;
this earthly creature in its nature is neither angelic nor infernal.
248

Kharosh aamoz-e-bulbul ho, girah ghonchay ki waa kar dey;
keh tou iss gulistan kay waastey baad-e-bahaari hai.

(Bulbul ko naghmah saraeyi sikhha.)
Partake the nightingales clamour;
open the flower bud as your person is the spring breeze for this garden.
(This and the following verses to the end of the poem contain the message of
hope and prompting for struggle for Muslims. The climax is reached in the
last verse of the poem in which the poet invites Muslims to revolutionize the
world and establish the new Islamic world order.)

Pher othhi Aishia kay dil sey chingari mohabat ki;
zamin jolan-geh-e-atlas qabyaan-e-Tataari hai.
(Maidan-e-kaarzaar.( :
)Raisham.) :
The spark of Love has again risen from the Asias heart:
the world is the parading ground of the satin-clad Tatars.

Biya paida kharidarst jan-e-natwaaney ra;
)

pas az moddat gozaar aftaad ber ma carvaaney ra.
[Aa keh jan-e-natwaan kay leay kharidaar paida ho gaya hai;

moddat kay baad qaflah hamarey pass sey gozra hai.
(morad yeh hai keh arsay kay baad
249
hamari aarzooein ber aaney ka mouqah paida hoa hai.)

Come, a purchaser has appeared for this frail soul:
After a long time a caravan has arrived at our place.
(Allusion to the Holy Quran 12:19. The arrival of the caravan at the well
into which Yusuf A.S. had been thrown was the turning point in his life. In
the same way the present time, when the Western world is losing its
credibility, is the turning point in the life of the Muslim Ummah.)

Biya saqi nawaey morgh-e-zaar az shakhsar aamad;
bahaar aamad, nigaar aamad,
nigaar aamad,
qarar aamad.
( ! )
[Ay saqi! (Aa sharab ki mehfil aarastah kar)

shakhon sey parindon kay naghmay othhney lagay,
bahaar aa-gaeyi, iss leay keh mehboob aa-gaya
aur oss ki wajah sey dil ko chian nasib hoa.)
Come, O cup-bearer,
the sad birds music is coming from the bower;
spring has come, the beloved has come,
as the beloved has come tranquillity has come!

Kashid abr-e-bahaari khaimah andar wadi-o-sehra;

sadaey aabsharan az fraaz-e-kohsar aamad.
[Bahaar kay baadal ney apna khaimah wadi

aur sehra mein nasab kar diya;
250
paharron ki chotiyuon sey aabsharon ki sadaein boland hoein.)

The spring cloud has established its camp up hill and down dale;
the sound of waterfalls from the mountain tops has come!

Surt gardum tou hum qanoon paishin saazadah saqi
keh khail-e-naghmah perdaazan qataar andar qataar aamad.

[Saqi! Mien teyrey qorban jaaon,
tou bhi inaam-o-bakhshash ka porana dastoor

az sar-e-nau tazah kar;
iss leay keh naghmay gaaney waalon kay groh
qataar dar qataar chaley aa-rehey hein.]
I have surrendered my life to you, O cup-bearer;
you should also sing the futures songs;
because in rows after rows groups of singing birds have come!

Kinar az zahidan bergir-o-bey bakanah saghar kash;
pas az moddat azein shakh-e-kohan
bang-e-hazaar aamad.

[Tou zahidon sey alag ho jaa
aur bey khoufi sey peina shoroa kar dey;

moddat kay baad porani shakh sey
bulbul ka tranah sonnaney mein aaya hai.]
Withdraw from the ascetics and fearlessly draw the wine cup;
after long nightingales song from this old branch has come!
251

Beh moshtaqan hadis-e-Khwajah-e-Badr-o-Hunain aawar; tassarafhaey penhanash bachashmam aashkar aamad.

( )
)

(

) (

(
) (
[Badr-o-Hunain kay Aaqa Hazrat Rasool-e-Akram (S.A.W.)

ka zikr-e-pak Hazoor (S.A.W.) kay moshtaqon ko sonna;
Hazoor (S.A.W.) ney poshidah jo tassaraf farmaey
woh meyri aankhhon per roz-e-roshan ki tarah aaskarah hein.
(yaani Muslimanon ko iss dour mein kamyabiyan hasil hoein
woh Hazoor (S.A.W.) he kay roohani tassaraf ka karishmah hai).]
Narrate to Lovers the traditions of Badr and Hunains Master;* his hidden
meanings clear to my eyes have become!
(*Reference to the Holy Prophet (S.A.W.): The battles of Badr and Hunain
are of critical importance in Islamic history. The former was the first battle
between the fledgling Millat of Muslims in Madinah Munawarrah and the
pagan Quraish. This battle was critical in that the victory of Muslims
brought credibility and political stability to them. The battle of Hunain was
fought immediately after the conquest of Makkah Muzzamah. This battle
also was decisive in the sense that Muslims were almost defeated on
account of their pride and reliance on their numbers, arms and material
resources instead of their Faith in the Truth of their mission and the help of
God. Ultimately, the Muslims were victorious. This victory completed the
sovereignty of the Islamic State of Madinah over the Arabian Peninsula and
provided the launching pad for their expansion into the world.)

Digar shakah-e-Khalil (A.S.) az khoon-e-ma numnaak mi-gardad;
252
)(
bibazaar-e-mohabat naqd-ma kamil ayyar aamad.
[Hazrat Ibrahim (A.S.) ki shakh hamarey khoon ki aabyari sey

pher tar-o-tazah ho rehi hai;
mohabat kay bagh mein hamari jins bilkol khhari nikli.]
The other branch of Khalil is greening up with our blood;
in Loves market-place our currency full value has become.

Sar-e-khak shaheeday burg-haey lalah mi-paasham;
keh khoonash ba nehaal-e-millat-e-ma saazgar aamad.
[Mien shaheed ki turbat per lalay kay phhool charrha raha hon;
oss ka khoon hamari millat kay drakht kay leay bohat raas aaya.]
I am sprinkling tulip petals at the martyrs grave
as his blood favorable to our nations sapling has become!
''
''
Biya ta gul bifashanaim-o-maey dar saaghar andazaim;

falak ra suqaf bashigafaim-o-tarah-e-digar andazaim.
[Aa ta-keh eik doosarey per phhool charrhaein

aur sharab piyaley mein daalein;
aasman ki chhat mein shigaaf kar dein,
aur niay dour ki bonyaad rakhh dein.]
Come, so that we may sprinkle flowers and pour wine in cup;

253
rend asunder the skys roof and establish a new foundation.

2nd December, 2013
INQILAB
INDIVIDUAL LEVEL
OPTIMISM II
In second part some of the poetical works from books other than Bange-Dara are included, beginning with ghazals from Bal-e-Jibril.
GHAZALEIN: PART TWO
***** (27) *****
!

Tou ay aseer-e-makan! Lamakan sey dour naheen;
woh jalwah gah terey khakdan sey door naheen.
In bondage of space, thou art not far from heaven;
the empyrean is not distant from thy earthly home.

Woh marghazar keh beim-e-khazan naheen jiss mein;
ghumein nah ho keh terey aashiyan sey door naheen.
(Dar, khouf.) :
That rose-embowered garden, immune from winters frost;
254
is closer than it appears to thy grief-tricken soul.

Yeh hai kholasah-e-ilm-e-qalandari keh hayat;
khadang-e-jastah hai laikan kaman sey door naheen.
:
(Kaman sey nikla hoa teer.)
What the ways of the ascetic teach is that all life!

Is like a flying arrow, not far from the bow.

Faza teri meh-o-pervin sey hai zara aagay;
othha, yeh moqam aasman sey door naheen.
Thy reach is far above the spheres of the moon and stars;
if thou but venturest forth, the heavens are not too high.

Kehey nah rah noma sey keh chhorr dey mojh ko;
yeh baat rahrao-e-noktahdan sey door naheen.
On the tortuous path of love, the traveller who knows
may ask his guide to leave him, to seek a lonely trail.
***** (29) *****

Aflaak sey aata hai nalon ka jawab aakhar;
kartey hein khatab aakhar, othhtey hein hijab aakhar.
From the heavens comes an answer to our long cries at last:
255
the heavens break their silence, the curtains rise at last!

Ahwal-e-mohabat mein kochh farq naheen aisa;
soz-o-tabb-o-taab awwal, soz-o-tabb-o-taab aakhar.
Little of change loves fortunes inherit:
born in anguish and fire,
in fire and anguish its end it buys at last.

Mien tojh ko batata hon, taqdir-e-ommam kaya hai;
shamshir-o-sanan awwal, taoos-o-rabaab aakhar.
(Ommat ki jamaa.( :
)Duo saazon kay naam.) :

The destiny of nations I chart for you:
At first the sword and spear;
the zithers, the lutes soft sighs at last.

Maeykhanah-e-Europe kay dastoor niraaley hein;
laatey hein saroor awwal, deytey hein sharab aakhar.
Outlandish are the customs that Europes tavern knows!
It steeps men first in pleasure, the wine supplies at last.

Kaya dabdabah-e-Nadir, kaya shoukat-e-Taimoori;
ho jaatey hein sabb daftar gharq-e-maey naab aakhar.
(Iran ka mashoor badshah.) :
Be it the awe of Nadir, be it the glory of a Tamerlane:

256
At last all exploits are drowned in a barrel of wine.

Khalwat ki ghharri gozari, jalwat ki ghharri aaeyi;
chhotney ko hai bijli sey aaghosh-e-sahaab aakhar.
(Baadal.) :
The cloistered hour is over, the arenas hour begins;

the lightning comes to asunder those cloudy skies at last!

Thha zabt bohat moshkil iss sial-e-maani ka;
keh daaley qalandar ney asrar-e-Kitab aakhar.
It was too hard to withhold the flood of these truths,
at last the Qalandar revealed the secrets of the Book.
(Translated by M.D. Taseer)
***** (35) *****

Mojhey aah-o-foghan-e-neim shabb ka pher payam aaya;
thham ay rehrao keh shaid pher koeyi moshkil moqam aaya.
Once more I feel the urge to wail and weep at dead of night:
O traveller, stop a bit, perchance I face some awful site.

Zara taqdir ki gehraiyuon mein doob ja tou bhi;
keh iss jungah sey mien bun kay taigh-e-bey niyam aaya.
Awhile in dark abyss of Fate dive and see beneath:
Out of this battlefield I come like sword out of the sheath.
257

Yeh misraa likhh diya kis shokh ney mehraab-e-Masjid per;
yeh nadan gir gaey sajdon mein jabb waqt-e-qiyam aaya.
This verse some man with witty mind on niche of mosque did write:
These fools fell prostrate on the earth, when it was time to fight.

Chall, ay meyri gharibi ka tamasha deikhhney waaley;
woh mehfil othh gaeyi jiss dum tou mojh takk dour-e-jaam laya.
O man, who at my misery scoff, follow the road you tread:
When the cup to me was passed, the gathering all had fled.

Diya Iqbal ney Hindi Muslimanon ko soz apna;
yeh ekk mard-e-tun aasan thha, tun aasanon kay kaam aaya.
Iqbal his glow to Muslims lent, who in India dwell:
An easy-going man he was and served the sluggards well.

Issi Iqbal ki mien jostjoo karta raha barson;
barri moddat kay baad aakhar woh shaheen zir-e-daam aaya.
To find Iqbal for years on end I did chafe and fret:
By effort great that kingly hawk has come within my net.
***** (36) *****
258
Nah ho toghyan-e-moshtaqi tuo mein rehta naheen baqi;

keh meyri zindagi kaya hai yehi toghyan-e-moshtaqi.
(Chahat ka toofan.) :
Devoid of passions roar I can exist no more:
What else can be this life but passion strong and strife?

Mojhey fitrat nawa per peh beh peh majboor karti hai;
abhi mehfil mein hai shaid koeyi dard aashna baqi.
My essence endlessly impels my minstrelsy:
Some may in throng be still, who feels for others ill.

Woh aatish aaj bhi teyra nashiman phhonk sakkti hai;
talab sadiq nah ho teyri tuo pher kaya shikwah-e-saqi.
Loves flame can still set fire to lodge and goods entire:
If thirst be not aflame, wherefore the saki blame?

Nah kar Afrang ka andazah oss ki taabnaki sey;
keh bijli kay chiraghon sey hai iss johar ki barraqi.
(Bijli jaisi chamak damak.)

:
Your judgment of the West on glamour must not rest:
Its essence seems so bright by means of electric light.

Dilon mein walwaley aafaq giri kay naheen othhtey;
nigahon mein agar paida nah ho andaaz aafaqi.
259
The thoughts of world conquest can never shape in breast,

if blessed not be your gaze with world-wide wont and ways.

Khazan mein bhi kabb aa-sakkta thha mein siyaad ki zud mein;
meri ghummaz thhi shakh-e-nashiman ki kum auraqi.
(Patton ka kum hona.) :
I, even in winter drear, fell not in hunters snare:

My nests branches bare drew the hunters stare.

Olat jaein gi taqbirein, badal jaein gi taqdirein;
haqiqat hai, naheen meyrey takhiyal ki yeh khallaqi.
(Takhliq, paidawar.) :
Their plans shall end in smoke, miscarry the destined stroke:

This fact with truth is fraught, no fiction of my thought.
***** (44) *****

Hadsah woh jo abhi pardah-e-aflaak mein hai;
akks oss ka merey aeinah-e-idraak mein hai.
Events as yet folded in the scroll of Time reflect
in the mirror of my perception.

Nah sitarey mein hai, ney gardish-e-aflaak mein hai;
teyri taqdir merey nalah bey baak mein hai.
260
Neither the planets, nor the spinning skies;

only my bold song can tell you your destiny.

Ya meri aah mein koeyi sharar-e-zindah naheen;
ya zara num abhi teyrey khas-o-khashaak mein hai.
Either my sighs are devoid of fire,
or else your straw and thorns as yet retain some sap.

Kaya ajab meyri nawa-haey sehar gahi sey;
zindah ho jaey woh aatish keh teri khak mein hai.
Yet perchance my morning song may quicken
the fire that your dust contains:

Torr daaley gi yehi khak talism-e-shabb-o-roz;
garchih oljhi hoeyi taqdir kay paichaak mein hai.
The dust that will break the spell of the passing time one day,
though it is entangled in the skein of Fate as yet.
***** (51) *****

Ki Haq sey farishton ney Iqbal ki ghummazi;
gostakh hai, karta hai fitrat ki henna bundi.
(Mehndi lagana; morad hai banao singhhar karna.)
261
To God the angels did complain gainst Iqbal

and did say that rude and insolent is he, Nature he paints much gay.

Khaki hai magar iss key andaaz hein aflaaki;
Rumi hai nah Shaami hai, Kaashi nah Samarqandi.
(Mansoob beh Kashaan jo Iran ka eik mashhoor moqam hai.)

Though born of mud and water, yet a god assumes to be:
Not bound to any home or land, of earthly ties is free.

Sikhhlaeyi farishton ko Adam ki tarrap iss ney;
Adam ko sikhhata hai adaab-e-Khodawandi.
To throngs of Heaven he has taught, like man, to fret and pine.
To clay-made man he fain would teach the wont and mode divine.
***** (54) *****

Meri nawa sey hoay zindah arif-o-aami;
diya hai mien ney onnhein zouq-e-aatish aashami.
(Aag peena; morad hai taiz sharab peena.)

The Gnostic and the common throng
new life have gained through my song:
I have conferred relish fine on them for Loves fiery wine.
262

Haram kay pass koeyi Ajami hai zamzamah sunj;
keh tar tar hoay jamah-haey Ehraami.
(Nadaan aur aami.( :
)Naghmah gaata.( :
)Haj ka libaas pehney.)

:
Some Ajami near the Holy Shrine
did sadly sing this song and pine,

Alas! The robes by pilgrims worn
to threads and pieces now are torn.

Haqiqat-e-abdi hai moqam-e-Shabbiri;
badaltey rehtey hein andaaz Kofi-o-Shaami.
The place of Husain, the Martyr great is fact,
not bound to Space or Date,
though the Syrians and the Kufis may often
change their wont and way.

Mojhey yeh dar hai moqamer hein pokhtah kaar bohat;
nah rung laey kaheen teyrey haath ki khaami.
(Qomar baaz. jawari.) :

The gamblers who with you compete
are deft of band and they can cheat:
Your fumbling shaky hands, I fear,
may bring about your ruin so drear.
263

Ajab naheen keh Mosliman ko pher ataa kar dein;
shakoh-e-Sanjar-o-faqr-e-Junaid-o-Bistaami.
No wonder if the Muslims gain
their ancient glory once again;
Sanjars splendour pomp and state,
the piety and faqr of mystics great.

Qabaey ilm-o-honar lotf-e-khaas hai, vernah;
teri nigah mein thhi meyri nakhosh andaami.
:

(Jism ka ghair mouzon hona,
jiss per koeyi libaas zaiba maaloom nah ho.)

The robe of art and lore I wear
is through Your special bounty there:
You know my coarse and homely frame,
to honour great I have no claim.
TIME
Zamanah :

Jo thha naheen hai, jo hai nah ho ga,
yehi hai ekk harf-e-meharmanah;
264
qarib-ter hai namood jiss ki, issi ka hai moshtaq zamanah.

What was; has faded: what is; is fading:
but of these words few can tell the worth;
time still is gaping with expectation of what is nearest its hour of birth.

Meri sorahi sey qatrah qatrah
niay hawadus tappak rehey hein;
mien apni tasbeeh-e-roz-o-shabb ka
shomar karta hon danah danah.
New tidings slowly come drop by drop
from my pitcher gurgling of times new sights,
as I count over the beads strung out
on my threaded rosary of days and nights.

Her eik sey ashna hon, laikan joda joda rasm-o-rah meyri;
kissi ka raakib, kissi ka markab, kissi ko ibrat ka taziyanah.
With each man friendly, with each I vary,
and have a new part at my command:
To one the rider, to one the courser,
to one the whiplash of reprimand.

Nah thha tou agar sharik-e-mehfil,
qasoor mera hai ya keh teyra;
mera tariqah naheen keh rakhh lon
kissi ki khatir maey-e-shabanah.
If in the circle you were not numbered,
265
was it your own fault or mine?

To humour no-one am I accustomed
to keep untasted the midnight wine!

Merey kham-o-paich ko najoomi ki ankhh pehchanti naheen hai;
hadaf sey biganah teer oss ka, nazar naheen jiss ki arifanah.
No planet-gazer can ever see through my winding mazes;
for when the eye that aims it sees by no lights from Heaven,
the arrow wavers and glances by.

Shafaq naheen maghribi ofaq per yeh jooey khon hai,
yeh jooey khoon hai;
taloo-e-farda ka montazir reh keh dosh-o-imroz hai fasanah.
(Aaj aur gozra hoa kal.) :
That is no dawn at the Western skyline
it is a bloodbath, that ruddy glow!
Await tomorrow; our yesterday and today are legends of long ago.

Woh fikr-e-gostaakh jiss ney oriyan kiya hai fitrat ki taqaton ko;
iss ki bitaab bijlion sey khatr mein hai iss ka aashiyanah.
From Natures forces their reckless science
has stripped the garments away,
until at last its own nesting-place is scorched
by the restless lightning it cannot still:

266
Hawain onn ki, fazain onn ki, samandar onn kay, jahaz onn kay;
girah bhnwar ki khholey tuo kiyuonkar,
bhnwar hai taqdir ka bahanah.
To them the trade-wind belongs, the sky-way,
to them the ocean, to them the ship:
It shall not serve them to calm the whirlpool
by which their fate holds them in its grip!

Jahan-e-nau ho raha hai paida,
woh alam-e-pir mur raha hai;
jissey Farangi moqamaron ney
bana diya hai qomaar khanah.
(Jawari.( :
)Jooa khanah.) :
But now a new world is being born,

while this old one sinks out of sight of men,
this world the gamblers of Europe turned into
nothing else than a gambling-den.

Hawa hai go tund-o-taiz
laikan chiragh apna jala raha hai;
woh mard-e-darvaish jiss ko
Haq ney diay hein andaaz Khusrovanah.
That man will still keep his lantern burning,
however tempests blow strong and cold,
whose soul is centred on high,
whose temper the Lord has cast in the royal mould.
267
(Translated by V.G. Kiernan)
STANZA
Qataa :

Fitrat meri manind-e-nasim-e-sehari hai;
raftar hai meyri kabhi aahistah, kabhi taiz.
Pehnata hon atlus ki qaba lalah-o-gul ko;
karta hon sar-e-khar ko sozan ki tarah taiz.
My nature is like the fresh breeze of morn:
Gentle sometimes, at other times strong;
I give a velvet mantle to flower petals,
and to prickly thorns, the sharpness of the needle.
THE PROLOGUE
Part Two of the prologue is included from Zarb-e-Kalim.
Tamheed :
(2)
!

Tera gonah hai Iqbal! Majlis aaraeyi;
agarchih tou hai missal-e-zamanah kum paiwand.

(Kum mail joal rakhhney wala; tunhaeyi pasand.)
268
Iqbal, you sin because the throngs you tingle

though keep aloof and seldom with them mingle.

Jo kokinar kay khogar thhey, onn gharibon ko
teri nawaey ney zouq-e-jazabah-haey boland.
(Poast.) :
Men wont to qaff extract from poppies drawn,

have courage gained for deeds requiring brawn.

Tarrap rehey hein faza-haey neilgon kay leay;
woh per-shikastah keh sehan-e-sara mein thhey khorsand.
:
(Khosh baash.)
The birds, who spite of pinions rent were glad,

in nests, for azure sky now feel so sad.

Teri saza hai nawaey sehar sey mehroomi;
moqam-e-shouq-o-saroor-o-nazar sey mehroomi.
You ought to be deprived of songs of morn,
deserve to miss delight and feel forlorn.
269
Out of Persian poetical works, some quatrains from Payam-e-Mashriq

are reproduced to start with.
THE TULIP OF SINAI - QUATRAINS
*****(66)*****

Ma-shau ay ghonchah-e-naurastah dilgir;
azein bostan sara deigar chih khwahi.
Labb-e-joo, bazm-e-gul, morgh-e-chaman sair;
saba, shabnam, nawaey sobhgahi.

[Ay ghonchah-e-nau! Dil gariftah nah ho;
iss bagh mein tou aur kaya chahta hai.
Nadi ka kinarah hai, phhoolon ki bazm hai,
orrtey hoay parinday hein; saba hai,
shabnam hai, sobh kay geet hein.]
Sweet newborn bud, why art thou so forlorn?
What seekest thou within this garden fair?
For here is dew, a river, song at morn,
birds in the grass, red roses, summer air.
*****(84)*****
270

Nehan dar seinah-e-ma alamey hust;
bakhak-e-ma dilley dar dil ghumey hust.
Az aan sehba keh jan-e-ma ber afrokht;
hanooz andar sabooey ma numay hust.

)(

(
)
[Hamarey seinay kay andar eik jahan poshidah hai;
hamari khak (-e-badan) kay andar dil hai
aur dil kay andar ghum hai.
Woh sharab jiss ney hamari jan ko munawwar kar diya thha;
abhi hamarey saboo mein oss sharab ki numi moujood hai.
(Islam ki taraf asharah hai)]
There is a world concealed within my breast,
heart in my dust, by passions grief possest.
And of the Wine that first lit up the soul
one drop within my pitcher yet doth rest.
*****(138)*****
271

Mera az pardah-e-saaz aagehi neist;
walley danam nawaey zindagi cheist.
Saroodam aanchonan dar shakhsaaran;
) (

gul az morgh-e-chaman porsad keh ein keist?
[Mien pardah-e-saaz (asrar-e-kainat) sey tuo aagah naheen hon;

magar mein jaanta hon keh naghmah-e-hayat kaya hai.
Mien ney darakhton per baithh kar iss tarah geet gaaya;
keh phhool bagh kay parinday sey poochhney laga keh yeh kaun hai?]
I do not know the instrument or key, yet well I recognize Lifes melody;
So sang I in the brambles, that the rose asked of the thrush,
What caroller is he?
*****(139)*****

Nawa-e-mastanah dar mehfil zadum mun;
sharar-e-zindagi ber dil zadum mun.
Dil az noor-e-khird kardam zia-gir;
khird ra ber ayyar dil zadum
mun.
) (
272
[Mien ney mehfil mein nawaey mustanah boland ki;

aur oss sey matti (khaki insan) per zindagi ka sharar dala.
Mien ney dil ko aql kay noor sey roshani di;
aur aql kay leay dil ko maayar banaya.]
In the great throng so rapturous I did play,
I struck the spark of Life out of their clay;
I lit the heart with the minds radiance,
and probed the mind against the hearts assay.
*****(140)*****

Ajam az naghmah-haey mun jawan shoud;
z-sawaadaim mataa-e-oo garan shoud.
Hajoomey bowud reh-e-gum kardah dar dasht;
z-aawaz-e-daraeym carvaan
shoud.
)
(

[Anjam meyrey naghmon sey jawan ho gaya hai;
(oss mein zindagi ki naeyi rooh duorr gaeyi hai),
meyrey jazb sey oss ki mataa qimati bun gaeyi hai.
Musliman eik hajoom ki manind thhey
273
jo jungle mein rah gom kiay pher rehy hon;

meyri awaaz ney dara ka kaam kiya hai
aur woh manzil ki jaanib rawanah ho gaey hein.]
Ajam became young again through my songs;
my frenzy raised the price of its wares.
It was a crowd lost in the wilderness:
The sound of my bell made it a caravan.
*****(141)*****

Ajam az naghmah-um aatish bajan ast;
sadaey mun daraey carvaan ast.
Hodi ra taiz-ter khwanam cho Urfi;
keh reh khwabidah-o-mehmal garan ast.

)*
)
[Meyrey naghmay sey Ajam kay dil mein aag bharrak othhi hai;
meyri awaaz daraey carvaan bun gaeyi hai.
Mien bhi Urfi* ki manind hudi ki laey ko aur taiz kar raha hon;
kiyuonkeh raastah lamba hai aur mehmal garan.]
*Nawa ra talkh mi-zun choo zouq-e-naghmah kum yaabi;
hudi ra taiz-ter mi-khwan choo mehmal ra garan beini - Urfi
274
The soul of Persia kindles at my song,

the caravan moves on, my call is strong;
Like Urfi I will lift a livelier lilt,
for heavy is the load, the way sleeps long.
*****(142)*****

Z-jan-e-bey qararey aatish koshaadam;
dilley dar seinah-e-Mashriq nehaadum.
Gill-o-oo shoalah zaar az nalah-e-mun;

cho barq andar nehaad-e-oo fatadum.
[Mien ney apni jan-e-bey qarar sey aag ka monh khhol diya hai;
mien ney Mashriq kay seinay mein niya dil rakhh diya hai.
Sar zamin-e-Mashriq ki khak
meyrey nalah sey shoalah-zaar bun gaeyi hai;
mien oss kay zamir per barq ki manind gira hon.]
Out of my restless spirit the flames start,
in the Easts bosom I have stirred a heart.
Its clay is set afire by my lament,
like lightning to its inmost soul I dart.
275
*****(143)*****

Mera misl-e-nasim awarah kardand;
dilum manind-e-gul sadd parah kardand.
Nigahum ra keh piada-hum nabeinad;
shaheed-e-lazzat-e-nazarah kardand.
) (

) (
[Mojhey nasim ki manind azad-ro banaya gaya hai;
meyrey dil ko phhool ki manind sadd chaak kiya gaya hai.

Meyri nigah jo zahar ko bhi (pori tarah) naheen deikhh sakti;
ossey (haqiqat kay) nazarah kay lotf sey sarfraz kiya gaya hai.]
I am a wanderer like the breeze of morn,
rose-like my heart is into fragments torn.
My glance, which cannot see the evident,
a martyr to the joy of sight is borne.
*****(144)*****

Khird kirpaas ra zarinah saazad;
kamalash sung ra aeinah saazad.
276
Nawaey shaer-e-jadoo nigaarey;
z-naish-e-zindagi naushinah saazad.
[Khird maamooli kapprrey ko atlas bana deyti hai;
oss ka kamal pathhar ko aeinay mein tabdil kar deyta hai.

Laikan shaer-e-jadoo nigaar ka geet
zindagi kay zehar ko shehad bana deyta hai.]
Cotton to cloth of gold the mind can bring.
Stones turn to mirrors, by its polishing:
The poet, with his magical melody,
to honeyed potion doth convert Lifes sting.
*****(145)*****

Z-shakh-e-aarzoo ber khordah-um mun;
beh raaz-e-zindagi pey bordah-um mun.
Batars az baghban ay naavok andaaz;
(

)
keh paigham-e-bahaar aawordah-um mun.
[Mien ney shakh-e-aarzoo ka phhal hasil kiya hai;

mien ney zindagi kay raaz ko pa-liya hai.
277
Ay shikari! Baghban sey dar

kiyuonkeh mien bahaar ka paigham laaney wala hon.
(iss leay Allah Taala yeh bardasht naheen karein gay
keh mojhey shikar kiya jaaey)]
I have consumed the fruit of Passions tree.
And understood Lifes inmost mystery;
Lo, I have brought the message of the spring;
beware the Gardener, Lord of archery!
*****(146)*****

Khiyalam koo gul az Firdous cheinad;
cho mazmoon-e-gharibey aafrinad.
Dilam dar seinah mi-larzad cho burgay;
keh beroey qatrah-e-shabnam nashinad.
( )

[Meyra takhiyal jo bahisht sey phhool chonta hai;
jabb woh koeyi niya mazmoon paida karta hai.
Tou meyrey seinay mein meyra dil oss phhool ki patti ki tarah
(khoshi sey) larzney lagta hai
jiss per shabnam ka qatrah tapak parra ho.]
My thought plucks flowers that in Eden grew
278
to shape and fashion fancies rare and new.

Then shakes my heart a leaf within my breast,
a petal trembling neath the Summer dew.
*****(155)*****

Jahan-e-rung-o-boo fehamidni hust;
darein waadi bassey gul cheidni hust.
Walley chashm az daroon-e-khod nabundi;
keh dar jan-e-tou cheezey deidni hust.

) (

[Bey shak yeh jahan-e-rung-o-boo iss qabil hai
keh issey samjha jaaey;
iss waadi mein bohat sey aisey phhool hein
jo iss qabil hein keh onnhein chon liya jaaey.
Laikan tojhey apney andaroon sey
ankhh bund naheen karni chahiay;
teyrey andar (aur bhi) qabil-e-deid cheez moujood hai.]
It must be known, this world of scent and sheen;
they must be plucked, the roses in the dene;
Yet do not close thine eyes upon the self,
279
within thy soul a thing is to be seen.

THE FIRST ROSE
Gul-e-nakhastein :

Hanooz hum nafasey dar chaman nami beinam;
bahaar mi-rasad-o-mun
gul nakhastinam.
(
)
[Abhi mien bagh mein apna koeyi saathi naheen deikhhta;

bahaar aa-pohnchi aur mien oss ka pehla phhool hon.
(bahaar sey Islam ka niya dour morad hai)]
I do not find a single comrade in the garden yet:
For springtime is approaching and I am an early rose.

Beh aab-e-joo nigram khwaish ra nizarah konam;
beh ein bahanah magar rooey
deigarey beinam.
[Nadi kay pani mein apna nazarah karta hon;

magar iss bahanah sey doosray ka chehra deikhhta hon.]
I look at myself in the mirror of the rivulet,
creating a companion through this self-deluding pose.
280

Bakhamaheyi keh khat-e-zindagi raqam zadah ast;
nawishtah-und payamey
beh burg-e-runginam.

( )

) (
[(Qodrat ney) iss qalam sey
jiss ney zindagi kay halaat raqam kiay hein,

meyrey burg-e-rungin per (niya) payam likhha hai.]
The pen that Destiny employed in writing Beings scroll
inscribed a message on my leaves for everyone to read.

Dilam badosh-o-nigahum beh ibrat-e-imroz;
) (
) (
shahid-e-jalwah-e-farda-o-tazah aeinam.
[Meyra dil (Islam kay) mazi mein utka hoa hai
aur meyri nigah dour-e-hazir kay ibrat aamoz halaat deikhh rehi hai,
aaney waaley dour-e-Islam per marta hon
aur niya aein (tasawwarat) paish karta hon.]
My heart is with the past; my eye is on the presents roll.
A prophet of the future, I proclaim the futures creed.

Z-tirah khak dameidam qabaey gul bostam;

) (
wagarnah akhtar-e-wamandaheyi z-pervinam.
281
[Mien tarik matti sey paida hoa aur hakimon ki qaba pehan li;
vernah mien (dar asal) aasman ka bhatka hoa sitarah hon.]
I sprang up out of dust and I assumed a roses robe;
but am, in fact, the Pleiades that was lost in the blue globe.
THE NEW MOON OF EID
Hilal-e-Eid :

Natwaan z-chashmam shouq rameid ay Hilal-e-Eid;
az sadd nigah barah-e-tou daamey nehadah-und.
Ber khod nazar kosha z-tehi daamni marunj;

dar seinah-e-tou mah-e-tamamey nehadah-und.
[Ay Hilal-e-Eid! Tou hamari chashm-e-shouq

sey bhaag naheen sakta;
hum ney teyri raah mein sainkarron
nigahon ka daam bichha rakhha hai.
Apney andar nazar daal, tehi damani ka afsos nah kar;

teyrey seinay kay andar pora chaand moujood hai.]
You cannot manage to evade the eager view
of people waiting for a sight of you.
A thousand glances have conspired to weave a net to catch you in.
Open your eyes to yourself.
282
Do not grieve that you are a bare outline.

Within you lies a real full moon.
THE MORNING BREEZE
Naseem-e-Sobh:

Z-rooey behar-o-sar-e-kosar mi-aaeym;
walaikan mi-nashanasam
keh az koja khaizam.
[Mien sitah-e-samandar aur paharron kay ooper sey aati hon;

magar yeh naheen jaanti keh othhti kahan sey hon.]
Tripping over mountain-tops and skipping over seas,
I come no one knows from where,
and bring tidings of springs coming,

Dehum beh ghumzadah taer payam-e-fasl-e-bahaar;
teh-e-nashiman-e-oo seim-e-yasmin
raizam.
) (

[Mien ghum zadah parindey ko fasl-e-bahaar ka payam deyti hon;

mien oss kay nashiman kay neichey (bagh mein)
chanbili ki chadar bichhati hon.]
As it were, to the autumn-weary birds,
lining their nests with the silver of white lilies.
283

Beh sabzah ghultam-o-ber shakh-e-lalah mi-paicham;
keh
rung-o-boo z-mosamat-e-oo
ber angaizam.

[Mien sabzah per lout pout ho jaati hon
aur shakh-e-lalah sey lippat jaati hon;
mien he onn kay mosamat sey rung-o-boo paida karti hon.]
I roll on the grass and frolic with the tulip-branches,
coaxing smells and colours flowers out of them.

Khamidah ta na-shawad shakh-e-oo z-gardish-e-mun;
beh burg-e-lalah-o-gul-e-naram
narmak awaizam.
[Mien lalah-o-gul ki pattiyuon ko narmi sey chhooti hon;

ta-keh meyrey chalney sey onn ki shakh mein kham nah aaey.]
Gently do I stroke the petals of the tulip and the rose,
lest their stems should bend under my weight.

Cho shaerey z-ghum-e-ishq dar kharosh ayad;
nafas nafas beh nawa-haey oo
dar amaizam.
[Jabb shaer ghum-e-ishq sey faryaad karta hai;
tuo mien oss ki nawa kay her sans mein shamil ho jaati hon.]
When a poet breaks into song with the frenzy of loves sorrow,
284
with his breath I join my own.

A DIALOGUE BETWEEN GOD AND MAN

Mohawrah Mabain Khoda-o-Man

Khoda: Jahan ra z-yakk aab-o-gill aafridaim;
tou Iran-o-Tatar-o-Zung aafridi.

) (
[Mien ney pani aur matti sey eik jahan banaya thha;
tou ney Iran, Tatar aur Habshah (mokhtalif momalik) bana leay.]
God: I made the whole world with the same water and clay,
but you created Iran, Tartary, and Ethiopia.

Mun az khal polaad-e-naab aafridaim;
tou shamshir-o-teer-o-tofung aafridi.
[Mien ney khak sey foulad-e-naab paida kiya;

tou ney oss sey talwar aur teer-o-tofang bana leay.]
From the earth I brought forth pure iron,
but you made from that iron sword, arrow, and gun.

285
Ta-ber aafridi nehaal chaman ra;

qafas saakhti taer-e-naghmah zun ra.
[Bagh kay darakht kay leay tou ney kolharra paida kiya;
aur geet gaaney waaley parindey kay leay qafas bana liya.]
You made an axe for the tree in the garden,
and a cage for the songbird.

Insan: Tou shabb aafridi chiragh aafridam;
sifaal aafridi ayagh
aafridam.
[Aap ney raat banaeyi mien ney chiragh banaya,

Aap ney matti paida ki; mien ney oss sey piyalah banaya.]
Man: You made the night, I made the lamp;
you made the earthen bowl, I made the goblet.

Biyaban-o-kohsar-o-ragh aafridi;
khiyaban-o-gulzar-o-bagh aafridam.
[Aap ney biyaban, kohsar aur wadiyan paida kein,

mien ney khiyaban, gulzaar aur bagh banaey.]
286
You made deserts, mountains and valleys;

I made gardens, meadows and parks.

Mun aanam keh az sung aeinah saazam;
mun aanam keh az zehar naushinah saazam.
[Mien woh hon jo pathhar sey aeinah bana leyta hon;

mien woh hon jo zehar ko shehad bana leyta hon.]
I am one who makes a mirror out of stone,
and turns poison into sweet, delicious drink.
THE WINE REMAINING GHAZALEIN
*****(14)*****

Biyar baadah keh gardoon bakaam-e-ma gardeid;
()
misaal-e-ghonchah nawa-ha z-shakhsaar dameib.
[Sharab laa keh (abb) aasman
hamari marzi kay motabiq gardish kar raha hai;

shakhon sey ghonchon ki manind naghmay phhoot rehey hein.]
Fetch wine, for the heavens have turned in our favour.
Songs are germinating like buds from the branches.
287

Khoram biyaad tunak noshi imam-e-Haram;

keh joz beh sohbat-e-yaraan raazdan nachasheid.
[Mien Imam-e-Haram ki kum khori

ki yaad mein sharab peita hon;
jo raazdan doston ki sohbat kay allawah

aur kaheen baadah noshi naheen karta.]
I drink in remembrance of that holy person
who would not drink wine but with his boon companions.

Fazoon qabilah-e-aan pokhtah kaar baad keh goft;
chiragh-e-rah-e-hayat
ast jalwah-e-ummeid.
[Khoda karey oss pokhtah kaar kay qabilay mein azafah ho;
jiss ney kaha keh
jalwah-e-ummeid zindagi kay raastey ka chiragh hai.]
May the tribe increase of that sagacious man
who said that the light of hope is a torch on lifes path.

Nawa z-houslah-e-dostaan boland-ter ast;
ghazal sara shodam aanja keh haichkas nashoneid.
288
[Choonkeh meyri nawa doston kay zarf sey barrh kar hai;
iss leay mien oss jagah ghazal gaata hon
jahan koeyi sonnaney wala nah ho.]
What I sing is too high for my likely listeners.
So I sing where no one listens to my singing.

Ayyar-e-maarfat moshtari ast jins-e-sakhon;
khosham az aankeh mataa-e-mera kassey nakharid.
[Shear aisi jins hai jiss sey kharidar ki samajh ki parkhh hoti hai;
mien khosh hon keh meyri mataa-e-sakhon
ka koeyi kharidar naheen.]
Verse is such a thing as tests the buyers judgment.
I am glad that no one buys my poetry.

Z-shear-e-dilkash Iqbal mitawaan daryaaft;

keh dars-e-falsafah midaad-o-aashiqi warzeid.
[Iqbal kay dilkash ashaar sey maaloom kiya jaa sakta hai keh;
yeh dars tuo falsafah ka deyta raha,
magar khod oss ney aashiqi ikhtiyar kiay rakhhi.]
From his pleasing verses it is clear that Iqbal,
teacher of philosophy, turned to Loves vocation.
289
*****(19)*****

Sadd nalah-e-shabgirey sadd sobh-e-blaa khaizey;
sadd aah sharar raizey yakk shear dil aawaizey.

[Sadd-ha nalah-e-shabb gir boland hotay hein,
sadd-ha bala khaiz sobhein aati hein;
sadd-ha sharar-bar aahein othhti hein,
tabb kaheen eik shear-e-dil awaiz wujood mein aata hai.]
A hundred nights of wailing, a hundred mornings of travail,
a hundred fire-emitting sighs: The product? One poignant verse.

Dar ishq-o-hawusnaki daani keh tafawwat cheist;
aan taishah-e-Farhadey ein heilah-e-Pervaizey.
[Jaantey ho keh ishq-o-hawusnaaki mein kaya farq hai?

Woh taishah-e-Farhad hai aur yeh heelah-e-Pervaiz.]
Do you know how you can tell love from lust?
The former is Farhads pickaxe, the latter is Parvezs guile.

Ba pardagiyan go kaein mosht-e-ghobar-e-mun;
) (
:
gardeist nazar baazey khakeist bala khaizey.
[Parday mein rehney waalon
290
(farishton) sey bermala kaeh duo:

Meyri yeh mosht-e-ghobar, gard hai
magar nazar baaz, khak hai magar blaa khaiz.]
Tell those behind the inner curtain this:
The handful of dust that is;
I is dust that sees, is dust that raises storms.

Hosham bord ay motrib mustam konad ay saqi;

! !

gul bang dil awaizey az morgh-e-sehar khaizey.
[Ay motrib! Meyrey hosh ley gaeyi.

Ay saqi! Mojhey must kar gaeyi;
morgh-e-sehar khaiz ki khoobsurat motrannam awaaz.]

A pleasing song sung by an early morning bird
intoxicates me and enraptures me, O saki, O musician.

Az khak-e-Samarqandey tarsam keh digar khaizad;
aashob-e-Halaakoey, hungamah-e-Changaizey.
[Mojhey ummeid hai keh khak-e-Samarqand sey eik bar pher;

Halakoo ka gholgholah aur Changaiz ka hungamah otthey ga.]
From Samarkand, I fear, there may arise again
the threat of a Hulaku or the terror of a Genghis Khan.

Motrib-e-ghazaley, biatey az Morshid-e-Rome aawar;
291
ta ghotah
zanadd janam dar aatish-e-tabraizey.
! )

)(
[Ay motrib! Morshid Rumi (R.A.) ki ghazal ka koeyi shear gaa;

ta-keh meyri jan bhi Shams Tabraiz ki aatish (-e-ishq)
mein ghotah-zun ho.]
O singer, sing a ghazal or a couplet of the holy guide of Rum,
so that my soul may be immersed in the fire of Tabriz.
*****(23)*****

Beh shakh-e-zindagi-e-ma numey z-tishanh labbi ast;
talash-e-chashmah-e-haiwan dalil-e-kum talabi ast.
[Tishnah labbi he sey hamari shakh-e-zindagi mein trawat hai;

aab-e-hayat kay chashmah ki talash kum talabi ka saboot hai.]
The sap in the tree of our life comes from our thirst.
To seek the spring of immortality is to be unadventurous.

Hadis dil beh keh goeyum chih rah ber girum;
keh aah-e-bey asar ast-o-nigah-e-bey adabi ast.
(

(

[Dil ki baat kis sey kahon, kahan jaaon;
292
aah bey asar hai aur nigah bey adab.

(aah agar ba-asar bhi ho jaaey
aur mehboob saamney aa-jaaey tuo nigah bey adab hai).]
Whom shall I tell the story of my heart and in what way?
For sighs are ineffectual and looking is irreverence.

Ghazal beh zamzamah khwan pardah-e-pust ter gardaan;
) (
(
)
hanooz nalah-e-morghan nawaey zir-e-labbi ast.
[Ghazal raag sey gaa, pardah ko aur pust kar

(ta-keh sor taiz ho);
kiyuonkeh abhi takk parindon kay naaley
bohat dhimi awaaz mein hein.
(Pardah mousiqi ki istilah hai).]
Chant your ghazals, but let the key be very low;

for birdsong here is still in undertones.

Mataa-e-qaflah-e-ma Hijaziyan bordand;
(
)
walley zoban nakoshaeyi keh yaar-e-ma Arabi ast.
[Hamarey qafley ka saaman Hijazi loot kay ley gaey;

magar harf-eshikayat zoban per nah laa
kiyuonkeh hamara Mehboob (S.A.W.) Arabi hai.]
Men of Hijaz have robbed our caravan of all its goods.
293
But silence! For our friend is from Arabia.

Nehal Turk az barq-e-Farang bar aawar;

)(
zahoor-e-Mustafavi ra bahanah Bu-Lahabi ast.
[Turki kay drakht ney barq-e-Farang girney kay baad phhal diya;
Janab Rasool-e-Pak (S.A.W.) kay zahoor kay leay Bu Lahabi bahanah hai.]
The tree of the Turks has borne fruit
because it was struck by the lightning of the West.
The advent of the Chosen One took place
because of Abu Lahabism.

Masunj maani mun dar ayyar-e-Hind-o-Ajam;
keh asal-e-ein gohar az giriyah-haey neim shabbi ast.
[Meyrey ashaar kay maani ko
Hind-o-Ajam kay miyar per nah parkh;

iss gohar ki asal neim shabby kay aansoon sey hai.]
Do not assess what I sing
by the standards of Iran and Hindustan.
It is a gem which is the product of nocturnal tears.

Biaa keh mun z-khom-e-Pir-e-Rome aawordam;
maey sakhon keh jawan-ter z-baadah-e-anabi ast.
294

[Deikhh mein Pir-e-Haram kay khom sey,
woh maey sakhon laya hon
jo angoor ki sharab sey taiz-ter hai.]
Come, I have brought from the vat of the guide of Rum
the wine of poesy,
much younger than the wine of grapes.
The gollowing four poetical works are from Zabur-e-Ajam.

GHAZALEIN PART ONE
*****(33)*****

Zamastan ra saraamad rozgaran;
nawa-ha zindah shoud dar shakhsaran.
[Mousam-e-sarma khatam hoaney ko hai;
shakhon per parindon ki chehchahat shoroa ho choki hai.]

The days are ended of winter long;
the branches quiver with living song.

Gullan ra rung-o-num bakhshad hawa-ha;
keh mi-ayad z-taraf-e-jooeybaran.
295
[Nadiyuon ki taraf sey jo hawa aa-rehi hai

woh phhoolon ko rung aur taazgi bakhsh rehi hai.]
The breeze in beauty arrays the rose
as from the river it gently blows.

Chiragh-e-lalah andar dasht-o-sehra;
shawad roshan-ter az baad-e-bahaaran.
(
)
[Baad-e-bahaari kay faiz sey dasht-o-sehra mein

chiragh-e-lalah aur roshan ho gaya hai.
(Halankeh aam tuor sey hawa chiragh ko bojha deyti hai)]
The tulips lantern in desert bare
is fanned to brightness, by the spring air.

Dilam afsordah-ter dar sohbat-e-gul;

( )

graizad ein ghazaal az marghazaran.
[Magar meyra dil phhoolon ki sohbat mein afsordah-ter hai;

(maaloom naheen) yeh ghazaal
marghzaron mein sey kiyuon bhaagta hai.]
Sad, mid the roses, my heart doth dwell,
yea, from the meadow flees the gazelle;
296

Dummey asoodah ba dard-o-ghum-e-khwaish;
dummey nalaan cho jooey
kohsaran.
[Kabhi yeh apney dard-o-ghum mein lazzat mehsoos karta hai;

aur kabhi paharri nadi ki tarah naalah-o-faryaad karney lagta hai.]
A little eases with grief and pain
or like a bill-stream laments again.

Z-beim ein-keh zouqash kum nagardad;

nagoeym haal-e-dil ba raazdaran.
[Iss dar sey keh dard ki lazzat kum nah ho jaaey;

mien apney dil ka haal raaz-daaron sey biyan naheen karta.]
Lest my hearts passion may softer grow,
not to the trusty Ill tell my woe.
GHAZALEIN PART TWO
*****(12)*****

Khizar-e-waqt az khalwat-e-dasht-e-Hijaz ayad baroon;
carvaan z-ein wadi door-o-draaz ayad baroon.
297
[Dasht-e-Hijaz ki khalwat sey Khizar-e-waqt baahar aaey;

iss wadi-e-door draaz sey pher carvan nikaley.]
Out of Hijaz and the lonely plain the Guide of the Time is come,
back from the far, far vale again the Caravan hastens home.

Mun beh seimaey ghulaman farr-e-sultan deidah-um;

shoalah-e-Mehmood az khak-e-Ayaz ayad baroon.
[Mien ghulamon kay chehray per
sultanon ki shaan-o-shoukat deikhh raha hon;

khak-e-Ayaz sey shoalah-e-Mehmood othh raha hai.]
Lo, on the brow of the slaves I see the Sultans splendour bright,
the dust of Ayaz shines radiantly with Mahmuds torch alight.

Omar-ha dar Kaabah-o-bottkhanah mi naalad hayat;
ta z-bazm-e-ishq
yakk danaey raaz ayad baroon.
[Zindagi hazaron bars Kaabah-o-bottkhanah mein faryaad karti hai;

tabb kaheen bazm-e-ishq sey eik danaey raaz zaahir hota hai.]
In Kabah and Temple long, long years the deep lament arose,
till from Loves banquet now appears one Man who the Secret knows.

Tarah-e-nau mi afgund andar zamir-e-kainat;
298
nalah-ha kaz
seinah-e-ehal-e-niaz ayad baroon.
[Ehal-e-niaz kay seinon sey jo nalay othhtay hein;

woh zamir-e-kainat kay andar niay duor ki bonyaad rakhhtey hein.]
The sighs that out of the bosom break of a people at earnest prayer
a brave and new foundation make in Lifes mind everywhere.

Chung ra geeraid az dastam keh kaar az dast raft;
naghmah-um khoon gasht-o-az rug-haey saaz ayad baroon.
[Chung meyrey haath sey ley lijiay
keh mien apney hosh mein naheen raha;

meyra naghmah khoon bun kar
saaz kay taaron sey baahar aa-raha hai.]
O take the trembling lute from me, for my hand can play no more;
in streams of blood my melody from the heart of the harp doth pour.
*****(42)*****

Biya keh Khawariyan naqsh tazaheyi bostund;
)(

digar maro batawaf-e-bottay keh bashikastund.
[Deikhh keh Ehal-e-Mashriq ney naeyi tarah daali hai;

abb iss bott (Maghrib) kay tawaf ki zaroorat naheen
299
jissey torra ja choka hai.]

Come! The Asiatic man has created a new plan:
Go not, pilgrimage to make to the idol that he brake.

Chih jalwah eist keh dil-ha balazzat nig-hey;
z-khak-e-rah misal-e-shararah ber jastund.
[Khak-e-rah kay andar sey lazzat-e-nazarah leay

dil sharar ki manind othhey hein, zarah onn ka jalwah deikhhna.]
What is this epiphany that mens hearts, rejoiced to see,
from the ashes of the way gladly leap, like sparks at play?

Kojast manzil-e-Turaniyan shehar aashob;
keh seinah-haey khod az taizi-e-nafas khastund.
[Dunya mein halchal daal deyney waaley yeh Turk

jinnhon ney apney seinon ko garmi-e-nafas sey garmaya hoa hai;
Khoda jaaney yeh kahan takk pohnchney waaley hein.]
To attain what far abode strive the Turks upon the road,
that their bosom fluttereth with the quickness of their breath?

Tou hum bazouq-e-khudi rus keh sahibaan-e-tareeq;
(
)
bridah az humah alam bakhwaish paiwastund.
300
[Tou bhi (apney) andar khudi ka zouq paida kar keh salikaan-e-tareeq;
saari dunya sey alag ho kar apney aap mein gom ho jaatey hein.]
Strive thou, selfhoods joy to know:
They who on this journey go shatter every worldly chain
that they may to self attain.

Bachashm-e-mordah dilan kainat zindaaney ast;
duo jaam baadah kashidand-o-az jahan rastund.
[Mordah dilon ki nigah mein kainat qiad khanah hai;

eik duo jaam sharab kay piay aur jahan chhorr gaey.]
Men whose hearts are dead and cold as a cell this world behold;
with two cups to fill their head, from the whole of life they fled.

Ghulam-e-himmat-e-bidaar aan sawaranam;
sitarah ra beh sanaan softah dar girah bostund.
[Mien onn sawaron ki himmat bidaar ka ghulam hon;

jo aasman sey sitarey torr kar apney qabzay mein kar leytey hein.]
I will ever be the slave of those horsemen bold and brave who,
with spear uplifted, far ride, to pierce and thread a star.

Farishtah ra digar aan forsat-e-sajood kojast;
keh nooriyan batamashaey khakiyan mastund.
301

[Frishton ko abb sajdon ki forsat kahan;
woh tuo khakiyuon ki tug-o-taaz kay nazarey mein mehv hein.]

Angels lack the season now prostrate to their Lord to bow;
creatures of pure light, for they rapturous gaze on men of clay!
*****(45)*****

Frogh-e-khakiyan az nooriyan afzoon shawad rozay;
()
zamin az kokab-e-taqdir-e-ma gardoon shawad rozay.
[Eik dinn aaey ga jabb khaki insanon ki chamak

farishton sey barrh jaaey gi;
aur yeh zamin hamari taqdir kay sitarey kay sabab

eik dinn aasman bun jaaey gi.
(Hamari wajah sey zamin ka rotbah
aasman ki tarah boland ho jaaey ga)]
Brighter shall shine mens clay than angels light, one day;
earth through our Destiny turn to a starry sky.

Khayal-e-ma keh oo ra perwarish daadand toofan-ha;
z-girdaab-e-sepeher-e-neilgoon
baroon shawad rozay.
302

[Hamara fikr-e-boland, jiss ney
toofanon mein perwarish paeyi hai;

eik dinn iss neilgon aasman kay gardaab sey
baahar nikal jaaey ga.]
The fancies in our head that upon storms were fed
one day shall soar, and clear the whirlpool of the sphere.

Yakkey dar maani Adam nigar az mun chih mi-porsi;

) (

hanooz andar tabiyat mi khold mouzoon shawad rozay.
[Adam ki maanwiyat per ghor kar mojh sey kaya poochhta hai;
abhi yeh mazmoon (khallaq ki) tabiyat mein kasmosa raha hai,
eik dinn mouzon ho kar baahar aa-jaey ga.]
Why askest thou of me? Consider Man, and see how,
mind-developed still, sublime this subject will.

Chonan mouzoon shawad ein paish-e-pa aftaadah mazmoonay;
keh Yazdan ra dil az taseer-e-oo por
khoon shwud rozay.
()

[Aur yeh pamaal mazmoon iss tarah mouzon ho ga

(insani shakhsiyat iss tarah takmil paaey gi)
303
keh dil-e-Yazdan bhi iss sey matassar hoay baghair naheen rehey ga.
(Jaisay zehan mein moujood khayal khoobsurati
sey adaa ho jaaney per
khod mazmoon nigaar bhi oss sey asar pazir
aur lotf andoz hota hai).]
Come fashioned forth, sublime. This common thought, in time,
and with its beautys rapture even Gods heart shall capture.
6th December, 2013
304

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PEARLS

On being Presented with a Flower 59.

The Picture and Painter 74

The Tulip of Sinai Quatrains 80

The Wine Remaining - Ghazalein .............

INQILAB: INDIVIDUAL LEVEL PERSEVERANCE-I ..106

The Moon and Stars 107

The Tulip of Sinai Quatrains 134

The Raindrop and the Sea 156..

INQILAB: INDIVIDUAL LEVEL OPTIMISM- I .202

The Royal Cemetery 202..

The Morning Breeze 295.

The Wine Remaining Ghazalein 300.

This journey has to be carried out as per guidance provided by Allah

la to illa is very demanding despite the guidance provided by His

dum dey nah jaaey husti-e-napaidar deikhh.

Jaaey hairat hai bora saarey zamaney ka hon mien;

Do not ask me of the pleasure of remaining destitute;

Ozar aafrin jorm-e-mohabat hai hosn-e-dost;

yahan ki zindagi pabundi-e-rasm-e-foghan takk hai.

one of the verses which indicate Allamah Iqbals inclination towards

(Khoshey chonaney waaley; yaani faiz hasil karney waaley.)

Completion of your Love is what I desire.

)Sahil per baghair moti kay seip chonaney mein masroof.)

O Nightingale! The rose whose search made me flounced;

My misfortune was famous in the assembly of the rose;

[(Inn lamhaat mein) meyrey khon shodah seinay mein

By becoming a prisoner I gained my freedom;

chot mizraab ki iss saaz ney khhaeyi nah kabhi.

Just as dew's elegance depends upon the taste for racing;

aeinay kay ghhar mein aur kaya hai.

(Paon mein zinjir pehney.)

Everything is enjoying its existence;

Wadi kay nawa farosh khamosh;

qodrat hai moraqbey mein goya.

This elegant dignity of the silent sky;

kissi ki yaad ney sikhhla diya tranah mojhey.

***** (3) *****

Nah ho tabiyat he jinn ki qabil, woh tarbiyat sey naheen sanwartey;

Why am I the embodiment of search if nothing is concealed?

Decorum requires silence; otherwise Thy Mercy is worse than Tyranny.

It is in tree, in flower, in animal, in stone, in star.

mien jiss taraf rawan hon, manzil wohi hai teyri.

(Eik mashoor sitarah (siyarah) issey raqasah-e-falak bhi kehtey hein.)

Venus has heard this news from an angel

Taarey sharar-e-aah hein insan ki zoban mein;

***** (4) *****

described, limited or reduced to material form, which alone human Intellect

Make the flame of Sinai manifest with Thy Existence.

(Translated by Naeem Siddiqui)

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)Chhopay reheney ya ojhal rehney ki wajooh.)

Picture: A picture said once on the painters play,

Koeyi deikhhey tuo hai baarik fitrat ka hijab itna;

for whom a night watch? For whom the stars glow?

Even if the face of truth were unveiled,

Mojhey tunha chhorr jaata hai, ay dil! Ay meyrey dil!

magar hein Aap biganah-khoo (barri) deir sey miltay hein.]

[Ay aasman per gardish karney waaley aaftab;

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