Pearls From... Vol-XII

PEARLS
FROM
A STREAM
(A study of Allamah Mohammad Iqbals poetry)
VOLUME-XII
CONTENTS
INQILAB: INDIVIDUAL LEVEL HASIL MOMIN .5
Quatrains 5...............
The Last Will of Harun Rashid 7.
The Infidel and Believer 8.
Believer 9...
A Muslim 10...
Decrees of God 13.
Quatrain 14.
The Tulip of Sinai Quatrains 15... -
The Wine Remaining Ghazalein 33.. -
Ghazalein 41............
The Free Man 72...........
INQILAB: INDIVIDUAL LEVEL MOMIN ISHQ - I .89
Love and Death 89.............
Love 95.........
The Reality of Beauty 102..
The Message 103.
The Beauty and Love 106.....

Sulaima 108...
Ghazalein Part One 110........

Ghazalein Part Two 135..

Quatrains 138...
Love 141..
Knowledge Versus Love 142...
Gods Man 144..
2
INQILAB: INDIVIDUAL LEVEL MOMIN ISHQ - II .146

The Tulip of Sinai Quatrains 146. -
Love 173
Love 178
The Wine Remaining Ghazalein 179 -
Trifles 182
Ghazalein ...
182
INQILAB: INDIVIDUAL LEVEL MOMIN FAQR .....210

Faqr 211
I and You 244.
Ghazalein ..
246
Faqr 252
The Eagle 253..
Faqr and Monarchy 255.
Islam 256...
The Grave 257..
The Recognition of a Qalandar 257.
Faqr and Monkery 259...
Quatrain 260
To Sir Akbar Hydari Prime Minister of Hyderabad Deccan
..
261
The Young Fish and the Eaglets 269

The Glow Worm 273....
3
The Wine Remaining Ghazal 274... -

Ghazal 278..
INQILAB: INDIVIDUAL LEVEL MOMIN KHUDI .281
Ghazalein Part Two 285...

Quatrains 292...
Stanza 294
The Moth and the Firefly 295
The Stars Message 296
The Self 296.
To the Psychologist 297.
Eternal Life 298...
Death 299...
Iqbal 300
Trifles .
305
Ghazal 306.......................................................................................

INQILAB
INDIVIDUAL LEVEL
HASIL - MOMIN
The net effect of an individuals relentless quest for the ultimate Truth is
his own transformation from an ordinary person to a perfect human being.
Having been so transformed, he is proudly claimed by his Creator as His
own slave (abduhu).
This is the slavery that rids him from all other kinds of servitude,
including that of the so-called lone superpower. He is a freeman (Hur) in
true sense; having no fears or apprehensions and free of all worldly
temptations and coercions. Such a human being, out of the true believers, is
bestowed upon the title of Momin.
The Creator claiming his ownership is the ultimate reward of his quest
for the Truth and remaining steadfast while traversing the righteous path
despite all odds. The aim of Allamah Iqbals endeavours has been to see
such a believer riding a horse and emerging from the hanging dust.
All that has been said in the last three volumes speak of Allamahs
earnest desire to see Muslims transforming themselves into Momins. In this
chapter only those poetical works are included which describe some the
characteristics of Iqbals ideal man. To begin with some quatrains from Bale-Jibril are reproduced.
QUATRAINS
*****(24)*****

Teri dunya jahan-e-morgh-o-maahi;
meri dunya foghan-e-sobh gaahi.
5
Teri dunya mein mien mehkoom-o-majboor;

meri dunya mein teri padshahi.
Thine is the world of birds and beasts,
O Lord! And mine is the world of sighs by day and night;
I am a shackled slave in this world of Thine,
and Thou art the supreme ruler of my world.
(Translated by Naeem Siddiqui)
*****(25)*****

Karam tera keh bey johar naheen mien;
ghulam-e-Toghral-o-Sanjar naheen mien.
Jahan beini meri fitrat hai laikan;
kissi Jamshaid ka saghar naheen mien.
Thank Thee, O Lord, I am not without talent born;
I am not a slave of kings and potentates.
Though born I am with a power to see the world,
I belong to none, like Jamsheed's all-seeing glass.
*****(34)*****

Dum-e-arif nasim-e-sobh dum hai;
6
issi sey raishah-e-maani mein num hai.

Agar koeyi Shoaib aaey mayassar;
Shabani sey Kalimi duo qadam hai.

(Gallah-bani, charwahey kay kaam.)
The mystics soul is like the morning breeze:
It freshens and renews lifes inner meaning.
An illumined soul can be a shepherds,
who could hear the Voice of God at Gods command.
(Translated by Naim Siddiqui)
THE LAST WILL OF HARUN RASHID

Haroon ki Aakhri Nasihat

Haron ney kaha waqt-e-raheel apney pissr sey;
jaaey ga kabhi tou bhi issi rahgozar sey.
Poshidah hai kafir ki nazar sey Malak al-Mout;
laikan naheen poshidah Mosliman ki nazar sey.
:
(Waqt-e-rehlat yaani mout ka waqt.)
Harun said to his son when his hour came,

Youll also pass this way some day.
The Angel of Death is an unseen to the infidel,
but it is not hidden from a Muslims eyes.
7
The poetical works reproduced hereunder are from the Urdu book titled
Zarb-e-Kalim.
THE INFIDEL AND BELIEVER

Kafir-o-Momin :

Kall sahil-e-darya peh kaha mojh sey Khizar ney;
tou dhondh raha hai samm-e-Afrang ka tariyaq?
(Zehar.) :
Thus Khizr to me did speak last day on river banks.

Are you in search of cure for venom spread by Franks?

Ekk noktah merey pass hai shamshir ki manind;
borinda-o-seiqal zadah-o-roshan-o-burraq.

(Kaatney wala.)
:
(Seiqal kiya hoa; chamkaya hoa.)
(Bijli ki tarah chamkila.)

I know a subtle point which like the sword is keen
is cutting, burnished, bright and owns a peculiar sheen.

Kafir ki yeh pehchaan keh afaaq mein gom hai;
Momin ki yeh pehchan keh gom oss mein hein afaaq.
A heathen gets distinct by getting lost in life
whereas a Muslim true keeps 'bove its brawl and strife.
8
(Translated by Syed Akbar Ali Shah)

BELIEVER
( )
Momin (Dunya mein). In the world

Ho halqah-e-yaran tuo barisham ki tarah narm;
razm-e-haq-o-baatil ho tuo foulad hai Momin.
A man whose faith is firm and strong
is soft as silk in friendly throng
in skirmish between wrong and right
like sword of steel, he stands to fight.

Aflaak sey hai iss ki harifanah kashakash;
khaki hai magar khak sey azad hai Momin.
The skies are his inveterate foes,
his war with them e'er onward goes
though Muslim true of clay is born
from earthly bonds still be is torn.

Jachtey naheen kunjashk-o-hamam iss ki nazar mein;
Jibril-o-Srafil ka siyaad hai Momin.
(Chirriya aur kabootar) :

To hunt the sparrow and the dove
he does not like and does not love,
9
he much aspires his noose to cast

on angels great and hold it fast.
()

( )
Kehtey hein Faristey keh dil-aawaiz hai Momin;
Hooron ko shikayat hai kum-aamaiz hai Momin.
(Shish Mehal) Bhopal mein likhhey gaey.)
In Paradise: The, angels of this thing are sure
that a Muslim can allure,
but Maids of Eden do complain,
from society he does oft refrain.
A MUSLIM
Mard-e-Musliman :

Her lehzah hai Momin ki naeyi shaan, naeyi aan;
goftar mein, kirdar mein, Allah ki Burhaan.
(Nishan, hojjat.) :
A Muslim true gets grandeur
new with moment's change and every hour;

by words and deeds he gives a proof
of Mighty God, His reach and power.

Qahaari-o-Ghaffari-o-Quddosi-o-Jabroot;
10
yeh char anasar hon tuo banta hai Musliman.
(Qahaari: Jiss sey doshman dar jaaey.)
(Bakhshash, khata kaaron sey dargozar karney wala.)

(Kirdar ki Pakeezgi wala.) :
(Azmat aur bazorgi wala.) :

To rout the foes, to grant them reprieve,
do pious deeds and show great
might are four ingredients that
make a Muslim Devout who shuns not fight.

Humsayah-e-Jibril-e-Amin bandah-e-khaki;
hai iss ka nashiman nah Bokhara nah Badakhshan.
With Gabriel trusted and steadfast
this clay-born man has kinship close,
a dwelling in some land or clime
for himself Muslim never chose.

Yeh raaz kissi ko naheen maaloom keh Momin;
qaari nazar aata hai, haqiqat mein hai Quran.
This secret yet none has grasped
that Muslim Scripture reads so sweet
practising rules by it prescribed,
becomes its pattern quite complete.
11

Qodrat kay maqasad ka ayyar iss kay iraadey;
dunya mein bhi meezan, qiyamat mein bhi meezan.
The Faithful acts on aims and ends
that Nature keeps before its sight
in world he sifts the good and bad,
in future shall judge wrong and right.

Jiss sey jigar-e-lalah mein thhandak ho, woh shabnam;
daryaon kay dil jiss sey dehul jaain, woh toofan.
While dealing with friends and mates,
he is dew that thirst of tulip slakes:
When engaged with his foes in fight,
like torrent strong makes rivers shake.

Fitrat ka sarood-e-azali oss kay shabb-o-roz;
aahang mein yakta sift-e-Surah-e-Rahman.
The charm of Nature's eternal song
in Muslim's life, no doubt is found
like chapter Rahman of the Koran,
is full of sweet melodious sound.

Bantey hein meri kaargah-e-fikr mein anjum;
ley apney moqadar kay sitarey ko tou pehchan.
Such thoughts that shine like lustrous stars my brain,
12
like workshop, can provide,

you can select the star you like,
so that your Fate this star may guide.
DECREES OF GOD
Ehkam-e-Elahi :

Pabandi-e-taqdir keh pabandi-e-ehkaam;
yeh masaalah moshkil naheen ay mard-e-khirdmand.
This problem is not hard to solve O man,
endowed with insight great
Wh'r to obey dictates of God,
or submit to decrees of Fate.

Ekk aan mein suo baar badal jaati hai taqdir;
hai iss ka moqalid abhi nakhosh, abhi khorsand.
(Khosh baash) :
The Wheel of Fate spins hundred times

within the twinkling of the eye;
he, who follows freaks of Fate,
anon is down and anon is high.

Taqdir kay paband nabataat-o-jamadaat;
Momin faqat ehkaam-e-Elahi ka hai paband.
Herbs, vegetables and minerals alike
13
adhere to what Fate pre-ordains:

But Muslim true obeys laws of God,
all else abhors and much disdains.
QUATRAIN
This four-liner is from Armoghan-e-Hijaz (Urdu).

*****(8)*****

Hadis-e-bandah-e-Momin dil aawaiz;
jigar por khon, nafas roshan, nigah taiz;
Mayassar ho kissey deidar oss ka;
(Momin ki kahani.) :
(Dil aawaiz: Dil lobhaney waali.) :
(Kum milney jolney wala.)

:
keh hai woh ronaq-e-mehfil kum amaiz.
The talk of a Muslim is always sweet,
who holds blue blood, bright self, eyes sharp and neat.
If one is lucky to see his face, hes shy to meet,
though the functions meetings grace*.
(*Grace, occasions as we say you will grace the occasion
with your presence (ins) or functions grace)
(Translated by Q A Kabir)
14
Payam-e-Mashriq has quite a few poetical works on the subject which

are reproduced underneath.
THE TULIP OF SINAI - QUATRAINS
Robaiyat Lalah-e-Toor
*****(78)*****

Nawa dar saaz-e-jan az zakhmah-e-Tou;
chasaan dar jani-o-az jan barooni.
Chiraghum, ba Tou sozam bey Tou meiram;
(
)

Tou ay bichoon-e-mun bey mun chagooni.
[Meyrey saaz-e-jan mein nawa Aap kay mizrab sey hai.

(Allah Taala sey arz kar rehey hein),
Aap kis tarah meyri jan kay andar bhi hein aur bahar bhi.
Mein chiragh hon, Aap sey taaloq ho
tuo meyrey andar roshni paida hoti hai;
Aap kay baghair meyri roshni bojh jaati hai;
ay Woh jiss ki misl koeyi naheen, Tuo meyrey baghair kaisey hai?]
Your plectrum fills the instrument of the soul with tunes.
How can You be in the soul and outside it as well?
Why should I worry? With You, I am aflame;
15
without You I die. But my Unique One,

how do You manage without me?
(Translated by Mustansir Mir)
*****(79)*****

Nafas aashoftah moujey az yam-e-Oost;
naey ma naghmah-e-ma az dum-e-Oost.
Labb-e-jooey abud choon sabzah rastaim;
rug-e-ma
raishah-e-ma az num-e-Oost.

[Hamari sans Allah Taala kay behar-e-bikaran
sey othhi hoeyi mouj hai;
hamari naey, hamara naghmah ossi kay dum sey hai.
Hum abud ki nadi kay kinarey sabzah ki manind oogay hein;
hamara rug-o-raishah issi num-e-abdiyat sey hai.]
The heaved breath is a beaker of His sea;
He lips our reed, and plays our melody.
We grow as grass by an eternal stream;
His dew is in our vein and artery.
(Translated by M. Hadi Husain)
*****(81)*****
16

Kara joeyi chira dar paich-o-taabi;
keh Oo piadast tou zir-e-niqabi.
Talash-e-Oo koni joz khod nabeini;
(
)

talash-e-khod koni joz Oo nayaabi.
[Kissey dhondtey ho, kiyuon paich-o-taab mein ho?

(Allah Taala ki taraf asharah hai)
Woh tou zahar hai tum khod zir-e-niqab ho
(insan sey kaeh rehey hein).
Oss ki talash karo gay tuo apney sawa
aur kochh naheen deikhho gay;apni talash karo gay tuo

Oss kay sawaey kissi aur ko naheen pao gay.]
Whom seekest thou? What fever fills thy mind?
Tis He is patent thou the veil behind:
Search after Him, and but thyself thoult see,
search after self and naught but Him thoult find.
*****(85)*****
17

Dil-e-mun! Ay dil-e-mun! Ay dil-e-mun!
Yam-e-mun, kashti-e-mun, sahil-e-mun.
Cho shabnam ber sar-e-khakam chakeidi;
wya choon ghonchah rasti az gul-e-mun.
! ! !

[Meyrey dil! Ay meyrey dil! Ay meyrey dil!
Ay meyrey samandar, ay meyri kashti, ay meyrey sahil!

Kaya tou meyri khak-e-badan per shabnam ki tarah tapka thha?
Ya meyri matti kay andar sey ghonchay ki tarah paida hoa.]
My heart! My heart! My heart! My ocean, my boat, my shore!
Did you fall like dew on my dusty being,
or did you sprout like a bud out of my soil?
*****(86)*****

Chih goeym noktah-e-zasht-o-niko cheist;
zoban larzad keh maani paichdar ast.
Baroon az shakh beini khaar-o-gul ra;
daroon-e-oo nah gul piada nah khaar ast.
18
[Mien kaya kahon keh naiki aur baddi kaya hai;

zoban larzti hai kiyuonkeh maani paichdar hein.
Shakh kay bahar kantay bhi nazar aatey hein aur phhool bhi,
magar shakh kay andar nah phhool hai, nah kanta.]
What maketh Foul and Fair, how shall I say?
Tongue trembleth, such a riddle to declare:
Without the stem, thou seest rose and thorn;
within, nor rose nor thorn is patent there.
*****(92)*****

Sakhon dard-o-ghum aarad, dard-o-ghum beh;
mera ein nalah-haey dambadum beh.
Sikandar ra z-aish-e-mun khabar neist;
nawaey dilkashey
az Molk-e-Jam beh.

[Shaeri dard-o-ghum laati hai,
magar yeh dard-o-ghum khoob hai;

mojhey yeh her waqt nalah-o-faryaad achha lagta hai.
19
Sikandar meyrey aish ko kaya jaaney;

nawaey dilkash Jamshaid ki padshahat sey behtar hai.]
Speech bringeth pain and grief so best it were;
this long lament to me is lovelier.
The joy I have not Alexander knew
better than Jamshids realm a slow, sweet air.
*****(93)*****

Nah mun ber markab-e-khatli sawaram;
nah az wabastgaan-e-sheharyaram.
Mera ay humnashin doulat humein bus;
cho kawam seinah ra laaley ber aaram.
[Nah mien aala nasal kay ghhorrey per sawar hon;

nah padshah ka masaahib hon.
Ay humnashin! Mojhey yeh doulat kaafi hai;
keh jabb apna seinah khhodta hon tuo laal nikaal leyta hon.
(Sakhon kaya kaeh naheen sakktey keh joya hon jawaher kay;
jigar kaya hum naheen rakhhtey
20
keh khhodein ja kay maadun ko Ghalib)]

I have no swift-paced steed to ride upon;
I am no courtier of a monarchs son;
This, friend, for me is happiness enough that,
when I dug my heart a ruby shone!
*****(94)*****

Kamal-e-zindagi khwahi biyaamoz;
koshadan chashm-o-joz ber khod nabostan.
Frau bordan jahan ra choon dum-e-aab;
talism-e-zir-o-bala dar shakistan.
(
)
[Zindagi ka kamal chahta hai, ley sonn;
ankhh khhol kay rakhhna
aur sirf apney aap per nazar rakhhna.
Saari kainat ko pani kay ghhont ki tarah pei jana;
aur oss kay pust-o-boland kay talism ko torr deyna
(yeh hai kamal-e-zindagi).]
Wouldst thou the perfect life attain?
Then learn on self alone to fix the opened eye;
The world to swallow in a single draught;
to break the spell it is encompassed by.
21
*****(95)*****

Tou mi-goeyi keh Adam khakzaad ast;
aseer-e-alam-e-kaon-o-fasaad ast.
Walley fitrat z-eijazey keh daarad;
)
(

) (

banaey behar ber jooish nehaad ast.
[Tou kehta hai keh Adam khak sey paida hoa hai
aur iss jahan ka aseer hai
jahan (her taraf) fitnah-o-fasaad hai.
Magar fitrat ney apney eijaz sey;
iss samandar ki bonyaad (Adam ki) nadi per rakhhi hai.]
A child of earth is Adam, thou dost say.
Bond to the world of being and decay;
Yet Nature wrought a miracle indeed
the seas foundations on his fount to lay!
(Translated by A.J. Arberry)
22
*****(96)*****
Momin is fully aware of relationships between body and soul; Man and
world; and Man and God.

Dil-e-bibaak ra zarghaam rung ast;
dil-e-tarsindah ra aahoo-e-palang ast.
Agar beimay nadaari behar sehra ast;
agar tarsi behar moujash nahung ast.
[Dil-e-bibaak kay leay sher bhi paharri bakkri hai;

khoufzadah dil kay leay hiran bhi cheetah hai.
Agar teyrey andar khoon naheen
tuo teyrey leay samandar bhi sehra hai;
agar tou khoufzadah hai tuo oss ki her mouj mein

tojhey magarmachh nazar aaey ga.]
To a fearless heart a lion is a sheep;
to a timid heart a deer is a tiger.
If you have no fear, the ocean is a desert;
if you are fearful, there is a crocodile in every wave.
*****(97)*****

23

Nadanam baadah-um ya sagharam mun;
gohar dar damanam ya goharam mun.
Chonan beinam cho ber dil deidah bundam;

keh janam deigar ast-o-deigram mun.
[Mien naheen janta keh mien sharab hon

ya sharab ka piyalah hon;
meyrey daaman mein gohar hai
ya mein khod he gohar hon.
Jabb mien apni nazar dil per markooz karta hon

tuo mojhey yon dikhhai deyta hai
keh meyri jan aur cheez hai
aur mien kochh aur hon.]
Wine am I, or the bowl where it doth lie?
Pearl, or the bosom it is treasured by?
I scan my heart, and this is all I see:
One thing my soul is, and another I.
*****(98)*****

24
Tou goeyi taer-e-ma zir-e-daam ast;

paridan ber per-o-balash haraam ast.
Z-tun berjastah-ter shoud maani-e-jan;

)(
) ( )(

(

)
fosaan-e-khanjer-e-ma az niyaam ast.
[Tou kehta hai keh hamara parindah (-e-rooh) jaal kay neichey hai;
oss kay per-o-baal kay leay pervaaz namomkin hai.
Rooh ki maanwiyat tun ki wajah sey boland ter ho gaeyi hai;
hamara niyam (-e-badan) hamarey khanjar (-e-rooh)
kay leay saan ka kaam karta hai.
(Amal badan karta hai
aur irtiqa rooh ko hasil hota hai)]
Thou sayest, Lo, our bird is in the snare,
no more shall he stretch wings and fly in air;
Yet grows the soul more salient through the flesh
our daggers whetted by its scabbard there.
*****(99)*****

Chasaan zaiyad tamanna dar dil-e-ma;
chasaan sozad chiragh-e-manzil-e-ma.
Bachashm-e-ma keh mi-beinad chih beinad;
25
chasaan gunjeid dil andar gill-e-ma.

( )

( )
(

)
[Hamarey dil mein tamanna kaisey paida hoti hai?

Hamari manzil ka chiragh (-e-tamanna)
(hamarey andar) kaisey roshan hota hai?
Meyri ankhh sey kon deikhhta hai, kaya deikhhta hai?

Dil (jo la-mehdood hai)
meyrey badan kay andar kaisey samata hai?]
Declare: how in the heart is born desire,
how in the dwelling burns the lanterns fire.
Who sees with this our sight, and what he sees,
and how the soul was lodged within our ware.
*****(100)*****

Cho dar jannat kharameid pas az murg;
beh chashm-e-ein zamin-o-aasman bowud.
Shakkey ba jan hairanam dar aawaikht;
jahan bowud aan keh tasweer-e-jahan bowud.
26
[Jabb mien fout honay kay baad

jannat mein tehal raha thha;
tuo mojhey iss zamin-o-aasman ka khayal aaya.

Meyri jan-e-hairan shakk mein mobtila ho gaeyi,
keh woh jahan thha ya jahan ki tasweer thhi.]
When I was dead, and walked in Paradise,
this heaven I could clearly see;
One doubt yet lingered in my baffled soul
was it the world, that world of imagery?
*****(108)*****

Dilla ramz-e-hayat az ghonchah daryab;
haqiqat dar majazash bey hijab ast.
Z-khak-e-teerah mi-roeyad wlaikan;
nigahash ber shoa-e-aaftab ast.
(

)
27
[Ay dil! Hayat ka raaz kali sey samajh;

oss kay mijaaz mein haqiqat bey niqab hai.
Kali khak-e-tirah sey paida hoti hai;
laikan oss ki nazar aaftab ki shoa per rehti hai.
(Dil badan kay andar paida hota hai magar oss ki zindagi
Allah Taala sey taaloq sey wabastah hai.(]
Heart, in the rosebud view Lifes mystery!
Truth in contingent there unveiled is shewn;
Although it springeth from the shadowed earth,
its gaze is fixed upon the radiant sun.
*****(114)*****

Mizaaj-e-lalah-e-khodrao shinasam;
bashakh andar gullaan ra boo shinasam.
Az aan daarad mera morgh-e-chaman dost;
(
)
moqam-e-naghmah-haey oo shinasam.
[Mien lalah-e-khodrao ka mizaaj pehchanta hon;

woh phhool jo abhi shakh kay andar hein,
mien onn ki khoshboo mehsoos karta hon.
28
Bagh ka parindah majhey iss leay apna dost samajhta hai;

kiyuonkeh mien iss kay naghmon
kay moqam ko samajhta hon
(moqam raag ki istilah hai).]
The self-sown tulips temper I know well,
within the stem the roses scent I smell;
The meadow songster loves me as a friend,
the tone wherein he carols I can tell.
*****(115)*****

Jahan yakk naghmahzaar-e-aarzooey;
bum-o-zirash z-taar-e-aarzooey.
Beh chashmam her chih hust-o-bood-o-baashad;
dummey az rozgar-e-aarzooey.

(
)

[Yeh dunya bus aarzoo ka naghmah-e-zaar hai;

(yahan her taraf aarzoon kay naghmey obhar rehey hein)
iss jahan ka bum-o-zair aarzoo ki taar sey wabastah hai.
Jo kochh hai, thha ya ho-ga (haal-o-mazi-o-mostaqbil)
woh meyri nigah mein hai.]
One song of yearning fills the world entire;
29
this yearning strings the universal lyre;

Whatever is, and was and is to be,
I see one moment of all Times desire.
*****(116)*****

Dil-e-mun bey qarar-e-aarzooey;
daroon-e-seinah-e-mun haaey-o-hooey.
Sakhon ay humnashin az mun chih khwahi;

) (

keh mun ba khwaish daaram goftgooey.
[Meyra dil aarzoo sey bey qarar hai;
meyrey seinay mein ha-o-hoo (ka hungamah) bapa hai.

Ay humnashin tou mojh sey
humkalami ki tawaqo nah rakhh;
mien tuo her waqt apney aap sey
goftgoo mein mashghool hon.]
My heart is all the yearning of unrest,
tumult and agitation fill my breast;
What discourse, comrade, seekest thou of me?
All I would say, is to my self addressed.
30
THE WINE REMAINING (GHAZALEIN)
-
*****(15)*****

Teer-o-sanaan-o-khujar-o-shamshiram aarzoost;
ba mun mi-aa keh maslik-e-Shabbiram
aarzoost.
) ( ) (
[Mien teer-o-sanan aur khunjar-o-shamshir
ki aarzoo rakhhta hon;
meyrey saath na aa keh mien
Maslik-e-Shabbir (R.A.) (shahadat) ka joya hon.]
I long for manly weapons bow, dagger, spear and sword.
O, do not come with me, for mine is Shabbirs way.

Az beher aashiyanah khas andozaim nigar;
baaz ein nigar keh shoalah-e-dar giram aarzoost.
[Pehley aashianey kay leay meyra tinkay akhhatey karna deikhh;

pher yeh deikhh keh mien aisey shoaley ki aarzoo rakhhta hon
jo ossey jala kar raakhh kar dey.]
Look at me gathering straw for a nest,
31
and look at me again, wishing for fire to burn it off.

Goftund labb babund O z-asrar-e-ma mago;
goftam keh khair naarah-e-takbiram aarzoost.
:
[Kehney laggay: Labb bund rakhh
aur hamarey asrar zahir nah kar.
Mien ney kaha: Naheen,
mien tuo naarah-e-takbir boland karna chahta hon.]

He said: Keep your lips sealed. Let not My secret be betrayed.
I said: O no, I must proclaim that You are great.

Goftand her chih dar dillat ayad z-ma bakhwah;
goftam keh bey hijabi taqdiram aarzoost.

:

:
[Kehney laggay: Jo jee chahey hum sey maang.

Mien ney kaha: Apni taqdir ko bey hijaab deikhhna chahta hon.]
He said: Ask for whatever is your wish.
I said: I wish to know the mystery of fate.

Az rozgar-e-khwaish nadanam joz ein qadar;
khwahum z-yaad-e-raftah-o-taabiram aarzoost.
[Mien apni zindagi kay baarey mein sirf itna jaanta hon;
32
keh bhoola hoa khwab hon

aur khwab ki taabir janenay ka khwahish-mand hon.]
All that I know about my life is this:
A dream forgotten, which I wish to have interpreted for me.

Ko aan nigah-e-naaz keh awwal dilam rabood;

)(
ummatay daraaz baad hamaan teeram aarzoost.
[Kahan hai woh nigah-e-naaz jiss ney
pehlay pehal mojh sey meyra dil chhein liya thha;

teyri omar draaz ho
mojhey pher issi teer (-e-nigah) ki aarzoo hai.]
O where is that alluring glance that captivated my heart first?
God bless you, I desire that arrow once again.
*****(18)*****

Mouj ra az seinah-e-darya gosastan mitawaan;
behar-e-bey payaan beh jooey khwaish bostan mitawaan.
[Mouj ko seinah-e-darya sey alag kiya jaa sakta hai;

bey payan samandar ko
apni nadi mein moqiyyad kiya jaa sakta hai.]
A wave can well be severed from the bosom of the sea,
and you can well enclose the boundless sea
33
within the channel of your private stream.

Az nawaey mitawaan yakk shehar-e-dil dar khoon nishaanad;
yakk chaman-e-gul az nasimay seinah khastan mitawaan.
[Apni nawa sey poray shehar-e-dil ko

khoon mein nehlaya jaa sakta hai;
baad-e-nasim sey saarey phhoolon bharey chaman ka

seinah zakhmi kiya ja sakta hai.]
A city full of hearts can well be made
to bleed with a poignant song.
A garden full of flowers can well be pierced
by a whiff of the morning breeze.

Mitawaan Jibril ra konjashk-e-dast aamoz kard;
shehperash ba mooey
deidah bostan mitawaan.
aatish
) (

[Jibril (A.S.) ko apney haath ki sidhaeyi hoeyi
chirriya banaya jaa sakta hai;
oss kay shehper ko aag lagay hoay baal
sey baandha jaa sakta hai.]
The mighty Gabriel can well be turned into a hand-trained sparrow.

His wings can well be tied up with a single near-singed hair.

Ay Sikandar sultanat nazok-ter az Jaam-e-Jam ast;
34

! ) (

yakk jahan-e-aeinah az sungay shikastan mitawaan.
[Ay Sikandar! (Barri sey barri) sultanat bhi

Jaam-e-Jam sey ziyadah nazok hai;
aeinay ka bhara hoa jahan, eik pathar sey torra jaa sakta hai.]
O Alexander, kingship is more frail than Jamshids cup.
A whole world full of mirrors can be smashed with but a single stone.

Gar bakhod mohkam shavi sial-e-bala angaiz cheist;
dar dil darya nashistan mitawaan.
misl-e-gohar

) (
[Agar tou apney andar mohkam ho jaaey tuo
barrey sey barra sialab bhi koeyi cheez naheen;

darya kay dil mein gohar ki manind
(sakoon sey) baithha jaa sakta hai.]
If you are stable in yourself,
what harm can a destructive flood do you?
For you can settle at its bottom
as a pearl does at the bottom of the sea.

Mun faqir-e-bey niazam mashrabam ein ast-o-bus;
momiyaeyi khwastan natwaan, shikastan mitawaan.
[Mien faqir-e-bey niaz hon yehi meyra tareeq hai;
35
mien toot tuo sakta hon

laikan momiaeyi ki gadaeyi naheen kar sakta.]
Ascetic that I am, too proud to ask, my creed is this:
That I had rather see my body break to bits
than seek a medicine to keep it whole.
*****(22)*****

Hasrat-e-jalwah-e-aan maah-e-tamamey daaram;
dast ber seinah nazar ber labb-e-baamey daaram.
) (

[Mien oss Maah-e-Kamil kay jalway ki hasrat rakhhta hon;

haath seinay per rakhhey nazar baam per lagaey (intizar mein hon).]
O I long for a sight of that full moon.
So I stand hand on heart, eyes fixed on a house-top.

Hosn mi goft keh shaamey napazirad seharam;

) (

(
)
ishq mi goft tabb-o-taab-e-dawamey daaram.
[Hosn kehta thha keh meyri sehar,
shaam qabool naheen karti (mien la-zawal hon);

ishq kehta thha meyri tabb-o-taab la-yazaal (daimi) hai.]
My day, said Beauty, knows no evening.
I burn eternally, said Love.
36

Nah beh imroz aseeram nah beh farada nah beh dosh;
nah nashaibey nah fraazey nah moqamey daaram.
[Nah mien aaj ka aseer hon nah kall ka;
nah mien nashaib-o-fraaz rakhhta hon, nah koeyi manzil.]

I am a prisoner of no yesterday, of no tomorrow,
no today; I have no station, high or low.

Baadah-e-raazam-o-paimanah gosaarey joeyum;
()
dar kharabaat-e-moghan gardish-e-jaamey daaram.
[Mien baadah-e-raaz hon aur hum piyalah dhondta hon;

kharabat-e-moghan mein apna jaam gardish mein rakhhta hon
(takeh koeyi saathi mil jaaey).]
I am the wine of mystery in search of one to drink me up.
So in the Magis wine-house I rotate like a wine-cup.

Bey niazanah z-shoridah nawaim magozar;

morgh-e-lahootam-o-az dost payamey daaram.
[Meyri shoridah nawa sey adam-twajehi ikhtiyar nah kar;

morgh-e-lahoot hon aur dost sey paigham ley kay aaya hon.]
37
Do not pass unconcernedly by my distracted song,

for I am a celestial bird charged with a message from the Friend.

Pardah ber-giram-o-dar pardah sakhon migoeyum;
taigh-e-khoonraizam-o-khod ra beh niyamey
daaram.

[Mien ney apney taein parday mein rakhha hoa hai,
kanaiyatan baat karta hon;
taigh-e-khoon raiz hon,
magar apney aap ko niyam mein rakhhta hon.]
I draw the curtain and behind it speak.
O I am a blood-shedding sword, but I keep myself sheathed.
The following poetical works are from the book titled Zabur-e-Ajam
(Persian).
GHAZALEIN - PART ONE

*****(16)*****

Tou baein gomaan keh shaid sar-e-aastanah daaram;
beh tawwaf-e-khanah kaarey ba-Khodaey khanah daaram.
[Aap ko shaid khayal ho keh mein
sirf aastanah ki khwahish rakhhta hon;

naheen, tawaf-e-khanah sey meyra maqsood sahib-e-khanah hai.]
38
Thinkest Thou that to the threshold I have made this pilgrimage?

With the master of the household I have business to engage.

Sharar-e-paridah rungam magozar z-jalwah-e-mun;
keh bataab-e-yakk duo aaney tabb-e-javidanah daaram.

[Mien aisa sharar hon jiss ka rung orra hoa hai
magar tou meyrey jalway ko nazar andaaz nah kar;

eik duo aan ki chamak ki bajaey meyrey andar tapash-e-javidan hai.]
O deny me not Thy presence, for a wan,
pale spark am I that to win a moments luster in eternal fever lie.

Nakonam digar nigahey beh rehey keh taey namoodam;
beh soragh-e-sobh-e-farda rawash-e-zamanah daaram.
[Jo rah mien taey kar leyta hon
pher oss ki taraf morr kar naheen deikhhta;

zamaney ki tarah her roz naeyi sobh ka motlashi rehta hon.]
Never more will I look backward on the road that I have traced;
Tis to gain the far to-morrow that, like Time, I forward haste.

Yum-e-ishq kashti-e-mun yum-e-ishq sahil-e-mun;
nah ghum-e-safinah daaram nah sar-e-karanah daaram.
39
[Daryaey ishq he meyri kashti hai,

daryaey ishq he meyra sahil hai;
nah mojhey safinah ka ghum hai aur nah kinarey ki khwahish.]
Lo, loves ocean is my vessel, and loves ocean is my strand;
for no other ship I hanker, nor desire another land.

Shararey fashan wlaikan shararey keh wa nasozad;
keh hanooz nau niazam ghum-e-aashiyanah daaram.

[Mojh per apni mohabat ki chingari daliay
magar aisi keh mojhey bilkol he nah jala dey;

mien nau niaz-e-ishq hon meyrey andar
abhi takk aashiyaney sey wabastgi baqi hai.]
Scatter now a spark, but gently,such a spark as will not burn;
I am newly fledged to needing, to the nest I would return.

Baummeid-e-ein keh rozay beh shikar khwahi aamad
z-kamand-e-sheharyaraan rum-e-aahoanah daaram.
[Iss ummeid per keh eik roz Aap shikar kay leay aein gay;
mien sheharyaron ki kamandon sey
aahooanah bhaagta raha.]
In the far, fond hope that, haply,
Thou wilt hunt for me one day,
from the spinning noose of princes like a fawn I leapt away.
40

Tou agar karam nomaeyi bamoashiraan babakhsham;
()
duo seh jaam-e-dilfarozey z-maey shabbanah daaram.
[Agar Aap karam farmaein tuo mien iss maashrah kay lougon ko
oss maey shabanah sey jo meyrey pass hai
chund jaam-e-dilfaroz bakhsh don
(ta-keh onn ki mayoosi aur afsordgi door ho jaaey).]
And if Thou wilt be so gracious,
I will give these friends of mine a bright glass or two
delightful of my night-consoling wine.
*****(21)*****

Soz-o-godaz-e-zindagi lazzat-e-jostjooey Tou;
rah cho maar mi-gizad gar narawum basooey
Tou.

[Aap ki jostjoo mein jo lazzat miltai hai
wohi soz-o-godaz-e-zindagi hai;
agar mein Aap ki taraf safar nah karon
tuo raastah mojhey saanp ki tarah dasta hai.]
All that in life I love the best is the sweet fever of Thy quest;
the way is like an adders sting, be not to thee my wayfaring.
41

Seinah koshadah Jibril az ber aashiqaan gozasht;
z-aatish-e-aarzooey Tou.
ta shararey beh oo fatad

(
)

[Jibril Amin (A.S.) apna seinah khholay hoay
aashiqon kay pass sey gozartey hein;
ta-keh onnhein bhi Aap ki mohabat ki
chingari mayassar aa-jaey.]
Lo, Gabriel with naked heart out of loves bosom doth depart,
hopeful to catch a spark of fire from the vast flame of Thy desire.

Hum bahawaey jalwaheyi parah konam hijab ra;

hum beh nigah-e-narasa pardah kasham barooey Tou.
[Kabhi tuo mien Aap kay jalwah kay shouq mein

saarey hijab parah parah kar deyta hon;
aur kabhi khod he apni nigah-e-narasa sey
Aap kay chehray per pardah khhainch leyta hon.]

Anon I rend my veil in twain, yearning the vision to attain;
anon with unavailing sight I veil myself before Thy light.

Mun batalash-e-Tou rawum ya beh talash-e-khod rawum;
aql-o-dil nazar hamah gom
shodgaan kooey Tou.
42
[Mien Aap ki talash mein niklon ya apni talash mein;

aql, dil aur nazar sabb Aap ki galli mein gom ho chokkey hein.]
Whether in quest of thee I go, or at the last myself to know,
intellect, heart, sight all astray blindly the wander on Thy way.

Az chaman-e-Tou rastah-um qatrah-e-shabnamey babakhsh;
khatar-e-ghonchah
wa shawad kum nashawad z-jooey Tou.

[Mien Aap he kay chaman ka pouda hon,
mojhey qatrah-e-shabnam ataa farmaiay;

iss sey meyrey ghonchay ka dil khhil jaaey
ga aur Aap ki nadi mein kochh kumi waqia naheen ho-gi.]
I was a seedling of Thy mead;
sprinkle Thy dew upon my head;
the blossoms heart will quicken,
yet no drop shall lack the rivulet.
*****(25)*****

Z-her naqshey keh dil az deidah geerad pak mi-aayam;
gadaey maani pakam
tehi idraak mi-aayam.
43
[Mien ney apney aap ko her oss naqsh sey pak rakhha hai
jo nigah kay zariay dil per warid ho;
chonkeh mien Aap kay hosn-e-pakeezah ka gada hon
iss leay apna idraak saaf rakhhta hon
(Quran Pak mein nigah neichi rakhhney ka hokam hai).]
Of every image that the heart takes from the eye
I have no part;
perception weigheth not with me, I beg for pure reality.

Gehey rasm-o-reh-e-farzaangi zouq-e-janoon babakhshad;
mun az dars-e-khirdmandaan
gariban chaak mi-aayam.

[Kabhi farzangi kay tuor tariqay bhi
zouq-e-janon bakhsh deytey hein;
basa auqaat ehl-e-daanish ki baatein sonn kar
mein gariban chaak kar kay onn ki majlis sey baahar aa-gaya.]
Anon a touch of madness lies in the conventions of the wise;
I come with collar torn, a fool, for all I went to wisdoms school.

Gehey paichad jahan ber mun gehey mun ber jahan paicham;
bagardaan baadah ta bairoon azein paichaak mi-aayam.
[Kabhi jahan mojhey apni lapait mein ley leyta hai
44
aur kabhi mien jahan ko apni lapait mein ley leyta hon;
Aap jaam aagay barrhaein
ta-keh mien iss kashmaksh sey baahar niklon.]
Anon I wrap me in the world, anon about me tis enfurled;
pass round the wine, and pass again,
that I may break this tangled skein.\

Nah einja chashmak-e-saqi nah aanja harf-e-moshtaqi;
z-bazm-e-Sufi-o-Mulla
bassey ghumnaak mi-aayam.

[Mien Sufi-o-Mulla duonon ki
bazm sey ghumnaak nikla hon;
nah yahan koeyi ramz-e-mohabat hai,
nah wahan koeyi shouq ki baat.]
No Sakis glance enchants me here,
nor any talk of love sincere;
from mullahs board and Sufis feast
I nothing gain but care increased.

Rasad waqtey keh khasaan-e-tera ba mun fatad kaarey;

keh mun sehraaim paish-e-malak bibaak mi-aayam.
[Waqt aa-gaya hai keh Aap kay khaas-al-khaas

bandon sey meyra moamlah ho;
kiyuonkeh mien sehraeyi hon aur
45
her hokmraan kay saamney bey bakanah goftgoo karta hon.]

Th time that they had much to do with me,
Thy choice and favoured few:
The desert was my upbringing; I fearless stride before the king.
*****(27)*****

Z-shaer nalah-e-mustanah dar mehshar chih mi-khwahi;
Tou khod hungamaheyi hungamah-e-deigar chih mi-khwahi.
[Mehshar mein shaer sey
nalah-e-mustanah ka motalbah kiyuon?

Aap ka apna hosn he hungamah-zaa hai,
kissi aur hungamey ki kaya zaroorat hai.]
Why in the concourse dost Thou seek
the poets wild, ecstatic shriek,
or lookest for anothers riot,
whose heart is troubled and unquiet?

Beh behar naghmah kardi aashna tabaa-e-rawanam ra;
z-chaak seinah-um darya talab-e-gohar chih mi-khwahi.

[Aap ney meyri tabaa-e-rawan ko
46
behar-e-naghmah sey aashna kar diya hai;

meyrey chaak seinah sey afkaar ka darya-e-rawan nikaliay,
gohar ki talab kiyuon?]
My affluent muse was taught by thee
to swim the waves of melody;
why seekest Thou the gem? Behold,
my pierced heart doth the sea enfold.

Namaz-e-bey hazoor az mun nami ayad nami ayad;

) (
(89:26 )

dilley aawordah-um deigar azein kafir chih mi-khwahi.
[Mien namaz-e-bey hazoor adaa naheen kar sakta,

bilkol adaa naheen kar sakta;
dil (qalb-e-salim) Aap ki janab mein paish kar diya hai

iss kafir sey Aap aur kaya chahtey hein. (Quran 89:26)]
Except within Thy presence there I stand.
I cannot breathe my prayer:
my heart before Thy feet I fling
what else should unbeliever bring?
*****(28)*****

Nah dar andaishah-e-mun kaarzaar-e-kofar-o-aimaney;
47
nah dar jaan ghum andozam hawaey Bagh Rizwaney.

Agar kaavi daroonam ra khayal-e-khwaish ra yaabey;
parishan jalwaheyi choon mahtaab andar biyabaney.
[Nah tuo meyra zehan kofar-o-aiman ka kaarzaar hai;

aur nah meri jan-e-ghum andoz mein
Bagh-e-Rizwaan ki khwahish hai.
Agar Aap meyra androon khhodein
tuo sawaey apney khayal kay aur kochh naheen paein gay
jaisey raigistan mein chaandni phhaili hoti hai.
(Raigistan mein chaandni ka manzar bohat khoobsurat hota hai.
Allah Taala kay khayal ko chaandni sey tashbih di hai
aur apney qalb ko raigistan sey
kiyuonkeh wahan aur kochh naheen.)]
Faith and infidelity fight not for the mind of me;
no delights of Paradise do my stricken soul entice.
Cleave my heart and lay it bare,
Thou shall find Thy image there,
gleam pervasive, shadowless,
moonlight on a wilderness.
*****(29)*****
48

Morgh-e-khwaish lehjah-o-shaheen shikari az tost;
zindagi ra rawash-e-noori-o-naari az tost.

[Bulbul-e-shirin nawa ho ya shaheen-e-shikari
yeh sabb Aap he kay paida kiay hoay hein;
zindagi ka jamal ho ya jalal sabb Aap he ki taraf sey hai.]
Thine is the hawk upon the wing and thine the thrush sweet-carolling,
thine is the light and joy of life and thine its fire and baneful strife.

Dil-e-bidaar-o-kaff-e-khak-o-tamashaey jahan;
( )(
)
siar ein mah bashabb goonah ammari az tost.
[Aap ney hamari mosht-e-khak ko

dil-e-bidaar ataa farmaya hai;
jiss sey hum jahan ka nazarah kartey hein;

iss mah (qalb) ka shabb-goonah ammari (badan) mein
baithh kar siar karna, Aap he kay karam sey hai.]
Thou gayest me a heart awake and,
through the world my way to take,
a little dust a moon forlorn
upon a night-dark litter borne.
49

Hamah afkaar-e-mun az Tost chih dar dil chih balabb;
gohar az behar ber aari nah ber aari az Tost.
[Meyrey saarey afkaar dil mein hon ya zoban per,

sabb Aap he ki badoulat hein;
iss behar sey moti nikalna
ya nah nikalna Aap ka kaam hai.]
My every thought from thee doth start,
whether on lip or in the heart;
whether the pearl be brought from sea,
or left enfoundered, tis of thee.

Mun hamah mosht-e-ghobaram keh bajaaey narasad;
lalah az Tost-o-num-e-abr-e-bahaari
az Tost.

[Mien tuo wohi mothhi bhar khak hon
jo kissi kaam ki naheen;
meyri iss khak kay andar jo phhool khhiltey hein
woh bhi Aap ka karam hai
aur jo abr-e-bahaar woh phhool khhilata hai,
oss ka barsana bhi Aap kay karam sey hai.]
I am the selfsame cloud of dust
50
swept idly as the wind doth lust;

tulip, and springtimes scattered dew.
Thou art their sole creator too.

Naqsh pardaz Toueyi-o-ma qalam afshanaim;
hazir aaraeyi-o-aeindah
nigaari az Tost.

[Hum tuo bus qalam chhirrk deytey hein
oss sey naqsh banana Aap ka kaam hai;

hamarey haal-o-mostaqbil ki arraish-o-nigaarish
Aap kay haath mein hai.]
Thou art the painter; Thy design
inspires and moves this brush of mine;
Thy hands the living world adorn,
and shape the ages yet unborn.

Gillah-ha dashtam az dil beh zobanam naraseid;
mohiri-o-ayyari-o-yaari
mehr-o-bey
az Tost.
()
[Meyrey dil mein shikayatein moujood hein
magar woh zoban takk naheen pohnchatein;

meharbani bhi Aap ki taraf sey hai aur nameharbani bhi,
dosti bhi Aap ki taraf sey hai aur aazmaish bhi.
51
(Aksar hazoor-e-Dost shikayat ki aarzoo;

honton peh aatey aatey monajaat ho-gaeyi.(]
Much sorrow in my heart I had
that by the tongue could not be said:
Love, lovelessness, troth, treachery
all things alike are sprung of thee.
*****(30)*****

Khosh-ter az hazaar parsaeyi;
gaamey beh tariq-e-aashnaeyi.

[Mohabat ki rah mein eik qadam
hazaar parsaeyi sey behtar hai.]
One step on friendships road fairer I see
than the moat pressing load of piety.

Dar seinah-e-mun dummey biyasaey;
az mehnat-o-kolfat-e-Khodaeyi.
- )
[Khodaeyi ki mehnat-o-kolfat chhorr kar eik lamah kay leay

meyrey seinay mein aaram farmaein.
(Mien zamin-o-aasman mein kaheen naheen samata magar
52
Momin kay qalb mein sama jaata hon Hadis-e-Qudsi)]

Take for Thy rest awhile this heart of mine
and lay aside Thy toil and task divine.

Ma ra az moqam-e-khabar kon;

maeym koja-o-Tou kojaeyi.
[Humein hamarey moqam sey bakhabar kijiay;

hum kahan hein aur Aap kahan hein?]
O come; and tidings bring how stands my heart,

where I am wandering, and where Thou art.

Aan chashmak-e-meharmanah yaad aar;
ta-kay beh taghafil
aazmaeyi.

[Poraney meharmanah ghumzey yaad kijiay;
kabb takk taghafil sey hamari aazmaish karein gay.]

Recall those glances pure of love intense
how long must I endure indifference?

Di mah-e-tamam goft bam un;
dar saaz beh
narasaeyi.
dagh

[Kal raat poray chaand ney mojh sey kaha
keh narasaeyi kay dagh sey mowafqit kar ley.]

Last night the burning moon did me address:
Accept the anguish, son, of unaccess.
53

Khosh goft walley haraam kardand;
jodaeyi.
dar mazhab-e-aashiqan
[Oss ney khoob kaha,
laikan aashiqon kay mazhab mein jodaeyi haraam hai.]

Fair spake she; but, ah yes, my creed of
to live in loneliness doth not approve.

Paish-e-Tou nehaadah-um dil-e-khwaish;

shaid keh Tou ein girah koshaeyi.
[Mien ney Aap sey apney dil ki baat kaeh di hai

ta-keh Aap meyra yeh oqdah hal karein.]
Before thee I have laid this heart of mine;
haply the twist thread Thou canst untwine.
*****(31)*****

Ber jahan-e-dil-e-mun takhtanash ra nigreid;
koshtan-o-sokhtan-o-sakhtanash ra nigreid.

[Meyrey dil per oss ka hamlah karna deikhhiay;
maarna, jalana, aur pher ossey az sar-e-nau banana deikhhiay.]
54
In my hearts empire, see how He rides spitefully,

rides with imperious will to ravage, and to kill!

Roshan az pertav-e-aan mah-e-dilley neist keh neist;
ba hazaar aeinah perdakhtanash ra nigreid.
)
(
[Koeyi dil naheen jo iss chaand kay pertau sey roshan nah ho;
hazaar-ha aeinon mein iss ka apni araish deikhhna malahezah ho
(qalb ko aeinah kaha jaata hai).]
No heart is there, but bright gleameth in that moons light;
a thousand mirrors, see! reflect His coquetry.

Aankeh yakk dast bord Molk-e-Sulaimaney chund;
ba faqiraan duo jahan bakhtanash ra nigreid.
)(
[Jo Zaat eik he haath sey Molk-e-Suliman (A.S.) jaisi

kaeyi sultanatein chhein leyti hai;
oss ka apney faqiron ko duonon jahan bakhsh dijiay.]
To each hand he hath won ten realms of Solomon,
yet gambles with it all to gain a poor, mean thrall.

Aankeh shabkhoon badil-o-deidah-e-danayan raikht;
55
paish-e-nadaan seper andakhtanash ra nigreid.

)(

[Woh jo danaon kay dil-o-deidah per shabkhoon maarta hai

(jiss takk danaon kay zehan ki rasaeyi naheen
aur jissey danaon ki nazar pa naheen sakti);
apney nadaan (oshhaaq) kay saamney
oss ka seper daalna deikhhiay.]
The hearts of such as know swift He assaults; but lo:
Before the unwise, unskilled, He casteth down His shield.
*****(39)*****

Agar nazarah az khod raftgi aarad hijab oola
nagirad ba mun ein souda beha

az bus garan khwahi.

[Agar nazarah-e-jamal sey khod-raftgi paida ho,
tuo hijab he behtar hai;
mojhey aisa souda qabool naheen yeh qimat bohat ziyadah hai.]
If a sight causes loss of self, it is better hidden from view:
I do not accept the deal, Your price is too high.
56
Sakhon bey pardah go ba ma shoud aan roz kum aamaizi;

keh mi goftand Tou ma ra chonein khwahi chonan khwahi.

[Hum sey saamney aa-kar baat karein,
kum amaizi kay dinn beet gaey;
jabb keh doosarey yeh kehtey thhey,
Aap hum sey yeh chahtey hein woh chahtey hein.]
Speak to us unveiled; the time for being reserved is gone
when others told us whatever it was You wanted of us.

Nigah-e-bey adab zad rakhnah-ha dar charkh-e-minaeyi;
digar alam bana kon gar hijabey darmiyan khwahi.
[Hamari nigah-e-bey adab ney
aasman mein rakhney daal diay hein;

agar Aap ko hijab he pasand hai tuo aur jahan bana lijiay.]
My insolent eyes have pierced the blue sky.
If you want to have a barrier between us, build another world.

Chonan khod ra nigah daari keh ba ein bey niazi-ha;
shahadat ber wujood-e-khod z-khoon-e-dostaan khwahi.

[Aap apna itna khayal rakhhtey hein
keh bawajood bey niazi kay
apney wujood per doston kay khoon ki shahdat chahtey hein.]

57
(Shaheed ko shaheed iss leay kehtey hein

keh woh apni jaan dey kar Allah Taala
kay wajood per gawahi paish karta hai.)
How You look out for Yourself! For all Your unconcern,
You demand the blood of friends to prove you exist.

Moqam-e-bandagi deigar moqam-e-aashiqi deigar;
z-noori sajdah mi-khwahi z-khaki
baish az aan khwahi.

) (
[Bandagi ka moqam aur hai, aashiqi ka moqam aur hai;

Farishtey sey Aap sirf sajdah chahtey hein,
laikan khaki sey iss sey ziyadah
(yaani shahadat) kay talabgar hein.]
Worship is one station, love is another:
You want angels to bow before you, but men to do still more.

Mas-e-khamey keh daaram az mohabat kimiya saazam;
(
)
keh farda choon rasm paish-e-Tou az mun armoghan khwahi.
[Meyrey pass jo kacha tanba (qalb) hai,

mien ossey Aap ki mohabat sey kimiya bana raha hon;
kiyuonkeh kal (roz-e-qiyamat)
58
jabb mien Aap kay saamney paish hon ga

tuo Aap farmaein gay: Meyrey leay kaya tohfah laaey ho.]
With love I convert the crude copper I have into gold,
for when I meet you tomorrow, You will want a gift from me.
*****(49)*****

Jaanam dar aawaikht ba rozgaraan;
jooey ast nalaan dar kohsaraan.
[Meyri jan zamanah mein behti hoeyi nadi hai;
paharron kay andar behti hoeyi nadi ki manind

faryaad konan hai.]
My soul, embattled with fortune ever,
weeps like a river among the mountains.

Paida staizad penhaan staizad;
)(
napaidarey ba paidaraan.
[Hum napaidar (insan) iss sungin kainat sey;

paida-o-penhan zor azma hein.]
Open and secret fate is assailing,
to the unfailing fickle and faithless.

Ein koh-o-sehra ein dasht-o-darya;
59
ney razdaraan ney ghumgosaraan.

[Yeh koh-o-sehra, yeh dasht-o-darya;
nah hamarey raaz-e-mohabat sey bakhabar hein

aur nah hamarey ghumgosar.]
Mountain and desert, ocean and prairie
secret unwary un-sympathizing.

Biganah-e-shouq biganah-e-shouq;

ein jooeybaraan aan aabsharaan.
[Yeh nadiyan, yeh aabsharein, sabb shouq sey khali hein,

sabb shouq sey khali hein.]
Stranger to passion, stranger to yearning rivulets turning,

spray of the fountains.

Faryaad-e-bey soz faryaad-e-bey soz;
bang-e-hazaraan dar shakhsaraan.
[Baghon mein bulbul kay geet bey soz naaley hein, bey soz naaley.]
Pale lamentations flameless outpouring nightingales
soaring song in the thicket.

Daghey keh sozad dar seinah-e-mun;
aan daaghey kum sokht dar lalahzaraan.

60
[Woh dagh-e-mohabat jo meyrey seinay mein solug raha hai,

woh lalah-zaaron mein kahan hai.]
Burns in my bosom the brand of passion;
in such a fashion burns not the tulip.

Mehfil nadaarad saqi nadaarad;
talkhey
keh saazad
ba biqraraan.
[Kainat kay andar nah aisi mehfil hai nah aisa saqi hai
jo mohabat ki iss talakh sharab ko pei sakkey ya pala sakkey;
jiss sey hum jaisey bey qarar loug
lotf-andoz ho rehey hein.]
No wine of Saki, no spirits riot;
the soul unquiet bitterly suffers.
*****(50)*****

Beh tasalli keh daadi nagozasht kaar-e-khod ra;
ba-Tou baaz mi saparam dil-e-biqarar-e-khod ra.

( )
[Aap ney meyrey dil-e-bey qarar ko jo tasalli di thhi

(keh mein rug-e-jan sey bhi qarib hon)
61
oss sey iss ki bey qarari door naheen hoeyi.]

In Thy hands I now deliver once again my restless heart;
it will never cease from labour for the ease.

Chih dilley keh mehnat-e-oo z-nafas shomari-e-oo;
keh badast-e-khod nadaarad
rug-e-rozgar-e-khod ra.

[Yeh kaya dil hai keh iss ka eik eik sans
mehnat mein gozarta hai;
kiyuonkeh woh apney halaat per
pora tasarraf naheen rakhhta.]
Thou wouldst impart hapless heart!
Whose whole affliction is the counting of the breath,
having not within its power to be lord of life and death.

Bazamirat aarmidam Tou beh josh-e-khod numaeyi;
bakinarah ber fagandi dar aabdar-e-khod ra.
[Mien Aap kay zamir kay andar aaram kar raha thha,
pher Aap ney khod-nomaeyi kay josh mein
apney iss chamakdar moti ko kinarey per phhaink diya.]
In Thy thought as I was slumbring Thou, desirous of display,
this Thy pearl of lustrous beauty from Thy breast didst cast away.

62
Meh-o-anjam az Tou daarad gillah-ha shoneidah baashey;
)(
keh bakhak-e-tirah-e-ma zadaheyi sharaar-e-khod ra.
[Chaand sitaron ko Aap sey shikayat hai,

Aap ney bhi sonni ho gi;
keh Aap ney hamari khak-e-tirah-o-taar mein

Apni (rooh) ka shararah phhonk diya.]
Loud complaint they laid against thee,
moon and stars (didst Thou not hear?)
that Thy spark Thou hast enkindled
in my ashes dark and drear.

Khalishey beh seinah-e-ma z-khadang-e-Oo ghanimat;
keh agar
aftad
bapaish
nabord shikar-e-khod ra.

()
[Oss kay teer sey jo hamarey seinay mein
khalash paida hoeyi woh ghanimat hai;
agar (teer kaargar hota aur) shikar mur kar
shikari kay paon mein gir jaata, tuo woh issey nah othhata
(iss ki pervah nah karta).]
In my breast His arrow pricking there is glory, there is fame!
If I cast myself before Him, Hed not seize me for His game.
63
*****(51)*****

Baharfey mitawaan goftan tamannaey jahaney ra;
mun az zouq-e-hazoori tool daadam daastaney ra.
[Saarey jahan ki tamanna eik harf mein adaa ki ja sakti hai;

magar mein ney apni daastan ko iss leay tool diya hai
keh Aap ki hazoori sey ziyadah dir takk lotf andoz hota rahon.]
A single word sufficeth well the passion of a world to tell:
The joy to view thee night to me moved me to this long history.

Z-moshtaqaan agar taab-e-sakhon bordi nami-daani;
mohabt mi konad
goya nigah-e-bey zobaney ra.
[Aap ney apney moshtaqon sey qowwat-e-goyaeyi salab kar-li;

magar Aap ko shaid maaloom naheen
keh mohabat ki nigah bey zoban ko zoban ataa kar deyti hai.]
Take Thou the faculty of speech
from such as yearn Thy heart to reach,
knowest Thou not, that love conveys
eloquence in the tongueless gaze?

64
Koja noorey keh ghair az qaasidi cheezey nami-daanad;

koja khakey keh dar aaghosh daarad aasmaney ra.

[Kahan noori jo paigham rasaeyi kay sawa
kochh jaantey he naheen;
aur kahan khaki jo aasman ko
apni aaghosh mein ley leytey hein.]
To sons of light naught else is known
except the messenger alone;
the son of earth, in rank so base,
high heaven holds in his embrace.

Agar yakk zarrah kum gardand z-angaiz-e-wujood-e-mun;

baein qimat nami geeram hayat-e-javidaaney ra.
[Agar meyrey wujood ki tarkib mein sey

eik zarrah bhi kum ho jaaey;
tuo mien iss qimat per hayat-e-javidan

leyney kay leay bhi tiyar naheen.]
If but one atom I must give of this the fabric that I live,
too great a price were that, for me to purchase immortality.

Mun ay Daryaey bey payaan bamouj-e-Tou dar aftaadam;
!
:
nah gohar-e-aarzoo daram nah mi joeym karaney ra.
65

[Ay daryaey bey payan!
Mien teyri moujon sey kashmakash ka khwahan hon;

nah mojhey gohar ki talab hai nah sahil ki.]
Great ocean, infinitely vast, into Thy wave myself I cast;
yet not ambitious to obtain the pearl, or that far coast to gain.

Az aan maani keh choon shabnam bajan-e-mun farou raizi;
jahaney tazah paida kardah-um
arz-e-foghaney ra.
[Woh maani jo Aap ney meyrey qalb per

shabnam ki manind naazil farmaey hein
onn kay faiz sey mein ney
arz-e-foghan ki naeyi duniya paida ki hai.]
Into my soul this meaning true
Thou pourest like the summer dew,
whereof with sorrow and with sighs
a new world dawns upon mine eyes.
THE FREEMAN
A Momin is a Free Man. This trait is elaborated in some detail in Pas
Chih Bayad Kard ay Aqwam-i-Sharq in a poem titled Mard-e-Hur. While
translating the poem B A Dar in the explanatory note writes: The distinction
between Free Man (hur) and its antithesis, Slave (abd), belongs to the preIslamic Arab society which, like the Greek and other ancient societies, was
feudal in character, divided into free men and slaves. The Quran refers to
both these categories of people inusing the words hur and abd. The word
abd was retained by the Quran to designate the ideal type of man in
relation to God.
66
These two words, hur and abd, were used by Iqbal first in Asrar-i
Khudi One type of people, the slave, is devoted to the pursuit of material
ends and employs reason as an exclusive tool of approach. As such these
people are confined within the net of space and time and their vision,
therefore, does not rise higher than mornings and nights which weave their
shrouds round their bodies. They are subject to the inexorable law of fate,
and are contentedly happy with the old repetitive phenomena of life. They
are given to sloth and, like fossils, never taste the joy of growth and
development. They feel safe in the cosy mansion of the past, with no
concern for the present ever-changing panorama of human history.
The Free Man, on the other hand, does not allow these nights and days
to put limitations on the flights of his ambitions. When he bursts forth from
the shell of the dust and acquires heart, the symbol of the spiritual realm,
he becomes the ruler of the universe. He is a creator par excellence on this
earth, ever expanding his spiritual dimensions by singing new songs and
creating new things and enlightening the hearts and minds of people around
him. His life is creatively related to the past and inspired by the vision of the
future. This Man was described by Iqbal in Asrar-i Khudi, under the heading
Gods Vice-regency and later while elucidating the Hidden Meanings of
the Names of Ali (R.A.)
There is one more point to be considered, viz. Iqbals use of the
word abduhu for the Perfect Man, most probably under the influence of
Hallaj, who, while speaking of him, says: He (i.e. God) looked in eternity
and brought forth from non-existence an image, an image of Himself,
endowed with all His attributes and all His names: Adam. The Divine look
made that form to be his image into everlasting. God saluted it, glorified it,
chose it, and in as much as He manifested Himself by it and in it, that
created form became Huwa, Huwa, He, He.
Rumi has also dealt with this conception of the Perfect Man in great
detail. There is a well-known ghazal of Rumi which is included in
Nicholsons Selected Odes (Ode 8) and then in the Mathnavi itself he
describes the character of the Perfect Man, for whom he employs the old
term, Adam. Besides other places where Iqbal has used this word
abduhu, in Javid Namah he gives his point of view in detail
Mard-e-Hur :

67
Mard-Hur mohkam z-wird-e-la takhaf;

ma bimaidan sar bajaib, oo sar bakaf.
[Mard-e-Hur la-takhaf kay wird sey qawwi hai;

hum maidan mein sar jhkaey aatey hein
aur woh sar-bakaf nikalta hai.]
The free man is strong through repetition of fear not*;

in the battlefield we are hesitant while he is daring;
(*Fear not (la takhaf) occurs repeatedly
in the Quran in several contexts.)

Mard-e-Hur az la-ilah roshan zamir;
mi-nagardad bandah-e-sultan-o-mir.
[Mard-e-Hur ka zamir la-ilah sey roshan hai,

woh kissi badshah ya amir ka ghulam naheen hota.]
The free man is clairvoyant through there is no deity,
he does not fall into the snare of kings and lords;

Mard-e-Hur choon ashtaraan-e-baarey bord;
Mard-e-Hur baarey bord khaarey khord.
[Mard-e-Hur oont ki tarah bojh othhata hai,

aur kantay khha kar gozarah karta hai.]
68
Like the camel, the free man carries burdens:

He carries burdens* but lives on thorny bushes.**
(*Iqbal has described man (Asrar-o Rumuz) on the first stage of
development as similar to an elephant whose traits are service
and toil and whose ways are patience and perseverance.
He eats little, sleeps little, and is accustomed to toil.
**Eating of thorns stands for a simple crude fare.)

Paaey khod ra aanchonaan mohkam nehad;
) (

nabz-e-reh az soz-e-oo ber mi-jehad.
[Woh (rah-e-hayat mein) itni mazbooti sey qadam rakhhta

hai keh oss kay soz sey rastay ki nabz taiz ho jaati hai.]
He sets his foot so firmly on the ground
that the pulse of the pathway begins to throb with his ardour;

Jan-e-oo paindah-ter gardad z-mout;
bang-e-takbirash
baroon az harf-o-sout.

)
(
[Mout sey oss ki jan aur paindah ho jaati hai

(shohda ko amwaat nah kaho)
oss ki bang-e-takbir alfaaz aur awaaz mein naheen samaati.]
His soul becomes more everlasting through death;
his call of takbir* is beyond words and sounds.
69
(*Takbir, to express greatness of God by saying: Allahu Akbar.

Beyond words and sounds signifies that his takbir is the result of
his conviction and is uttered in spirit rather than in words.)

Her keh sung-e-rah ra daanad zojaaj;
geerad aan dervaish az sultan khiraj.
) (
)(
[Woh dervaish jo sung-e-rah ko
shishah ki tarah (kumzor) samajhta hai,

woh sultan (badshahon) sey kharaj wasool karta hai.)
The dervish gets tribute from kings*;
who regards the stones of the pathway as mere glass.
(*He is so possessed of power
that the kings fear him and pay him tribute.
**This contrast emphasizes that for a Free Man difficulties of great
magnitude become insignificant in face of his strong will.)

Garmi-e-tabaa-e-tou az sehbaey oost;
jooey tou pervardah-e-daryaey oost.

[Teyri tabiyat ki garmi aisey dervaish ki sharab sey hai;
teyri nadi ossi kay darya sey perwarish paati hai.]
The warmth of your nature is due to his red wine;
your stream is watered by his river.
70

Padshahaan dar qabahaey harir;

zard-roo az seham-e-aan oriyan faqir.
[Aissey oriyan faqir ki haibat sey raishmi qabaon mein malboos

padshahon kay chehray zard parr jaatey hein.)
Kings in their silken robes are pallid
from fear of that naked faqir*.
(*In Asrar-o Rumuz Iqbal relates the story of a king who got unnerved
at the wrath of a dervish. By nakedness of Faqir, Iqbal seems to denote
complete and full manifestation of Faqr, the qualities of an ideal man:
When Faqr becomes naked under the Sun,
the Sun and the Moon tremble through its fear.)

Sirr-e-Deen-e-ma ra khabar, oo ra nazar;
oo daroon-e-khanah ma baroon-e-dar.

[Deen ka raaz hamarey leay sonni sonnaeyi baat hai
aur oss kay leay moshahidah hai,
goya woh ghhar kay andar hai aur
hum darwazey sey bahar khharrey hein.)
The essence of faith for us is report, for him it is vision*;
he is within the house while we are outside the door;
(*The polarity of khabar, information, report, and nazar, vision, is as
recurrent in Iqbal as the polarities of jamal (beauty) and jalal (majesty), love
and reason, light and fire (nur and nar), seclusion and association (khalwat
71
and jalwat), dhikr and fikr, et. Report denotes knowledge gained through
books, hearsay, i.e. from second-hand sources, and stands for reason, while
vision stands for knowledge gained through personal experience and hence
leading to deep conviction (Mahmud Nizami, Malfuzat) He states
in Zabur-i Ajam, the really Free Man, the leader of mankind, is one who has
enjoyed this vision. Though this vision in its complete and perfect form is
vouch safed to a few only, its reflections can and do reach ordinary people,
for it is the degree of this vision which will determine the place of the
individual in the scale of moral and spiritual excellence. A persons
religiousness, he states, depends upon this degree of vision: If you do not
enjoy vision, your faith is only compulsion.)

Ma Kalisa dost, ma Masjid frosh;
(
)
(
)
oo z-dast-e-Mustafa (S.A.W.) paimanah nosh.
[Hum Kalisa kay dost aur Masjid frosh hein;
woh Hazoor-e-Akram (S.A.W.) kay dast-e-mobarak sey

sharab (-e-alast) peeta hai.]
We are friends of the Church, we sell mosques*,
he quaffs cups from the hands of Mustafa (S.A.W.) himself**;
(*Refers to the position of the Muslims in the subcontinent. Some groups
were allied to the Hindus, others, to the British. It is on record that the
Muslims sold lands attached to the mosques and even the mosques
themselves to the Hindus.
**His faith is based on direct inspiration from the Quran and the Sunnah.)

Ney moghan ra bandah, ney saaghar badast;
ma tehi paimanah, oo must-e-Alast.

72
[Nah woh pir-e-moghan ka ghulam hai,

nah woh haath mein jaam leay hai;
woh sharab-e-alast sey must hai aur hum iss sey tehi paimanah.)
He is not indebted to the wine-seller, nor has he the cup in his hand*;
we have empty cups, while he is intoxicated since eternity.
(*Mughan, plural of mugh, means a Zoroastrian priest. In Persian
poetry, mugh is associated with wine-selling and, therefore, mughan stands
for wine-seller. The verse signifies that the intoxication of the Free Man is
not dependent upon the wine-seller or upon the cup of wine. **Alast occurs
in the Quranic verse: Am I not your Lord? These words refer to mans
covenant with God before the creation of the world and hence the
word alast in Muslim literature stands for eternity.)

Chehrah-e-gul az num-e-oo ahmar ast;

z-aatish-e-ma dood-e-oo roshan-ter ast.
[Phhool ki sorkhi oss kay ashkon ki marhoon-e-mannat hai,

oss ka dhoan hamari aag sey ziyadah roshan hai.)
The face of the rose is red through his grace;
his smoke is brighter than our fire.

Daarad andar seinah takbir-e-ummam;
dar jabin-e-oost
taqdir-e-ummam.
)(
[Oss kay seinay kay andar ummaton ki takbir (-e-azmat) hai

aur oss ki paishani per onn ki taqdir (raqam) hai.)
He has in his bosom a clarion call* to nations,
73
their destiny is inscribed on his forehead.**

(*The word takbir is used here most probably for sur, trumpet of Israfil,
summoning people from the graves on the Day of Resurrection.
**Forehead, jabin: It is commonly said that the fate of a person is inscribed
on his forehead. This physiognomical belief may be right or wrong, but it
has given to the literary tradition a lot of phrases and idioms.)

Qiblah-e-ma geh Kalisa, gah Deir;
oo nakhahad rizq-e-khwaish az dast-e-ghair.
[Hamara qiblah kabhi Kalisa hai kabhi bottkahanah,

laikan woh ghair Allah sey rizq ka talib naheen hota.)
We turn in worship sometimes to the Church
and sometimes to the temple*;
he does not seek his sustenance from others hands;
(*Qiblah, direction of the Kabah; the place to which Muslims turn for
prayers, hence the object of adoration to which we turn for prayers and
supplication, for the fulfilment of our wishes and desires.)

Ma hamah abd-e-Farang oo abduhu;
(
)
oo nah gunjad dar jahan-e-rung-o-boo.
[Hum sabb Frangiyuon kay banday hein

aur woh Allah Taala ka bandah hai
(iss leay) woh iss jahan-e-rung-o-boo mein naheen samata.]

We are all slaves of the Franks, he is His slave*,
he cannot be contained in this world of colour and smell.
74
(*Abduhu, His slave; it is based on the famous Quranic verse describing the
Prophets ascension: Glory to Him Who carried His Servant by night from
the Sacred Mosque. The Quran uses words like abdina, abdan,
ibadan, etc., all signifying Gods creatures, as, for instance, xix. 93: There
is none in the heavens and the earth but comes to the Beneficent as a servant
(abdan). The abduhu (His slave) is used here by Iqbal in the sense of
Perfect Man, especially the Holy Prophet S.A.W.
With regard to the character of the Perfect Man, expressed in this verse,
Iqbal says: Maulana Rumi has very beautifully expressed this idea (of
mans absorption of God into himself). The Prophet S.A.W., when a little
boy, was once lost in the desert. His nurse Halima was almost beside herself
with grief but while roaming the desert in search of the boy she heard a
voice saying [Mathnavi, iv, 976]: Do not grieve, he will not be lost to thee;
Nay, the whole world will be lost in him. The true individual cannot be lost
in the world; it is the world that is lost in him.)

Sobh-o-shaam-e-ma beh fikr-e-saaz-o-burg;
aakher-ma cheest, talkhi-haey murg.

[Hum sobh-o-shaam rizq ki fikr mein rehtey hein,
hamara anjaam kaya hai? Mout ki talkhi.)
Our days and nights are spent in anxiety for livelihood;
but what is our end? pains of death.

Dar jahan-e-bey sabaat oo ra sabaat;
murg-oo ra az moqamat-e-hayat.

[Iss jahan-e-bey sabaat mein sirf Hur ko sabaat hai;
mout oss kay leay zindagi kay moqamat mein sey eik moqam hai.)
He alone has stability amidst this world of instability;
75
death for him is one of the stations of life*.

(*Here two kinds of death are mentioned: one, the death of ordinary people,
the other, the death of strong personalities. Rumi has also described these
two kinds of death: That one in whose eyes death is destruction, he takes
hold of Gods command: do not cast yourself into destruction; that one to
whom death is the opening of the gate, he is addressed by God as: vie ye
with one another in hastening.
Iqbal believes that if life had been led without pursuit of ideals and the state
of tension has not been maintained, then death would lead to dissolution of
personality. To one who has led a life of fruitful activity death is only a kind
of passage to another world (ReconstructionIqbal (also) distinguishes
these two kinds of death in Zabur-i Ajam and other books.)

Ehal-e-dil az sohbat-e-ma mozmahil;

gill z-faiz-e-sohbatash daarey dil.
[Hamari sohbat sey ehal-dil pragandah khater ho jaatey hein;

oss ki sohbat kay faiz sey matti bhi sahib-e-dil ho jaati hai.)
The people of the heart* feel frustrated in our company,
but the grace of his company puts a heart even into dust.
(*Heart, dill: In Muslim literature, the word dill or qalb stands for the source
of spiritual experience, ilham, inspiration. The idea was developed by
Ghazali in Ihya. It is based on the Quranic verse: Then He made him
(man) complete and breathed into him of His spirit, and gave you ears and
hearts(xxxii. 93).
Commenting on this verse, Iqbal says: The heart is a kind of inner
intuition or insight which, in the beautiful words of Rumi, feeds on the rays
of the sun and brings us into contact with aspects of Reality other than those
open to sense-perception. It is, according to the Quran, something which
sees, and its reports, if properly interpreted, are never
false (Reconstruction).
76
Distinguishing heart from sense and intellect, Iqbal says in Payam-i

Mashriq: Love had not been, nor all loves tumult, if heart possessed
minds intelligence. When reason developed burning, heart was born.
Rumi speaks about the effect on a persons personality, when he associates
with men of heart: Though you be marble or rock, you become a jewel
when you reach the man of heart.

Kaar-e-ma wabastah-e-takhmin-o-zun;
oo hamah kirdar-o-kum goyad sakhon.
[Hamarey saarey kaam takhmin-o-zun sey motaaliq hein;

woh sarasar kirdar hai aur thhorri baat karta hai.]
Our life is subject to doubts and misgivings;
he is all activity and little talk;

Ma gadayaan-e-koochah gard-o-faaqah must;
faqr-e-oo la-ilah taighey badast.
[Hum koochah gard aur faaqah must gada hein,

oss ka faqr la-ilah ki talwar haath mein leay hai.]
We are beggars roaming the streets and destitute,
his faqr is equipped with the sword of There is no deity;

Ma per-e-kahey aseer-e-gard baad;
zarbash az koh-e-graan jooey koshaad.
77
[Hum oss tinkay ki manind hein jo baghholay mein griftar hai;

oss ki zarb koh-e-gran kay andar sey nadi nikaal leyti hai.]
We are mere straw caught in a whirlwind;
his stroke on the mountain brings out springs of water.*
(*Reference may be to Mosess striking of a rock
and the gushing forth of water.)

Mehram-e-oo shau z-ma biganah shau;
khanah veraan baash-o-sahib-e-khanah shau.
[Hum sey kinarah kashi ikhtiyar kar aur oss ka daaman thhaam ley;
apna ghhar veraan kar kay apney khanah-e-dil ka malik bun jaa.]
Get acquainted with him and avoid us,
destroy your present house and acquire a new one.

Shikwah kum kon az sepeher gard gard;
zindah shau az sohabt-e-aan zindah mard.
[Iss sepeher-e-gardon ki shikayat chhorr;
aur iss zindah mard ki sohbat sey zindagi hasil kar.]

Complain not of the revolving sky revive yourself
through associating with that living person.

Sohbat az ilm-e-kitabi khoshter ast;
78
sohbat-e-Mardaan-e-Hur Adam-gar ast.
[Bandgaan-e-Khoda ki sohbat kitabi ilm sey behtar hai,

Mardan-e-Hur ki sohbat Adami ko insan bana deyti hai.]
Association is better than knowledge of books,
companionship of free men is creative of men.

Mard-e-Hur daryaey zzorf-o-bikaraan;
aab gir az behar-e-oo ney az naavidaan.
[Mard-e-Hur ameeq aur bey karan samandar hai,

pernalon ko chhorr aur oss behar sey pani hasil kar.]
A free man is a deep and shoreless sea;
get your water from an ocean and not from a canal.

Seinah-e-ein mardami joshad cho daig;
paish-e-oo koh-e-graan yakk toudah-e-raig.
[Aisey mard ka seinah daig ki manind josh maarta hai,

oss kay saamney koh-e-gran bhi rait ka toudah hai.]
His breast is in ferment like a boiling kettle*,
for him a solid mountain is like a heap of sand.
(*It is related of the Prophet (S.A.W.) that noise like that of a boiling
pot used to issue from his breast while he was saying his prayers.)
79

Roz-e-solah aan burg-o-saaz-e-anjuman;
chaman.
hum cho baad fraudin andar

[Solah kay ayam mein woh rounaq-e-anjuman
aur bagh kay andar baad-e-bahaar ki manind hai.]

In peace, he is the ornament of the assembly*,
like spring wind to the garden;
(*The following verses (Javid Namah) where Iqbal describes the
characteristics of a strong leader: On the day of war, conquering the land
by force of arms, on the day of peace, by the winning ways of love.)

Roz-e-kein aan mehram-e-taqdir-e-khwaish;

)
(
gor-e-khod mi-kundad az shamshir-e-khwaish.
[Jung kay waqt woh apni taqdir ka raazdaan hai,

aur apni talwar sey khod apni qabar khhodata hai
(shahadat ka talib rehta hai).]
On the day of battle, he, the knower of his destiny,
digs his own grave with his own sword;

Ay surt gardam graiz az ma cho teer;
daaman-e-oo gir-o-bey taabanah gir.
80
[Mien teyrey qorban jaaon, hum sey teer ki tarah bhaag

aur aisey shakhs ka daaman thhaam ley
aur bey taabanah thhaam ley.]
Fly from us like an arrow, and catch hold of his skirt with a frenzy.

Mi-naroeyad tokham-e-dil az aab-o-gill;
bey nigahey az khodawandan-e-dil.
[Jabb takk sahibaan-e-dil ki nigah nah ho

aab-o-gill kay badan sey dil ka beij ogta naheen.]
The seed of the heart does not develop out of water and clay,
without the look of the people of the heart.

Andar ein alam nairzi ba khasay;
ta niyawaizi badamaan-e-kassay.

[Jabb takk tou kissi mard-e-Bakhoda kay daaman sey
wabastgi naheen iktiyar karey ga
iss dunya mein teyri qimat
per-e-kah kay brabar bhi naheen ho gi.]
In this world you do not count more than a piece of straw
unless you attach yourself to the skirt of somebody.
[Translated by B A Dar]
31st January, 2014
81
INQILAB
INDIVIDUAL LEVEL
MOMIN ISHQ-I
Ishq (Love) for the God is the predominant character trait of the
Momin. It is ishq through which a person establishes everlasting strong
bondage with his Creator, because Love incites commitment, devotion,
submission, obedience and above all the highest degree of respect.
Momin loves Allah, more out of his desire to be known for the linkage
with his Creator, than fear or temptation for rewards. Allamah Iqbal has
eloquently described various aspects of this Love. In this chapter Urdu
poetical works, beginning with poems from Bang-e-Dara, are included.
LOVE AND DEATH
(Adapted From Lord Alfred Tennyson)
The Love is immortal in nature as is evident from the title of the poem.
In introductory lines, Dr M A K Khalil writes: This poem is an allegorical
description of the events on the day of the starting of the Universe. It gives a
very elegantly artistic description of the way everything was created
according to the plan of God. However, the poem is not just an account of
the flight of imagination, but a treasure house of mystic ideas. Its central
theme is that all created things are bound to perish except the Love of God,
which is part of His existence and is eternal.
This Love is one of the basic themes of Allamah Iqbal's philosophy and
pervades all his poetic works. A conspectus of Allamah Iqbal's views on
Love is not possible in this discussion. Only selected samples of his works
can be given to show his thinking on this topic
( )
Ishq aur Mout

Sohani namood-e-jahan ki ghharri thhi;
tabassam fishan zindagi
ki kali thhi.
(Dunya ki padaish.) :
(Moskarati hoeyi.) :
82
The hour of the Universe' appearance was charming;

the flower-bud of life was showering smiles.

Kaheen mehr ko taj-e-zar mil raha thha;
ataa chaand ko chaandni ho rehi thhi.

(Sonay ka taj.) :
Here the golden crown, the sun was getting;

there the moon its moon-light was getting.

Seih pairahan shaam ko dey rehey thhey;
sitaron ko taalim-e-tabindgi thhi.
(Kala libaas.) :
The dark gown to the night was being given;

training of brightness to stars was being given.

Kaheen shaakh-e-husti ko lagtay thhey pattay;
kaheen zindagi ki kali phhoot-ti thhi.
The Existence's branch was getting leaves here;
the bud of life was bursting out there.

Farishtay sikhhatey thhey shabnam ko rouna;
hansi gul ko pehlay pehal aa-rehi thhi.
The angels were teaching weeping to the dew;
for the first time the rose was laughing.
83

Ataa dard hota thha shaer kay dil ko;
khudi tishnah kaam-e-maey-e-bey khudi thhi.
(Piyasi.) :

:
(Bey khudi ki sharab.)
were conferring pathos on the poet's heart;

Khudi for the wine of Bkhudi was pining.

Othhi awwal awwal ghhata kaali kaali;
koeyi Hoor chouti khholay khharri thhi.
For the first time dark black clouds were appearing
as if some Houri of Paradise with open hair was standing.

Zamin ko thha daawa keh mien aasman hon;
makan keh raha thha keh mien la-makan hon.
The earth was claiming elegance of the sky.
The space was claiming to be boundless.

Gharz iss qadar yeh nazarah thha piyara;
keh nazaargi ho sarapa nazara.
(Deikhhney wala.)
:
In short so beautiful the sight was
that seeing it in itself a panorama was.
84

Malik aazmatey thhey perwaaz apni;
jabinon sey noor-e-azal aashkara.
(Maathhon.) :
(Nomayan, zaahir.) :
The angels their flying powers were testing;

eternal lights from their foreheads were appearing.

Farishtah thha ekk, ishq thha naam jiss ka;
keh thhi rehbari oss ki sabb ka sahara.
An angel called Love there was;
whose guidance everyone's hope was.

Farishtah keh potla thha bey taabiyuon ka;
malik ka malik aur paarey ka paara.
The angel who the embodiment of restlessness was;
Angel among angels and restless like mercury he was.

Pey siar-e-Firdous ko jaa raha thha;
qaza sey mila rah mein woh qaza ra.
(Jannat ki siar ko.) :
(Itfaqan.) :( Mout.) :
He was going towards the Paradise for a stroll;
85
he met death on its way by the destiny's roll.

Yeh poochha tera naam kaya, kaam kaya hai;
naheen ankhh ko deid teyri gawara.
He asked death: What is the name and work of yours?
I do not want to encounter the face of yours.

Hoa sonn kay goya qaza ka Farishtah;
ajal hon, mera kaam hai aashkara.
Hearing this said the angel of death:
My work is clear, I am the angel of death.

Orrati hon mien rakht-e-husti kay porzay;
bojhati hon mien zindagi ka sharara.
(Zindagi.) :
I shatter the chattels of existence.

I extinguish the spark of life.

Meri ankhh mein jaadooey neisti hai;
payam-e-fana hai issi ka ashara.
(Mit jaana.) :
The magic of annihilation is in my eyes.

The message of destruction is its symhol.

86
Magar eik husti hai dunya mein aisi;

woh aatish hai mien saamney oss kay paara.
But there is one entity in the Universe;
it is fire, I am only mercury before it.

Sharar bun kay rehti hai insan kay dil mein;
woh hai Noor-e-Motliq ki aankhhon ka tara.

:
(Morad hai Allah Taala.)
It lives in the human heart as a spark.

It is the darling of the Divine Light.

Tapakti hai aankhhon sey bun bun kay ansoo;
woh ansoo keh ho jinn ki talkhi gawara.
It constantly drips as tears from the eyes:
The tears whose bitterness is tolerable.

Sonni ishq ney goftgoo jabb qaza ki;
hansi oss kay labb per hoeyi aashkara.
When Love heard this from the death's lips,
laughter started appearing from its lips.

Giri oss tabassam ki bijli ajal per;
andhairey ka ho noor mein kaya gozara.
The thunder of such smile descended on death:
87
How can darkness stay in front of such light?

Baqa ko deikhha fana ho gaeyi woh;
qaza thhi shikar-e-qaza ho gaeyi woh.
On seeing eternity to death it fell:
Death it was, to death it fell.
[Translated by Dr M A K Khalil]
LOVE
The poem deals with the creation, composition and evolution of Love
as well as its invigorating effects on the universe and ultimately on Man.
However, the style is mystic and very metaphorical, exhibiting flights of
poetic imagination. Some words and phrases cannot be translated into
correct and succinct English and have been mentioned in original in the text
and explained in the explanatory notes.
Mohabat :

Aroos-e-shabb ki zolfin thhein abhi na-ashna kham sey;
sitarey aasman kay bey khabar they lazzat-e-rum sey.
(Raat ki dulhan.) :
(Tug-o-duo ka mazah.) :
The locks of the bride of nights hair were still unbent.

The skys stars were unacquainted with the taste of running.
(This verse refers to the period when the universe was in its early
stages and had not started functioning. The first two verses concern
the stage when the universe was stationary and had not acquired movement.
The next two verses talk about the stage when there was no light.)
88

Qamar apney libaas-e-nau mein biganah sa lagta thha;
nah thha waaqif abhi gardish ka aein-e-mosallam sey.
(Mana hoa dastoor.) :
The moon in its new attire was looking a little strange:

Was not familiar with the established laws of revolution.

Abhi imkan kay zolmat khaney sey obhri he thhi dunya;
mazaaq-e-zindagi poshidah thha pehnaey alam sey.
(Falsfah daanon ney Khoda ko waajib aur kainat ko momkin qarar

diya hai; imkan ka lafaz innhi cheezon kay leay bola jaata hai.)

(Jahan ki frakhi, yaani jahan.) :
The earth had just emanated from possibilitys dark recesses.
Lifes taste was still concealed from the expanse of space.

Kamal-e-nazm-e-husti ki abhi thhi ibtida goya;
howida thhi naginay ki tamanna chashm-e-khaatim sey.
(Zaahir.) :
(Angoothhi ki ankhh.) :
Perfection of the order of existence was just starting.

The gems longing was apparent from the rings eye.
89
Sonna hai alam-e-bala mein koeyi kimiya-gar thha;

safa thhi jiss ki khak-e-pa mein barrh kar Saaghir-e-Jam sey.
(Oopar ki dunya jo hamari maadi dunya sey alag hai.)

(Pakeezgi.) :
(Jamshaid badshah ka piyalah.) :

It is said that there was an alchemist in the spiritual world;
the dust of whose feet was clearer than the Jams wine cup.
(Here the alchemists feet are described as cleaner that Jamshds wine cup.
The alchemist represents a Mumin and this verse pays high tribute to Mans
potential, which develops fully on a persons becoming a Mumin.)

Likhha thha arsh kay paaey peh ekk ikseer ka noskhah;
chhopatey thhey Farishtey jiss ko chashm-e-rooh-e-Adam sey.
A recipe for an Iksir was written on the leg of Arsh,
which was hidden jealously by angels from Adams eye.
(Iksir: It is an Arabic word and is a legendary substance which would
transform any object into gold. Similarly, there was a legendary spring called
Chashmah-i-Haivan, or the spring of life, whose water would confer
immortality on any living thing which drank it, including Man. These two
things were the objects of the quest of Man in the ancient world. This quest
was the purpose and the originator of all research. All knowledge emanated
from the pursuit of these two goals. Both of them have been referred to in
this poem.)

Nigahein taak mein rehti thhein laikan kimiya-gar ki;
woh oss noskhey ko barrh kar jaanta thha Ism-e-Azam sey.

(Sabb sey barra naam, morad hai Allah Taala ka zaati naam.)
90
But the alchemists attention was ever concentrated on it.

He considered that recipe greater than Ism-i-Azam.
(Ism-i-Azam or The Great Name: This is one of the ninety nine names or
attributes of God, the reciting of which casts an irresistible destructive
influence over evil spirits, evil persons and other enemies. This name is not
known to any one and is the object of the quest of the people searching for
the supernatural. According to this poem the secret of the Ism-i-Azam is
concealed in the Love of God. In other words His Lover has the power of
facing any enemy successfully.)

Barrha tasbih khwani kay bahaney arsh ki janib;
tamannaey dili aakhir ber aaeyi saaeyi-e-pehum sey.
(Dil ki khwahish.) :
(Lagatar koshish.) :
He advanced to the Arsh under pretense of doxology:

Inner longing was at last achieved by constant effort.

Pheraya fikr-e-ajzaa ney ossey maidan-e-imkan mein;
chhopay gi kaya koeyi shaey baargah-e-Haq kay mehram sey.
He was roaming in the world in search of components;
nothing could be concealed from the knower of Gods Audience.*
(*Allusion to the Mans potential for knowing all secrets in the universe, if
he tries ardently and in the right way, which includes the Love of God and
constant sincere struggle in His cause.)

Chamak taarey sey maangi, chaand sey dagh-e-jigar maanga;
orraeyi teergi thhorri sei shabb ki zolf-e-berhum sey.
(Siyahi.) :
91
(Bikhhrey baal.) :
He procured brightness from the star, spot from the moon.*

He stole a little darkness from the nights uncombed hair.
(The moons spots are poetically considered to be created by the Moons
Love for God, as a lovers heart develops scars from the anguish of his love
for his beloved.)

Tarrap bijli sey paaeyi, Hoor sey pakeegi paeyi;
)(
*
hararat li nafas-haey Masseih ibn-e-Mariyam sey*.
(*Asharah hai Hazrat Issa (A.S.) ka mordon ko zindah karney

kay moajzah ki taraf.)
He obtained restlessness from thunder, chastity from Hoor.
He took warmth from the breath of Masih son of Maryam.

Zarah sei pher Rabobiyat sey shaan-e-bey niazi li;
malak sey aajizi, aftaadgi taqdir-e-shabnam sey.
(Pervardigari.) :
(Neichay girna, morad hai khaksaari.)

Then he took a little grandeur of Beniyazi from the Divinity.
He took humility from the angel, humbleness from dews destiny.

Pher inn ajzaa ko ghhola chashmah-e-haiwan kay pani mein;
morakab ney mohabat naam paya Arsh-e-Azam sey.
92
(Zindagi ka chashmah.) :
(Woh boland tarin moqam jiss per Allah Taala

dunya takhliq karney kay baad barajaman hoay.)
Then dissolved these components in Chashmah-i-Haivans water.
The compound was given the name of Love by the Grand Arsh.

Mehwus ney pani husti-e-naukhaiz per chhhirrka;
girah khholi honar ney oss kay goya kaar-e-alam sey.
(Kimiya-gar.) :

(Tazah paida ki gaeyi zindagi.) :
The alchemist sprinkled this water at the newly created existence;

with skills help he opened the knot of the worlds secrets.

Hoeyi jonbash ayan, zarron ney lotf-e-khwab ko chhorra;
galley milnay lagay othh othh kay apney apney humdam sey.
) ( :
((Zindagi ki) halchal shoroa ho gaeyi.)
Movement appeared, the elements gave up sleep;

getting up each started embracing its companion.

Kharam-e-naaz paya aaftabon ney, sitaron ney;
chattak ghonchon ney paeyi, dagh paaey lalah-zaaron ney.
93
(Naaz sey chalna.) :
The suns and the stars learnt elegant movements.

Flower buds learnt blooming poppies got their spots .
(The Lalah: This is the Persian word for tulip as well as the poppy flower.
Here it refers to the latter. The poppy flower has a dark spot at the bottom of
the corolla on the inside, which is variously referred to in Persian and Urdu
poetry and is taken as a mark of perfection of this flowers beauty. Other
attributes of the different objects mentioned in this verse are signs of their
perfection in the same way. The rotatory and revolutionary movement of all
bodies in the universe in their fixed orbits is described metaphorically as
their search for the Truth of the Beloved, i.e. God. This Love has made the
universe operate the way it does. It is a fact that the force of mutual
attraction of all these bodies, i.e. gravity keeps the balance between them.
This is also referred to by Allamah Iqbl in many places for emphasizing
unity in the Muslim Ummah for their proper functioning and prosperity.)
THE REALITY OF BEAUTY

The central message of this short poem is that every material object in
the Universe, including material beauty, is liable to wane and perish. Only
God is eternal. This is also the central message of the Holy Quran.
Haqiqat-e-Hosn :

Khoda sey hosn ney ekk roz yeh sawal kiya;
jahan mein kiyuon nah mojhey Tou ney lazawal kiya.
Beauty one day put this question to God:
Why did you not make me eternal in the world?

94
Mila jawab keh tasweer khanah hai yeh dunya;

shabb-e-draaz-e-adum ka fasanah hai dunya.
The answer was that the world is like a picture gallery.
The world is the story of the long night of annihilation.

Hoeyi hai rung-e-taghiyyar sey jabb namood iss ki;
wohi hassein hai haqiqat zawal hai jiss ki.
As the nature of change is the basis of its display;
only that is beautiful whose reality is decline.

Kaheen qarib thha, yeh goftgoo qamar ney sooni;
falak peh aam hoeyi, akhtar-e-sehar ney sooni.
:
(Sobh ka tara.)
The moon was somewhere near and it heard this conversation;

it became well-known in the heaven, the morning star heard.

Sehar ney taarey sey sonn kar sonaeyi shabnam ko,
falak ki baat bata di zamin kay mehram ko.
Having heard from the star the morning related it to the dew,
it exposed the celestial worlds secret to earths confidante.

Bhar aaey phhool kay ansoo payam-e-shabnam sey;
kali ka nanha saa dil khoon ho gaya ghum sey.
The flowers eye started weeping from the dews message;
95
the flower buds little heart was injured by this sorrow.

Chaman sey routa hoa mousam-e-bahaar gaya;
shabab sair ko aaya thha, sougwar gaya.
The spring weeping from the garden departed:
Youth had come for amusement, sad it departed.
THE MESSAGE
This is an early poem of the 1905-08 period when Allamah Iqbal was
in Europe. This period was one of fundamental change in his political as
well as spiritual thought. This change was created by his close study of the
Western society and their thought as well as actions. The change was an
ardent aversion to the Western thought, values and institutions and a move
towards owning Islamic values and establishing Islamic institutions
Worldly beauty withers away and so is its love, but Love of Eternal Beauty
ought to become immortal.
Payam :

Ishq ney kar diya tojhey zouq-e-tapash sey aashna;
bazm ko misl-e-shamaa-e-bazm hasil-e-soz-o-saaz dey.
(Tarrap ki lazzat.) :
Love made you acquainted with the taste of affliction;

like assemblys candle give afflictions gift to the assembly.

!
Shaan-e-karam peh hai madaar ishq-e-girah koshaey ka;
(Inhisaar.) :
Deir-o-Haram ki qiad kaya! Jiss ko woh bey niaz dey.
96
The illuminating Love depends on Gods Benevolence;

to whomever He may give without restriction of temple or Haram.

Surat-e-shamaa noor ki milti naheen qaba ossey;
jiss ko Khoda nah dehar mein giriyah-e-jan godaaz dey.
(Dunya.) :
:
(Aisa rouna jiss sey jan mein godaaz paida ho.)
Like the candle the mantle of light he does not get;

whom God does not give effective wail in the world.

Taarey mein woh, qamar mein woh, jalwah-geh-sehar mein woh;
(Morad hai taasob.)

:
chashm-e-nazarah mein nah tou sormah-e-imtiaz dey.

He is in the star, the moon, the dawns theatre of display;
you need not apply discriminations collyrium to the Sightful eye.

Ishq boland baal hai rasm-o-reh-e-niaz sey;
hosn hai must naaz agar tou bhi jawab-e-naaz dey.
(Aajizi ka tariqah.) :
Love is exalted above the customs and usages of prayers;

if Beauty has ecstasy of elegance you too give elegant reply.
!

Pir-e-moghan! Farang ki maey ka nishaat hai asar;
97
oss mein woh kaif-e-ghum naheen, mojh ko tou khanah saaz dey.
(Sharab khaney ka malik.) :
(Khoshi.) :
O Tavern-keeper! Pleasure is the only effect of Wests wine;

it does not have pleasure of affliction, give me the home-made wine.
!

Tojh ko khabar naheen hai kaya! Bazm-e-kohan badal gaeyi;
(Porani tehzeeb.) :
abb nah Khoda kay waastey onn ko maey majaaz dey.

Do you not know? The old congregation has changed;
for Gods sake do not give them materialisms wine.
THE BEAUTY AND THE LOVE
This poem is the spontaneous manifestation of Divine Love in the
breast of Allamah Iqbal. The language is very mystical and metaphorical.
The poem contains all the attributes of Ishq-i-Haqiqi (Love of God) in the
terminology of Ishq-i-Majazi (Love of created beings used metaphorically)
as is the practice in the Islamic mystic poetry.
Hosn-o-Ishq :

Jiss tarah doobti hai kashti-e-seimin qamar;
noor-e-khurshid kay toofan mein hungaam-e-sehar.

(Chaand ki chaandni ki kashti yaani chaand.)
Just as the moons silver boat is drowned
in the storm of suns light at the break of dawn;
98

Jaissey ho jaata hai gom noor ka ley kar anchal
chaandni raat mein mehtaab ka hum rung-e-kanwal.
Just as the moon-like lotus disappears behind
the veil of light in the moon-lit night;

Jalwah-e-Toor mein jaissey yadd-e-baizaey Kalim (A.S.);
moujah-e-nikhat-e-gulzar mein ghonchay ki shamim.
Hai teyrey sial-e-mohabat mein yuonhi dil meyra.
)( ) ( :
(Mousa A.S. (ki tarah ka) chamakta hoa haath.)
(Khoshboo.) :
Just like the Kalims radiant palm in the Toors effulgence

and the flower buds fragrance in the wave of gardens breeze;
Similar is my heart in the flood of Thy Love.

Tou jo mehfil hai tuo hungamah-e-mehfil hon mein;
hosn ki barq hai Tou, ishq ka hasil hon mein.
If Thou art the assembly, I am the assemblys splendor.
If Thou art the Beautys thunder, I am the produce of Love.
(This verse alludes to the high status of Man in the universe.)

Tou sehar hai tuo merey ashk hein shabnam teyri;
shaam-e-ghorbat hon agar mien tuo shafaq Tou hai.
99

:
(Sobh ki roshni.)
If Thou art the dawn, my tears are Thy dew.

If I am travelers night, Thou art my twilight.
(Just as the evenings twilight constitutes its beauty,
the Love of God creates and perfects the beauty of Man.)

Merey dil mein Teri zolfon ki perishani hai;
Teri tasweer sey paida meri hairani hai,
Hosn kamil hai Tera, ishq hai kamil meyra.
My heart harbors Thy disheveled hair locks.
My bewilderment is created by Thy picture.
Thy Beauty is Perfect, my Love is perfect.

Hai merey bagh-e-sakhon kay leay Tou baad-e-bahaar;
meyrey bey taab takhiyal ko diya Tou ney qaraar.
Thou art the springs breeze for my poetrys garden;
Thou gave tranquillity to my restless imagination.

Jabb sey abad tera ishq hoa seinay mein;
niay johar hoay paida merey aeinay mein.
Since Thy Love took residence in my breast;
new lights have been added to my mirror.
100
Hosn sey ishq ki fitrat ko hai tehrik-e-kamal;

tojh sey sabz hoay meyri ummeidon kay nehaal.
Qaflah ho gaya aasoodah-e-manzil meyra.
Loves nature gets stimulation for Perfection from Beauty.
My hopes trees flourished through Thy favour.
My caravan has reached its destination.
SULAIMA
It was customary in pre-Islamic Arab poetry to write poems about the
poets beloved. However, the identity of the beloved was not disclosed in
these poems. She was represented by one of the several legendary beauties
of the Arab folk-lore. These were Salmah, Lubnah, Sulaima, Lailah etc. This
poetic tradition continued and was strengthened by Islamic poets also,
particularly the Sufi poets. However, the difference was that God and/or the
Holy Prophet S.A.W became the focus of their Love instead of humans. The
tradition of using legendary beauties was also adopted by Allamah Iqbal. He
has usually adopted the name of Sulaima in his works.
This poem is the artistic presentation of the concept of Wahdat
al-Shuhood. The essence of the poem is that though the Jamal and Jalal of
God is reflected in all His creation it is found par excellence in the human
beauty, because Man is the master-piece of His creation. Sulaima represents
human beauty, which is a reflection of Divine Beauty as stated in the last
verse of the poem. The underlying intent remains the praise of Ultimate
Beauty.
Sulaima :

Jiss ki namood deikhhi chashm-e-sitarah bein ney;
(Zahoor.) :
(Maahir-e-falakiyat.) :
khurshid mein, qamar mein, taaron ki anjuman mein.
101
The one whose manifestation witnessed the astronomer's eye:

In the sun, in the moon, in the assembly of stars.

Sufi ney jiss ko dil kay zolmat kaday mein paya;
shaer ney jiss ko deikhha qodrat kay baankpan mein.
(Andhairi jagah.)
Whom the Sufi found in the dark recesses of his heart;

whom the poet saw in the midst of elegance of Nature.

Jiss ki chamak hai paida, jiss ki mehak howaida;
shabnam kay motion mein, phhoolon kay pairhun.
(Libaas.) :
Whose brilliance exists, whose fragrance persists;

in the pearls of dew, in the shirts of flowers.

Sehra ko hai basaya jiss ney sakoot bun kar;
hungamah jiss kay dum sey kashanah-e-chaman mein.
Who has inhabited the wilderness by becoming tranquility;
whose Presence creates the uproar in the midst of the garden.

Her shaey mein hai nomayan yuon tuo jamal Oss ka;
aankhhon mein hai Sulaima teyri kamal Oss ka.
Though His Beauty is manifest in everything;
in your eye is Its climax, O Sulaima!
102
Out of his books of Urdu poetry, Allamah Iqbal has dewelled on this
subject in detail.
GHAZALEIN PART ONE
***** (1) *****

In this ghazal the poet outwardly seems talking about himself, but
actually he is singing Hymns in praise of God. He owns his own nonexistence and is conscious that he exists only because of Gods Creative
Attribute. He is grateful to God for having blessed him with the boundless
Passion of Love for Him, which lends wings to his poesy and he can find
access to the precincts of the Absolute Being. God by creating man, who is
the image of God on earth, has divulged the mystery that lay hid in the
womb of Nature.

Meyri nawaey shouq sey shor harim-e-Zaat mein;
gholgholah-haey al-aman bottkadah-e-safaat mein.
(Bari Taala ki husti, wujood-e-motliq.)

A blaze is raging near His Throne by my strains that burn like flames;
the cries of Mercy! rise aloft from the Temple of His Names.
(Blaze: Conflagration. His Throne: The precincts of the Absolute Being
or Harim-i-Zat, the original word in the text. Strains: Songs. Aloft:
On high. Temple of His Names: The Temple of His attributes.)

Hoor-o-Farishtah hein aseer meyrey takhiyalat mein
meyri nigah sey khalal teyri tajaliyat mein.
Houris and angels, all alike, my soaring thought can keep in hold:
The moulds in which Thou dost reveal get ruffled by my glances bold.
103
(Moulds: Shapes i.e., the different aspects in which

God displays Himself. Ruffled: Disturbed)

Garchih hai meyri jostjoo Deir-o-Haram ki naqshbund;
meyri foghan sey rastkhaiz Kaabah-o-Somnaat
mein.
(Naqsh bandhney wala, naqaash.)
(Qiyamat.) :
In my search and quest for Thee Cloisters and Kirks I did design,
but my groans and woeful wails can shake the founds of Fane and Shrine.
(Cloister: a place of religious retirement, a sanctuary. Kirk: Scotch
equivalent for church. Founds: Foundations. Pane: Temple. Shrine:
Sanctuary.)

Gah meri nigah-e-taiz cheir gaeyi dil-e-wujood;
gah olajh kay reh gaeyi meyrey touhmaat mein.
There were times when my vision
sharp pierced the heart and core of Life:
Time again, fell short of mark
by mine inner doubts and strife.
(Mark: Target.)

Tou ney yeh kaya ghazab kiya, mojh ko bhi faash kar diya;
mien he tuo ekk raaz thha seinah-e-kainat mein.
I was the only secret veild
in Natures Womb in Latent form:
104
When I was brought to light for show,

what wondrous act Thou didst perform!
(Womb: Uterus, the organ in which the young of mammals are
developed and kept till birth, the word in the poem is Sina-i-Kainat.
Latent: Hidden.)
***** (3) *****

Gaisooey taabdar ko aur bhi taabdar kar;
hosh-o-khird shikar kar, qalb-o-nazar shikar kar.
Bright are Thy tresses, brighten them even more,
and ravish my eyes, ravish my mind, ravish my heart and soul.

Ishq bhi ho hijab mein, hosn bhi ho hijab mein;
ya tou khod aashkar ho ya mojhey aashkar kar.
That love should be concealed, and beauty should be veiled!
Reveal Thyself to me, O Lord, or reveal me to myself.

Tou hai moheet-e-bikaran, mein hon zara sei aabjoo;
ya mojhey humkinar kar ya mojhey bikinar kar.
Thou art the eternal ocean; I am a rivulet;
make me a part of Thee, O Lord, or make me fathomless.

Mien hon sadaf tou teyrey haath meyrey gohar ki aabroo;
105
mien hon khazaf tuo tou mojhey gohar-e-shahwar kar.

If I possess a pearl within, give it a starry lustre,
but if I am a piece of brick, give it a diamonds sheen.

Naghmah-e-nau bahaar agar meyrey nasib mein na ho;
iss dum-e-neimsoz ko taerak-e-bahaar kar.
If of spring I cannot sing as a bird of paradise;
make this half-enrapturcd soul a skylark of Thy spring.

Bagh-e-bahisht sey mojhey hokm-e-safar diya thha kiyuon;
kaar-e-jahan draaz hai, abb mera intizar kar.
Why did You order me to quit the Garden of Eden?
Now there is much to be done here,
so just wait for me!

Roz-e-hisab jabb mera paish ho daftar-e-amal,
Aap bhi sharamsar ho, mojh ko bhi sharamsar kat.
When the roll of my deeds
is brought up on the Day of Reckoning;
be ashamed as You will shame me.
(Translated by Naim Siddiqui, except last two verses which is based on
translations by Annemarie Schimmel and Sayyad Fayyaz Mahmood.)
***** (4) *****

Asar karey nah karey, sonn tuo ley meri faryaad;
106
naheen hai daad ka talib yeh bandah-e-azad.

Whether or not it moves you, at least listen to my complaint;
it is not redress this free spirit seeks.

!
Yeh mosht-e-khak, yeh sarsar, yeh wosaat-e-aflaak;
karam hai ya keh sitam, teyri lazzat-e-eijad.
This handful of dust, this fiercely blowing wind,
and these vast, limitless heavens:
Is the delight You take in creation;
a blessing or some wanton joke?

Thhehar sakka nah hawaey chaman mein khaimah-e-gul;
yehi hai fasal-e-bahaari, yehi hai baad-e-morad.
The tent of the rose could not withstand
the wind blowing through the garden:
Is this the spring season, and this the auspicious wind?

Qasoorwar, gharib-ud-diyyar hon laikan;
tera kharabah Farishtey nah kar sakkey abad.
I am at fault, and in a foreign land, but the angels
never could make habitable that wasteland of yours.

Meri jafa talabi ko duaein deyta hai;
woh dasht-e-saadah, woh teyra jahan-e-biboniyad.
That stark wilderness, that insubstantial world of Yours;
107
gratefully remembers my love of hardship.

Khatar pasand tabiyyat ko saazgar naheen;
woh gulistan keh jahan ghhaat mein nah ho siyaad.
An adventurous spirit is ill at ease in a garden
where no hunter lies in ambush.

Moqam-e-shouq terey Qudsiyuon kay bus ka naheen;
innhi ka kaam hai yeh jinn kay houslay hein boland.
The station of love is beyond the reach of Your angels;
only those of dauntless courage are up to it.
***** (5) *****

Kaya ishq eik zindagi-e-mostaar ka;
kaya ishq paeydar sey napaeydar ka.
What avails love when life is so ephemeral?
What avaiIs a mortals love for the immortal?

Woh ishq jiss ki shamaa bojha dey ajal ki phhonk;
oss mein maza naheen tapash-o-intizar ka.
Love that is snuffed out by deaths passing blast;
Love without the pain, the passion that consumes?
108

Meyri bisaat kaya hai, tabb-o-taab-e-yakk nafas;
shoaley sey bey mehal hai olajhna sharaar ka.
A flickering spark I am, aglow for a fleeting glance;
flow vain for a flickering spark to chase an eternal flame!

Kar pehley mojh ko zindagi-e-javidan ataa;
pher zouq-o-shouq deikhh dil-e-biqarar ka.
Grant me the bliss of eternal life, O Lord!
And mine will be the ecstasy of eternal love.

Kanta woh dey keh jiss ki khhatak lazawal ho,
Ya Rabb! Woh dard jiss ki kasak lazawal ho.
Give me the pleasure of an everlasting pain;
an agony that lacerates my soul for ever.
***** (6) *****

Parishan ho kay meyri khak aakhar dil nah bun jaey;
jo moshkil abb hai Ya Rabb pher wohi moshkil nah bun jaey.
My scattered dust charged with Love
the shape of heart may take at last:
O God, the grief that bowed me then,
may press me down as in the past!
109

Nah kar dein mojh ko majboor-e-nawa Firdous mein Hoorein;
mera soz-e-daron pher garmi-e-mehfil nah bun jaey.
The Maids of Eden by their charm
may arouse my urge for song:
The flame of Love that burns in me,
may fire the zeal of Celestial Throng!

Kabhi chhorri hoeyi manzil bhi yaad aati hai raahi ko;
khhatak sei hai, jo seinay mein, ghum-e-manzil nah bun jaey.
The pilgrims mind can dwell at times
on spots and stages left behind:
My heed for spots and places crossed,
from the Quest may turn my mind!

Banaya ishq ney daryaey napaida karan mojh ko;
yeh meyri khod nigahdari mera sahil na bun jaey.

(Jiss ka kinarah nazar nah aaey.)

:
(Apney aap ko nigah mein rakhhna.)
By the mighty force of Love I am turned to Boundless Deep:

I fear that my self-regard, me, for aye, on shore may keep!

Kaheen iss alam-e-bey rung-o-boo mein bhi talab meyri;
110
wohi afsanah-e-donbalah nah bun jaey.
(Posht peichhay.)
:
My hectic search for aim and end,
in life that smell and hue doth lack,

may get renown like lovers tale,
who riding went on litters track!

Arooj-e-Adam-e-khaki sey anjam sehamey jaatey hein;
keh toota hoa tara meh-e-kamil nah bun jaaey.
The rise of clay-born man hath smit
the hosts of heaven with utter fright:
They dread that this fallen star
to moon may wax with fuller light.
***** (10) *****

Mataa-e-bey baha hai dard-o-soz-e-aarzoo mandi;
moqam-e-bandagi dey kar nah lon shaan-e-Khodavandi.
Consuming fire for thee,
O Lord! Is a gift I will not barter;
I will not change my vassals rank
with that of a master of men.

Terey azad bandon ki nah yeh dunya, nah woh dunya;
111
yahan murney ki pabandi, wahan jeiney ki pabandi.

Neither this world nor the next is fit for the freedom-loving;
they are forced to die in this, and forced to live in the other.

Hijab ikseer hai awarah-e-kooey mohabat ko;
meyri aatish ko bharrkati hai teyri dir-paivandi.
(Dir kay baad milna.) :
Thy tantalizing reticence inflames my passion more;

concealment is an elixir for those who are lost in love.

Gozar auqaat kar leyta hai yeh koh-o-biyaban mein;
keh shaheen kay leay zillat hai kaar-e-ashiyan bandi.
The austere eagle lives in peace on hills and in wildernesses:
It never doth demean its pride by building an abode for itself.

Yeh faizaan-e-nazar thha ya keh maktab ki karamat thhi;
sikhhaey kis ney Ismael (A.S.) ko aadab-e-farzandi.
Who taught to young Ismail (A.S.) the ways of filial obedience?
Was it the blessing of a glance, or the miracle of tutelage?

Ziarat gah-e-ehl-e-azm-o-himmat hai lehad meyri;
keh khak-e-rah ko mein ney bataya raaz-e-Alvandi.
(Iran ka eik mashoor paharr.) :
My grave is like a shrine for men of thought and courage,
for I have revealed truths sublime to mere specks of dust.

112

Meri mashatgi ki kaya zaroorat hosn-e-maani ko;
keh fitrat khod karti hai lalay ki hina bandi.
(Banao sanghhar karna.) :
The beauty of meaning need riot be adorned by my craft,

for nature does herself incarnadine the rose.
(Translated by Victor Kiernan)
***** (11) *****
After having established a durable link with his Creator, the Ashiq
(Man) talks to Him as if indulging in humklaami with a friend. He talks his
heart out sharing everything despite knowing that the Creator already knows.

Tojhey yaad kaya naheen hai merey dil ka woh zamanah;
woh adab geh-e-mohabat, woh nigah ka taziyanah.
Have You forgotten then my heart of old, that college of Love,
that whip that bright eyes hold?

Yeh bottaan-e-asr-e-hazir keh banney hein madrissey mein;
nah adaey kafiranah, nah tarash-e-Azaranah.
The school-bred demi-goddesses of this age
lack the carved grace of the old pagan mold!

Naheen iss khholi faza mein koeyi goshah-e-faraghat;
yeh jahan ajab jahan hai, nah qafas nah ashianah.
This is a strange world, neither cage nor nest,
113
with no calm nook in all its spacious fold.

Rug-e-taak montizar hai teri baarish-e-karam ki;
keh Ajam kay maeykadon mein nah rehi maey Moghanah.
The vine awaits Your bounteous rain:
no more is the Magian wine in Persias taverns sold.

Merey hum safir issey bhi asr-e-bahaar samjhey;
innhein kaya khabar keh kaya hai yeh nawaey ashiqanah.
My comrades thought my song were of springs kindling:
How should they know what in Loves notes is told?

Merey khak-o-khon sey Tou ney yeh jahan kiya hai paida;
silah-e-shaheed kaya hai, tabb-o-taab-e-javidanah.

:
(Hamaishah rehney waali chamak damak.)
Out of my flesh and blood You made this earth;

its quenchless fever the martyrs crown of gold.

Teri bandah perwari sey meyrey dinn gozar rehey hein;
nah gillah hai doston ka, na shikait-e-zamanah.
My days supported by Your alms,
I do not complain against my friends, or the times scold.
(Translated by Victor Kiernan)
114
***** (12) *****

Zamir-e-lalah maey laal sey hoa labraiz;
asharah paatey he Sufi ney torr di perhaiz.
By dint of spring the poppy-cup,
with vintage red is over-flown:
With her advent the hermit
too temperance to the wind hath thrown.

Bachhaeyi hai jo kaheen ishq ney bisaat apni;
kiya hai oss ney faqiron ko waris-e-Pervaiz.
When great and mighty force of Love
at some place its flag doth raise,
beggars dressed in rags and sack
become heirs true to King Parvez.

Poraney hein yeh sitarey, falak bhi farsoodah;
jahan woh chahiay mojh ko keh ho abhi naukhaiz.
Antique the stars and old the dome
in which they roam about and move:
I long for new and virgin soil
where my mettle I may prove.

Kissey khabar hai keh hungamah-e-nashoor hai kaya;
115
teri nigah ki gardish hai meyri rastakhaiz.
(Qiyamat ka shor.) :
The stir and roar of Judgement Day
hath no dread for me at all:
Thine roving glance doth work on me
like the Last Days Trumpet Call.

Nah chhein lazzat-e-aah-e-sehar gehi mojh sey;
nah kar nigah sey taghafal ko iltifaat amaiz.
Snatch not from me the blessing great
of sighs heaved at early morn:
With a casual loving look
weaken not thine fierce scorn.

Dil-e-ghumein kay mowafiq naheen hai mousam-e-gul;
sadaey morgh-e-chaman hai bohut nishaat angaiz.
(Khoshi sey labraiz.) :

My sad and broken heart disdains
the spring and dower that she brings:

Too joyous the song of nightingale!
I feel more gloomy when it sings.

Hadis-e-bey khabran hai, tou ba-zamanah saaz;
zamanah ba tou nasaazad, tou ba zamanah sataiz
(Tou zamaney kay mowafiq nah ho
116
balkeh zamaney ko apney mowafiq kar ley).

Unwise are those who tell and preach
accord with times and the age.
If the world befits you not,
a war against it you must wage.
***** (13) *****

Wohi meyri kum nasibi, wohi teyri biniazi;
meyrey kaam kochh na aaya yeh kamal-e-ney nawazi.
Mine ill luck the same and same,
O Lord, the coldness on Your part:
No useful aim has been served, by skill in poetic art.

Mien kahan hon tou kahan hai, yeh makan keh lamakan hai?
Yeh jahan mera jahan hai keh teri karishmah saazi.
Where am I and where are You; is the world a fact or naught?
Does this world to me belong, or is a wonder by You wrought?

Issi kashmakash mein gozrein meri zindagi ki raatein;
kabhi soz-o-saaz-e-Rumi, kabhi paich-o-taab-e-raazi.
The precious moments of my life,
one by one have been snatched:
But still the conflict racks my brain,
if heart and head are ever matched.
117

Woh faraib khordah shaheen keh pala ho kirgasson mein;
ossey kay khabar keh kaya hai reh-o-rasm-e-shahbazi.
A hawk forgetful of its breed,
upbrought and fed in midst of kites;
knows not the wont and ways of hawks,
and cannot soar to mighty heights.

Nah zoban koeyi ghazal ki, nah zoban sey bakhabar mien;
koeyi dilkosha sada ho, Ajami ho ya keh Taazi (Arabi).
For song no tongue is set apart,
no claim to tongues is laid by me:
What matters is a dainty song,
no matter what its language be.

Naheen faqr-o-sultanat mein koeyi imtiaz aisa;
yeh sepah ki taighbazi, woh nigah ki taighbazi.
Faqr and Kingship are akin;
though at odds may these appear:
One wins the heart with single glance,
the other rules with sword and spear.

Koeyi carvan sey toota, koeyi budgoman Haram sey;
keh ameer-e-carvan mein naheen khooey dilnawazi.
118
Some have left the caravan train,

and some on Kabah turn their back;
for leaders of the Faithful Band,
winsome mode and manners lack.
***** (14) *****

Apni jolan gah zair-e-aasman samjha thha mien;
(Pani aur matti.) :
aab-o-gill kay khheil ko apna jahan samjha thha mien.

Methought my racing field lay under the skies;
this plaything of water and clay, I regarded as my world.

Bey hijabi sey teri toota nigahon ka talism;
ekk ridaaey neilgon ko aasman samjha thha mien.
(Neili chadar.) :
Thy unveiling broke the spell of searching glances;

I mistook this blue vault for Heaven.

Carvaan thhak kar faza kay paich-o-kham mein reh gaya;
mehr-o-mah-o-moshtari ko hum-anan samjha thha mien.
The Sun, the Moon, the Stars, me thought,
would keep me company, fatigued;
they dropped out in the twists and turns of space:
119

Ishq ki ekk jast ney taey kar diya qissah tamaam;
iss zamin-o-aasman ko bey karan samjha thha mien.
(Kinarey kay baghair, lamehdood.)

One leap by Love ended all the pother,
I fondly imagined, the earth and sky were boundless.

Kaeh gaein raaz-e-mohabat pardahdari-haey shouq;
thhi foghan woh bhi jissey zabt-e-foghan samjha thha mien.
My silent secrecies of love were but effusions in disguise;
what I had believed to be restraint,
betrayed my passion even more.

Thhi kissi darmaandah rehrao ki sadaey dardnaak;
jiss ko aawaz-e-raheel-e-carvan samjha thha mien.

:
(Qafley ki rawangi ka ilaan.)
What I esteemed as the clarion call of the caravan was

but the plaintive cry of a traveller, weary and forlorn.
(Translated by S.A. Rahman)
***** (15) *****

Ekk daanish-e-noorani, ekk daanish-e-burhani;
120
hai daanish-e-burhani, hairat ki farawani.
:
(Woh aql jo insaan kay dil-o-damagh ko roshan kar dey.)
(Woh aql jiss mein falsafiyanah dalilon sey kaam liya jaey.)
Reason is either luminous, or it seeks proofs;
proof-seeking reason is but an excess of wonder.

Iss paikar-e-khaki mein ekk shaey hai, so woh teyri;
meyrey leay moshkil hai iss shaey ki nigahbani.
Thine alone is what I possess in this handful of dust;
and to keep it safe is beyond my power, O Lord.

Abb kaya jo foghan meyri pohnchi hai sitaron takk;
Tou he ney sikhhaeyi mojh ko yeh ghazal khwani.
My songs of lament were all inspired by Thee;
if they have reached the stars, it is no fault of mine.

Ho naqsh agar baatil, takrar sey kaya hasil;
kaya Tojh ko khosh aati hai Adam ki yeh arzani.
Art Thou pleased, O Lord, with mans imperfection?
Why repeat a flawed attempt, and make his shame eternal?

!
Mojh ko tuo sikhha di hai Afrang ney zindiqi;
iss dour kay Mulla hein kiyuon nang-e-Muslimani.
121
(Mazhib sey bizaari.) :
The Western ways have tried to make me a renegade;

but why are our mullahs a disgrace to Muslims?

Taqdir shikin qowwat baqi hai abhi iss mein;
nadan jissey kehtey hein taqdir ka zindaani.
(Qiadi.) :
Fools think man is a bondman of destiny;

but man has still the power to break the bonds of fate.

Teyrey bhi sanam khaney, meyrey bhi sanam khaney;
duonon kay sanam khaki, duonon kay sanam faani.
Thou hast Thy pantheon, and I have mine,
O Lord, Both have idols of dust; both have idols that die.
***** (16) *****

Ya Rabb! Yeh jahan-e-gozaran khoob hai laikan;
kiyuon khwar hein mardaan-e-safa kaish-o-honarmand.
Lovely, oh Lord, this fleeting world;
but why must the frank heart, the quick brain, droop and sigh?

Go oss ki khodaeyi mein mohajan ka bhi hai haath;
122
dunya tuo samajhti hai Farangi ko khodawand.

Though usury mingle somewhat with his godship,
the white man is the worlds arch-deity;

Tou burg-e-gayahey nadehi ehl-e-khird ra;
oo kisht-e-gul-o-lalah beh bakhshad beh kharey chund.
(
)
[Tou aqalmand aur bakamal lougon ko
ghhas ki eik patti bhi ataa naheen fermata;

Farangi chund gadhon ko gulab aur phhool
kay bagh bakhsh deyta hai
(yaani nalaiqon ko barrey barrey ohadon
per moqarar kar deyta hai).]
His asses graze in fields of rose and poppy:
One wisp of hay to genius You deny;

Hazir hein Kalisa mein kabab-o-maey-e-gulgon;
Masjid mein dhara kaya hai bajoz
moazah-o-pund.
(Waaz, nasihatt.) :
His Church abounds with roasts and ruby wines:

sermons and saws are all Your mosques supply.

Ehkaam terey haq hein magar apney mofassir;
taawil sey Quran ko bana sakktey hein pazzund.
123
(Zzund ki tafsir. Parisiyuon kay aqiday kay motabiq

Zzund woh kitab thhi jo onn kay paighamber Zartasht per ottri.]
Your laws are just, but their expositors
bedevil the Koran, twist it awry;

Firdous jo teyra hai, kissi ney naheen deikhha;
Afrang ka her qariyah hai Firdous ki manind.
(Gaon, basti.) :
Your paradise no one has seen:
in Europe no village but with paradise can view.

Modat sey hai awarah-e-aflaak mera fikr;
kar dey ossey abb chaand ki ghaaron mein nazarband.
Long, long have my thoughts wandered about heaven;
now in the moons blind caverns let them sty!

Fitrat ney mojhey bakhshey hein johar-e-malkoti;
khaki hon magar khak sey rakhhta naheen paiwand.
I, dowered by Nature with empyreal essence,
am dust, but not through dust does my way lie;

Dervaish-e-Khoda must nah Sharqi nah Gharbi;
ghhar meyra nah Dilli, nah Safahan, nah Samarqand.
124
Nor East, nor west my home, nor Samarkand,

nor Ispahan nor Delhi; in ecstasy;

Kehta hon wohi baat samajhta hon jissey haq;
ney aablah-e-Masjid hon, nah tehzeeb ka farzand.
(Masjid ka Mulla.) :
God-filled, I roam, speaking what truth I see:

No fool for priests, nor yet of this ages fry.

Apney bhi khafa mojh sey hein, bigaaney bhi nakhosh;
mein zehar-e-halahall ko kabhi kaeh nah sakka qund (shakar).
My folk berate me; the stranger does not love me:
Hemlock for sherbet I could never cry;

Moshkil hai keh ekk bandah-e-haq bein-o-haq andaish;
khashaak kay touday ko kehey koh-e-Damawand.
(Iran ka eik mashoor paharr.) :

How could a weigher of truth see Mount Damawand
and think a common refuse-heap as high?

Hon aatish-e-Nimrod kay shoalon mein bhi khamosh;
mien bandah-e-Momin hon, naheen danah-e-Aspand.
125
(Kaaley rung ka hermal ka danah

jo aag per parrtey he tarrakh sey phhat jaata hai.)
In Nimrods fire faiths silent witness,
not like mustard-seed in the grate, burned splutteringly:

Por soz-o-nazar baaz-o-niko bein-o-kum aazar;
azad-o-gariftar-o-tehi keisah-o-khorsand.
(Khaali jaib, gharib.) :
(Khosh baash.) :
Blood warm, gaze keen, right-following,

wrong-forswearing, in fetters free, prosperous in penury,

Her haal mein meyra dil bey qiad hai khurram;
(Khoshi ki hansi.) :
kaya chheiney ga ghonchey sey koeyi zouq-e-shakar khand.

In fair of foul untamed and light of heart:
Who can steal laughter from a flowers bright eye?

Chopp reh nah sakka Hazrat-e-Yazdan mein bhi Iqbal;
karta koeyi iss bandah-e-gostakh ka monh bund.
Will no one hush this too proud thing Iqbal
whose tongue Gods presence-chamber could not tie!
(Translated by V.G. Kiernan)
GHAZALEIN PART TWO
126
***** (34) *****

Jabb ishq sikhhata hai aadab-e-khod aagahi;
khholtey hein ghulamon per asrar-e-shehashahi.
When through the Love man conscious
grows of respect self-awareness needs,
though in chains, he learns at once
the regal mode and kingly deeds.

Attar ho, Rumi ho, Raazi ho, Ghazali ho;
kochh haath naheen aata bey aah-e-sehar gahi.
Like Rumi, Attar, Ghazzali and Razi,
one may be mystic great or wise,
but none can reach his goal and aim
without the help of morning sighs.

Noummeid nah ho inn sey ay rehbar-e-farzanah;

(Aqlmand, dana.) :
kum kosh tuo hein laikan bey zouq naheen raahi.
(Kum koshish karney wala, tun asaan.)

No need for leaders sage and great
to lose all hope of Muslim true:
Though amiss this pilgrim be,
yet can burn on fire like rue.
127
!

Ay taer-e-la hooti! Oss rizq sey mout achhi;

jiss rizq sey aati ho perwaaz mein kotahi.
(Tasawwuf mein aakhri manzil la-hoot hai, yaani

woh moqam jahan Allah Taala kay sawa aur kochh naheen.)
O Bird, that yearn to merge with God*,
you must keep this truth in sight;
to suffer death is nobler far than
bread that clogs your upward flight.
(*Contrary to the translation, Iqbals phrase simply
means the bird that flies to the Throne of God)

Dara-o-Sikandar sey woh mard-e-faqir oola;
ho jiss ki faqiri mein booey Asadullahi.
A person poor and destitute,
who walks in steps of Gods Lion bold,
is more exaltd than monarchs great:
He spurns the worldly wealth and gold.

Aein-e-jawan mardan, haq goeyi-o-bey baaki;
Allah kay sheron ko aati naheen roobahi.
(Loomarri jaisi adaat, chalaki.)
Men bold and firm uphold the truth

128
and let no fears assail their hearts:

No doubt, the mighty Lions of God
know no tricks and know no arts.
***** (49) *****

Fitrat ney nah bakhsha mojhey andaisha-e-chalak;
rakhhti hai magar taaqat-e-perwaaz meri khak.
On me no subtle brain though Nature spent,
my dust hides strength to dare the high ascent.

Woh khak keh hai jiss ka janon seiqal-e-idraak;
woh khak keh Jibril ki hai jiss sey qaba chaak.
That frantic dust whose eye outranges reason;
dust by whose madness Gabriels rose is rent.

Woh khak keh perwahey nashiman naheen rakhhti;
chonti naheen pehnaey chaman sey khass-o-khashak.
That will not creep about its garden
gathering straw for a nest un-housed and yet content.
129
Iss khak ko Allah ney bakhshey hein woh ansoo;
karti hai chamak jinn ki sitaron ko araqnak.

(Pani pani.)
And Allah to this dust a gift of tears

whose brightness shames the constellations, lent.
QUATRAINS
*****(14)*****

Ishq-o-musti ney nawazi-e-jamal;
ishq-e-musti hai bey niazi-e-jalal.
Ishq-o-musti zarf-e-Haider kamal;
ishq-o-musti harf-e-Raazi zawal.
The beauty of mystic love is shaped in song;
the majesty of mystic love is abandon.
The peak of mystic love is Hyders power;
the decline of mystic love is Razis word.
*****(16)*****

130

Sawar-e-naaqah-o-mehmal naheen mien;
nishan-e-jaadah hon, manzil naheen mien.
Meri taqdir hai khashaak sozi;
faqat bijli hon mien, hasil naheen mien.
I am not a pursuer, nor a traveller;
I am not a goal, but a narrow track.
I am not a harvest, but a thunder-bolt,
born to set fire to straw, buried in the dust.
*****(27)*****

Kabhi tunhaeyi-e-koh-o-daman ishq;
kabhi soz-o-saroor-o-anjman ishq.
Kabhi sarmayah-e-mehraab-o-menber;
kabhi Moula Ali Khyber shikan ishq.
Love seeks sometimes the solitude of hills;
at other times, the tuneful chords of life.
Sometimes pent in the corner of a mosque,
at other times it fights like the Tiger of God.
*****(28)*****

131

Kabhi awarah-o-bey khanman ishq;
kabhi shah-e-shahan Nausherwan ishq.
Kabhi maidan mein aata hai zirrah-posh;
kabhi oriyan-o-bey taigh-o-sanan ishq.
Love is sometimes a wanderer in the woods;
at other times, a king of kings in power.
Sometimes an armed warrior in the field;
at other times defenceless, unarmed.
*****(32)*****

Khodaeyi ihtimam-e-khoshk-o-ter hai;
Khodawanda Khodaeyi dard-e-sar hai.
Wlaikan bandagi, astaghfarullah;
yeh dard-e-sar naheen, dard-e-jigar hai.
To be God is to do a million tasks;
to be God, no doubt, is a wearisome headache.
But-pardon me, O Lord! To be a man,
is not a headache, but a heartache.
LOVE
Mohabat :
132

Shaheed-e-mohabat nah kafir nah ghazi;
mohabat ki rasmein Turki nah Taazi.
The shafts of love are not confined
to clime or race or creed.

Woh kochh aur shaey hai, mohabat naheen hai;
sikhhati hai jo Ghaznavi ko Ayazi.
What teaches a king the ways of a slave
is not love, but something else!

Yeh johar agar kaarfarma naheen hai;
tuo hein ilm-o-hikmat faqat shiashah-baazi.
Knowledge and wisdom are jugglery
without the alchemy of love.

Nah mohtaj-e-sultan, nah maroob-e-sultan;
mohabat hai azadi-o-bey niazi.
Love is freedom and contentment,
not at the mercy of kingly power.

Mera faqr behtar hai Eskandari sey;
yeh Adam-gari hai, woh aeinah-saazi.
My poverty is better than imperial pomp,
133
one maketh man; the other maketh glass.

The following two poems are from Zarb-e-Kalim.
KNOWLEDGE VERSUS LOVE
Ilm-o-Ishq :

!

Ilm ney mojh sey kaha ishq hai diwanah-pann;
ishq ney mojh sey kaha ilm hai takhmin-o-zann.
Bandah-e-takhmin-o-zann! Kirm-e-kitabi nah bun;
ishq sarapa hazoor, ilm sarapa hijab.
(Veham-o-goman.) :
(Kitabi kirra; parrako.) :

Knowledge said to me, Love is madness;
Love said to me, Knowledge is calculation:

O slave of calculation, do not be a bookworm!
Love is Presence entire, Knowledge nothing but a Veil.

Ishq ki garmi sey hai maarkah-e-kainat;
ilm moqam-e-safaat, ishq tamashaey Zaat.
Ishq sakoon-o-sabaat, ishq hayat-o-momaat;
ilm hai paida sawal, ishq hai penhan jawab.
The universe is moved by the warmth of Love;
134
knowledge deals with the Attributes,

Love is a vision of the Essence;
Love is peace and permanence, Love is Life and Death:
Knowledge is the rising question,
Love is the hidden answer.

Ishq kay hein moajizaat sultanat-o-faqr-o-Deen;
ishq kay adna ghulam sahib-o-taj-o-nagin.
Ishq makan-o-makin, ishq zaman-o-zamin;
ishq sarapa yaqin, aur yaqin fateh-e-baab.
(Darwazah khholna, morad hai kamyabi.)

Kingdom, faith and faqr are all miracles of Love;
the crowned kings and lords are base slaves of Love;
Love is the Space and the Creation,
Love is Time and Earth!
Love is conviction entire, and conviction is the key!

Sharaa-e-mohabat mein hai ishrat-e-manzil haraam;
shorash-e-toofan halal, lazzat-e-sahil haraam.
Ishq peh bijli halal, ishq peh hasil haraam;
ilm hai ibn-al-kitab, ishq hai umm-al-kitab.
135
(Kitab ka baita, morad hai kitabon per inhisar rakhhney wala.)
(Kitab ki maan, morad hai barri kitab, Lauh-e-Mehfooz.)

The luxury of destination
is forbidden in the religion of Love;
fighting the storms is permitted,
but the comfort of the shore is forbidden;
lightning is permitted to Love, harvest is forbidden.
Knowledge is the child of the Book,
Love is the mother of the Book.
(Translated by Syed Akbar Ali Shah/Editors)
GOD'S MEN
Mardan-e-Khoda :

Wohi hai bandah-e-Hur jiss ki zarb hai kaari;
nah keh woh harb hai jiss ki tamaam ayyari.
That man alone is brave and free,
whose stroke is full of main and might
that man is coward through and through
who leans on guile and tricks in fight.

Azal sey fitrat-e-ahrar mein hein dosh badosh;
qalandari-o-qaba poshi-o-kullah daari.
From creation's Immemorial Dawn
free born men own a bent of mind,
Qalandar's traits donning cloak and crown,
136
such distinctive marks in them we find.

Zamanah ley kay jissey aftab karta hai;
onnhi ki khak mein poshidah hai woh chingari.
The spark lies hid within their clay
which the world to itself takes
transforms it as if by a smell
and world illuming sun it makes.

Wujood onnhi ka tawaf-e-bottan sey hai azad;
yeh teyrey Momin-o-kafir, tamaam zonnari.
This life is free from ugly taint
that makes men round the fane to tread
O God! The faithful and pagan all
have worn on shoulders sacred thread.
5th February, 2014
INQILAB
INDIVIDUAL LEVEL
MOMIN ISHQ-II
137
This chapter contains Persian poetical works, beginning with poems

from Payam-e-Mashriq.
THE TULIP OF SINAI - QUATRAINS
-
*****(2)*****

Dil-e-mun roshan az soz-e-daroon ast;
jahan bein chashm-e-mun az ashk-e-khoon ast.
Az ramz-e-zindagi biganah-ter baad;

kassey ko ishq ra goeyd janoon ast.
[Mera dil soz-e-daroon sey roshan hai;
ashk-e-khoon kay bais meyri ankhh jahan bein hai.

Jo shakhs ishq ko janon kehta hai,
ossey sirr-e-hayat sey bey ganah-ter samajh.]
My heart is bright with burning inwardly,
mine eye weeps blood, yet all the world does see;
Let him still less Lifes mystery attain
who says that Love is but insanity!
*****(3)*****

138
Beh baghan baad furver-e-deen dehad ishq;

beh raghan ghonchah choon pervin dehad ishq.
Shoa-e-oo qolzam shagaaf ast;
) (
beh maahey deidah-e-reh bein dehad ishq.
[Ishq baghon ko baad-e-bahaari ataa karta hai;

aur gulshanon mein sitaron ki manind
safaid ghonchey paida karta hai.
Aftab-e-ishq ki shoa samandar chir jaati hai;
woh (oss ki teh mein) machhli ko
deidah-e-raah bein ataa karta hai.]
Love gives the garden the soft breeze of May,
Love lights the star-buds in the meadow gay.
The ray of passion plunges through the deep,
Love gives the fishes sight to see the way.
*****(4)*****

Oqaban ra bahaey kum nehud ishq;
tadravaan ra babazaan sar dehud ishq.
Nigah daarad dil-e-ma khwaishtan ra;
139
wlaikan az kaminash
ber jehud-e-ishq.
) (

( )
[Ishq ki nazar mein oqab koeyi shaey naheen;

woh tadro (chhotey sey parindey) ko
baazon sey larra deyta hai.
Hamarey dil ney apni bohat hifazat ki;
magar ishq ney apni ghhat sey
(nikal kar) oss per hamlah kar diya.]
Love reckoneth the price of eagles cheap,
and giveth pheasants to the falcons grip.
Our hearts look carefully to their defence,
but suddenly, out of ambush, Love doth leap.
*****(5)*****

Baburg-e-lalah rung aamaizi ishq;
bajan-e-ma bala angaizi ishq.
Agar ein khakdan ra wa-shigafi

droonash banigri khoonraizi-e-ishq.
140
) (
[Gul-e-lalah kay patton mein
ishq ki rung amaizi hai;
hamari jan kay andar ishq ka shor hai.
Agar tou oss dunya ko chiray;
tuo tojhey oss kay andar
ishq (he) ki khoon-raizi nazar aaey.]
Tis Love that paints the tulip petals hue:
Tis Love that stirs the spirits bitter rue.
If thou couldst cleave this carrion of clay:
Thou shalt behold, within, Loves bloodshed too.
*****(6)*****

Nah her kas az mohabat mayadaar ast;
nah ba her kas mohabat saazgar ast.
Baroyad lalah ba dagh-e-jigar taab;
dil laal-e-badakhshan bey sharaar ast.
141
[Her cheez mohabat ki doulat

sey behrawar naheen;
nah her shakhs ko mohabat saazgar hai.
Gul-e-lalah dagh-e-jigar taab leay paida hota hai;
magar laal-e-Badakhshan ka dil
sharaar kay baghair hai.]
Not every soul of Love hath capital,
not every spirit respondeth to Loves call.
The tulip flowereth with a branded breast;
the rubys heart hath not a spark at all.
*****(7)*****

Darein gulshan perishan misl-e-booeym;
namidanam chih mikhwaham chih joeym.
Ber ayad aarzoo ya nah ber ayad;
) (

shaheed-e-soz-o-saaz-e-aarzooeym.
[Mien iss bagh (dunya) mein
khoshboo ki manind parishan hon;

142
mojhey maaloom naheen mein kaya chahta hon,

kissey talash kar raha hon.
Meyri aarzoo pori ho ya nah ho;
magar aarzoo kay soz-o-saaz per marta hon.]
A spent scent in the garden I suspire,
I know not what I seek, what I require.
But be my passion satisfied, or no,
yet here I burn, a martyr to desire.
*****(8)*****

Jahan mosht-e-gill-o-dil hasil-e-oost;
hamein yakk qatrah-e-khoon moshkil-e-oost.
Nigah-e-ma duo bein aftaadah vernah;
jahan-e-her kassey andar dil-e-oost.
) (

[Yeh jahan khak ki mothhi hai
aur dil oss ka hasil hai;
issi eik qatrah-e-khon ko sanbhalna
oss ki moshkil hai.
Hamari nazar (jahan aur dil)
duonon ko alag alag deikhhti hai;
vernah her shakhs ka jahan
143
oss kay apney dil kay andar hai.]

The world is clay; our hearts its harvest be;
yet is this drop of blood its mystery.
Surely our sight is double,
or the world of every man is in his heart to see.
*****(9)*****

Sehar mi-goft bulbul baghban ra;
darein gul joz nehaal-e-ghum nagirad.
Beh piri mi-rasad khaar-e-biyaban;

)
(
walley gul choon jawan gardad bamirad.
[Bulbul ney sobh kay waqt baghban sey kaha;

iss matti mein sawaey ghum kay poudey kay
aur kochh naheen ogta.
Biyaban ka kanta borrhapey ko pohnch jaata hai,
magar (gulistan ka) phhool jabb jawan hota hai,
tuo mur jaata hai.]
The nightingale said to the gardener at dawn:
Only the tree of sorrow can take root in this soil.
144
The wild thorn reaches a ripe age,

but the rose dies when it is still young.
*****(11)*****

Nawaey ishq saaz ast Adam;
koshaid raaz-o-khod raaz ast Adam.
Jahan-e-oo aafrid ein khoob-ter saakht;
)

(

magar ba aizad anbaar ast Adam.
[Nawaey ishq kay leay Adam saaz hai
(ishq kay naghmey insan he kay qalb sey phhoot-tey hein),

yeh (Khaliq-e-Haqiqi ka) raaz waa karta hai,
magar khod bhi raaz hai.
Allah Taala ney jahan paida kiya,
yeh ossey khoob-ter banata hai;
goya yeh Khaliq ka sharik-e-kaar hai.]
To the voice of love Adam is music;
he reveals secrets, but he is a secret himself.
God created the world, but Adam made it better
Adam, perhaps, is Gods co-worker.
145

*****(21)*****

Shoneidam dar adum pervanah mi-goft;
dummey az zindagi taab-e-tabam bakhsh.
Perishan kon sehar-e-khakistram ra;
(
)
wlaikan soz-o-saaz-e-yakk shabbam bakhsh.
[Sona hai Adum mein pervanah kehta thha;

mojhey eik lamah kay leay zindagi ki chamak
aur hararat ataa kar dein.
(Bey shak) sobh kay waqt
meyri rakhh bakhhir deyna;
bus eik raat ka soz-o-saaz mil jaaey.]
I have heard that in pre-existence the moth said:
Grant me just a moments radiance in my life.
You may scatter my ashes at dawn,
but grant me one night of passion and fire.
*****(51)*****
146

Z-paiwand-e-tun-o-janam chih porsi;
beh daam chund-o-choon dar mi-niyaim.
Dum aashoftah-um dar paich-o-taabam;

cho az aaghosh-e-ney khaizam nawaim.
[Tun-o-jan kay ikhtilaat kay baarey mein

kaya poochhta hai;
mien kaya, aur kaisey kay daam mein naheen aata.

Mien dum aashoftah hon
aur paich-o-taab khha raha hon;
laikan jabb naey kay aaghosh sey nikalta hon
tuo nawa bun jaata hon.]
Why ask, what links my body and my soul?
I fall not in the snare of How, How Long:
Awhile my breath is choked,
but when I rise clear of the reeds embrace, I am a song.
*****(55)*****
147

Z-mun ba shaer-e-rungin biyan goey;
chih sood az soz agar choon lalah sozi.
Nah khod ra mi-godazi z-aatish-e-khwaish;
neh shaam dardmandey ber farozay.
[Shaer-e-rungin biyan ko meyri taraf sey kaho;

agar tou gul-e-lalah ki tarah jala, tuo kaya jala.
Nah tou ney apni aag sey
apney aap ko godaz kaya;
aur nah kissi dardmand ki shaam roshan ki.]
Tell thou for me that poet of bright words:
Thou tulip flame, what profit does it bring?
Thou meltest not thyself with such a fire,
no lightest up the night of sorrowing.
*****(57)*****

Tou ay Sheikh-e-Haram shaid nadaani;
148
jahan-e-ishq ra hum mehsharey hust.

Gonah-o-namah-o-mizaan nadarad;
nah oo ra Moslimey ney kaafirey
hust.
! :

[Ay Sheikh-e-Haram! Tou shaid naheen jaanta;

jahan-e-ishq ka bhi eik mehshar hai.
Magar yahan nah gonah hai,
nah aamal namah aur nah mizaan-e-amal;
nah yahan koeyi Moslim hai nah Kafir.]
Perchance, grave minister, thou knowest not
Love too shall have its Judgment after death:
But in that Hall nor Book nor Balance is,
nor sin, nor infidelity, nor faith.
*****(64)*****

Wafa na-aashna biganah khoo bood;
nigahash bey qarar az jostjoo bood.
Cho deid-e-Oo ra parid az seinah-e-mun;
nadanistam keh dast aamoz-e-Oo bood.
149
) (
)(
(
)

[Woh tuo na-ashna aur bey ganah khoo thha;

oss ki nigah (kissi aur ki) jostjoo mein bey qarar thhi.
Jabb Ossey deikhha,
tou meyrey seinay sey orr kar nikal gaya;
mojhey maaloom nah thha keh
Oss kay haath ka sidhaya hoa (parindah) hai
(apney dil kay baarey mein kaeh rehey hein).]
Stranger it was, nor faithfulness did know,
its gaze was restless, searching to and fro:
When it beheld Him, from my breast it flew
I knew not that His hand had taught it so.
*****(65)*****

Mapors az ishq-e-oo nairungi-e-ishq;
behar rungay keh khwahi sar ber aarad.
Daroon-e-seinah baish az noktaheyi neist;
cho ayad ber zoban payan nadarad.
150
[Ishq aur oss kay talism ki baat nah kar;

tou jo rung chahey woh ossi ko ikhtiyar kar sakta hai.
Seinay kay andar ho
tou yeh eik noqtey sey ziyadah naheen;
zoban per aaey tou oss ki koeyi hadd naheen.]
Speak not of Love, and of Loves wizardry:
Whatever shape thou wilt, he doth descend:
Within the breast he is a spark, no more,
but on the tongue a tale without an end.
*****(69)*****

Beh morghan-e-chaman hum-daastanam;
zoban ghonchah-haey bey zobanam.
Cho meiram ba saba khakam beyamaiz;
keh joz touf-e-gullan kaarey nadanam.
[Mien bagh kay parindon ki daastan biyan karta hon;
151
mein bey zoban Kalimon ki zoban hon.

Jabb mein mur jaon tou meyri khak ko
baad-e-sobh mein mila deyna;
kiyuonkeh mojhey phhoolon kay tawaf kay sawaey
aur koeyi kaam naheen.]
My talk is with the songsters of the glade;
the tongue of tongueless rosebuds I was made.
When I am dead, O cast my dust on air
attending roses is my only trade.
*****(77)*****

Dil-e-mun dar talism-e-khod aseer ast;
jahan az pertav-e-oo taabgir ast.
Mapors az sobh-o-shaamam z-aaftabey;
keh paish-e-rozgaar mun parir ast.
[Meyra dil apney talism mein aseer hai;

meyra jahan oss kay pertau sey
roshani hasil karta hai.
Mojh sey oss sobh-o-shaam ki baat nah kar;
152
jo aaftab sey paida hoti hai.]

My heart to its own spell is prisoner;
the world is lightened by its radiance fair.
Seek not my dawn and even in a sun
that ere my rising shone a many year.
*****(80)*****

Tera dard yakkey dar seinah paicheid;
jahan-e-rung-o-boo ra aafridi.
Digar az ishq bibaakam chih runji;
keh khod ein haa-e-hoo
ra aafridi.

)(

[Aap kay seinay mein
tunhaeyi ka dard paich-o-taab khha raha thha;

chonanchih Aap ney
yeh jahan-e-rung-o-boo takhliq farmaya.
Abb hamarey ishq-e-bibaak sey
nagwari (-e-khtar) kiyuon;
Aap ney khod yeh hungamah paida kiya hai.]
There is one pain that tortureth Thy breast:
153
Thou madest this world of colours and of scents.

Why does it pain Thee else my fearless love,
who didst create this mighty turbulence?
*****(109)*****

Farogh-e-oo beh bazm-e-bagh-o-ragh ast;
gul az sehbaey oo roshan ayaagh ast.
Shabb kas dar jahan-e-tareek nagozasht;
) (
keh dar her dil z-dagh-e-oo chiragh ast.
[Allah Taala ka noor
bagh-o-ragh mein phhaila hoa hai;

matti ka yeh badan
Oss ki mohabat ki sharab sey roshan hai.
Allah Taala ney iss dunya mein
kissi shakhs kay jahan ko tareek naheen chhorra;
her dil kay andar (Oss ki mohabat kay) dagh
ka chiragh roshan hai.]
His glory is seen in garden and jungle;
the cup of the rose glows with His wine.
There is no one whom He consigns to everlasting darkness
154
from His mark a lamp is lit in every heart.

*****(111)*****

Jahan kaz khod nadarad dastgahey;
beh kooey aarzoo mi-jost raahey.
Z-aaghosh-e-adum dozdeidah bagaraikht;
garift andar dil-e-Adam
panahey.

(
)

[Jahan jo apney andar
(kaheen pohnchaney ki)

salahiyat naheen rakhhta thha;
woh aarzoo kay koochay
kay raastey ki talash mein thha.
Pher woh adum ki aaghosh sey chhop kar bhag nikla
aur oss ney Adam kay dil kay andar panah li.]
The world, that findeth in itself no stay,
sought in the street of yearning for a way:
From the embrace of non-existence fled,
and last in Adams heart for refuge lay.
155
*****(112)*****

Dil-e-mun razdaan-e-jism-o-jan ast;
napindari ajal ber mun garan ast,
Chih ghum gar yakk jahan gom shoud z-chashmam;
hanooz andar zamiram sadd jahan ast.

[Jism-o-jan ka raaz
meyrey dil kay andar chhopa hai;

mut samajh keh mien
mout sey khoufzadah hon.
Agar meyri ankhh sey
eik jahan gom hoa tuo kaya ghum;
abhi meyrey zamir kay andar
sainkarron jahan penhan hein.]
Think not I grieve to die:
The riddle of body and soul I have read plain.
What care though one world vanish from mine eye,
when hundreds in my consciousness remain?
(Translated by R.A. Nicholson)
*****(113)*****

156

Gul-e-raana cho mun dar moshkilay hust;
gariftar talism-e-mehfilay hust.
Zoban-e-burg oo goya nakardand;
walley dar seinah-e-chaakash dilley hust.
[Gul-e-raana bhi meyri tarah moshkil mein hai;

woh bhi mehfil kay jadoo ka aseer hai.
Oss kay patton ki zoban ko
goyaeyi ataa naheen hoeyi;
magar oss kay seinah-e-chaak
kay andar dil moujood hai.]
The Rose and I one problem have to tell;
we both are seized by the assemblys spell;
The petals tongue was not made eloquent,
but in his wounded breast a heart doth dwell.
*****(130)*****

Traashidam sanam ber surat-e-khwaish;
157
beh shakal-e-khod Khoda ra naqsh bostam.

Mera az khod baroon raftan mohaal ast;
baher rungay keh hustam khod parastam.
[Mien bott ko apni surat per traashta hon;

mien apna maabood
apni he surat per banata hon.
Meyrey leay apney aap sey
baahar nikalna mohaal hai;
her rung mein apni he prastish karta hon.]
After my likeness I an image made:
I bound on God the fashion that I wore:
Wherefore I cannot out of self depart
whatever be my guise, self I adore.
*****(136)*****

Raboodi dil z-chaak seinah-e-mun;
beh gharat bordaheyi gunjinah-e-mun.
Mataa-e-aarzooeym ba keh daadey;
chih kardi ba ghum-e-deirinah-e-mun.
158
)(

[Aap ney meyra seinah
chaak kar kay andar sey dil loot liya;

meyra (qimati) khazanah ley gaey.
Meyri aarzoo ka samaan kissey dey diya?
Meyrey ghum-e-deirinah kay saath kaya kiya?]
My breast was torn, and thou hast seized my heart,
Yea, with my dearest prize thou didst depart;
Whom gavest thou my passions precious store?
What hast thou done with my most cherished smart?
*****(159)*****

Baharf andar nagiri la-makan ra;
daroon-e-khod nigar ein noktah piadast.
Beh tun jan aanchonan daarad nashiman;

keh natwaan goft einja neist aanjast.
159
[La-makan ko alfaaz mein

mehdood naheen kiya ja sakta;
agar tou apney andar deikhhey
tuo baat waazeh ho jaati hai.
Hamarey badan kay andar jan ney
iss tarah nashaiman banaya hoa hai;
keh koeyi naheen kaeh sakta keh jan
iss jagah hai or oss jagah naheen.]
Words are too frail, abodelessness to bear.
Look inwardly, and see this point is clear:
The soul has such a seat within the flesh one cannot say,
It is not here, but there!
*****(160)*****

Baher dil ishq rung-e-tazah ber kard;
gehey ba sung geh ba shishah sar kard.
Tera az khod rabood-o-chashm-e-tar daad;

mera ba khwaishtan nazdeek-ter kard.
[Her dil mein ishq
niay rung sey zahar hota hai;

kabhi yeh pathar sey mowafqat karta hai
160
aur kabhi shishey sey.

Tojhey oss ney apna aap bhola diya
aur rona sikhhaya;
aur mojhey oss ney
apney aap sey nazdeek-ter kar diya.]
Love plays with every heart a different role;
now as a stone, and now a crystal bowl:
Love robbed thee of thy self and gave thee tears,
but brought me ever closer to my soul.
*****(162)*****
Love cannot be precisely described in words.

Mera zouq-e-sakhon khoon dar jigar kard;
ghobar-e-rah ra mosht-e-sharar kard.
Beh goftaar-e-mohabat labb kashoodam;

biyan ein raaz ra poshidah-ter kard.
[Zouq-e-sakhon ney meyrey jigar ko khoon kar diya hai;

mien jo ghobar-e-raah thha oss ney
meyri khak ko sharar bana diya hai.
Mohabat ko biyan karney kay leay
mien ney apney labb khholey;
161
magar biyan ney iss raaz ko aur poshidah bana diya.]

The love of speech first filled my heart with blood
and set aflame the dust upon the road;
But when I oped my lips, to speak of love,
words veiled this secret in a thicker shroud.
LOVE
Ishq :

Fikram cho beh jostjoo qadam zadd;
dar Deir shoud-o-dar
Haram zadd.
) (

[Jabb meyrey fikr ney
jostjoo (kay maidan) mein qadam rakhha,

tou woh bott-khaney mein bhi gaya;
oss ney Haram ka darwazah bhi khhatkhhataya.]
My thought, engaged in finding out the final truth,
went to the Kabah and the idol-temple both.

Dar dasht talab bassey davidam;
daaman cho gardbaad cheidam.

()
162
[Mien veranah-e-talab mein bohat dourra,

magar mien ney bagolay ki tarah apna daaman samaita
(kochh hasil nah kiya).]
I wandered widely in inquirys wilderness,
collecting my skirts like the whirlwinds flowing dress.

Poyaan bey Khizar sooey manzil;

) ( ) (

ber dosh khayal bostah mehmal.
[Mien baghair Khizar (A.S.(
(rahbar) kay manzil ki jAanib dourra;

mien ney takhiyyal kay dosh per mehmal bandha.]
Bound for an unknown destination with no guide,
on my imaginations shoulders borne astride;

Joeyaey maey-o-shikastah jaamey;
choon sobh beh baad cheidah daamey.

[Mien sharab ka matlaashi thha
magar meyrey haath mein toota hoa jaam thha;

sobh ki manind mien ney hawa kay leay jaal bachhaya.]
Demanding wine with just a broken cup in hand,
broadcasting like the dawn a net to catch the wind.

Paicheidah bakhod cho mouj-e-darya;
163

aawarah cho gardbaad-e-sehra.
[Mouj-e-darya ki manind mien apney aap kay andar

paich-o-taab khhata raha;
aur sehra kay bagolay ki manind awarah phherta raha.]
Recoiling upon myself like waves in the sea,
roaming the desert in a whirlwinds agony;

Ishq-e-tou dilam rabood naagah;

az kaar girah kashood naagah.
[Achanak Teyrey ishq ney meyra dil loot liya

aur meyri moshkil ka oqdah eik dum hull ho gaya.]
But suddenly Your love came and assailed my heart
and with a mighty blow it cut the Gordian Knot.

Aagah z-husti-o-adum saakht;

bottkhanah-e-aql ra Haram saakht.
[Ishq ney mojhey husti
aur adum sey agah kar diya;

oss ney meyrey bottkhanah-e-aql ko Haram bana diya.]
It taught me all that being and non-being mean;
it changed my idol-temple to a holy shrine;
164

Chon barq beh khirmanam gozar kard;

az lazzat sokhtan khabar kard.
[Woh meyrey khirman per bijli ki tarah kaond gaya;

oss ney mojhey jalney ki lazzat sey aashna kiya.]
And striking lightning fashion my selfs granary,
it taught my heart the joy of burning silently.

Sarmust shodam z-pa fatadam;
chon aks z-khod joda fatadam.

[Mien sarmust ho kar gir parra
aur apney aks ki manind apney aap sey joda ho gaya.]

All in a rapture I was carried off my feet;
and I became a shadow, from myself discrete.

Khakam beh faraaz-e-arsh bordi;
) (

z-aan raaz keh ba dilam spordi.
[Aap ney (ishq ka) jo raaz meyrey dil kay sapord kiya;
oss ney meyri khak ko arsh ki bolandi takk pohncha diya.]
The sublimating force of what You taught my heart sent
my dust soaring right up to Heavens starry height.
165

Waasal beh kinaar kishtiam shoud;
zashtaim shoud.
toofan-e-jamal

[Tabb meyri kashti sahil per jaa lagi,
mien ney manzil-e-maqsood ko pa liya;

aur meyri badsurati toofan-e-jamal mein badal gaeyi.]
My beings storm-tossed ship at long last came to port,
and into beautys channel all my ugliness was poured.

Joz ishq haqayatey na-daram;
pervaey
malamatey na-daram.

[Abb meyrey pass ishq ki haqayat kay allawah
aur koeyi haqayat naheen;
nah oss baarey mein mojhey kissi ki malamat ki pervah hai.]
I have no tale to tell except the tale of love;
I do not care if men approve or disapprove.

Az jalwah-e-ilm bey niazam; sozam,

girium, tapam, godazam.
[Mien ilm kay jalwon sey bey niaz hon;
ishq mein jalta hon, routa hon, tarrapta hon aur godaaz hota hon.]
166
Of learnings light I do not have the slightest need;

and all I have to do is burn and melt and bleed.
LOVE
Ishq :

Aan harf-e-dilfaroz keh raaz hust-o-raaz neist;
mun faash goeymat keh shoneid az koja shoneid.
Dozdeid z-aasman-o-beh gul goft shabnamash;
) (

()
bulbul z-gul shoneid-o-z-bulbul saba shoneid.
[Woh harf-e-dilfaroz (ishq) jo raaz bhi hai aur naheen bhi;

mien tumhein khhol kar batata hon keh
ossey kiss ney sona aur kahan sey sona.
Shabnam ney iss harf ko aasman sey choraya
aur phhool ko bataya;
phhool sey bulbul ney sona aur bulbul sey saba ney
(pher saba ney ossey aam kar diya).]
Let me expose to you who heard, and where,
that heart-enkindling word which is,
and which is not, a mystery.
167
Dew stole it from the sky,

and dropped it in the roses ear.
The rose passed it on to the nightingale,
which sang it to the breezes as a wail.
THE WINE REMAINING - GHAZALEIN
-
*****(9)*****

Surat naparastam mun bottkhanah shikastam mun;
aan sial sobak siaram her bund gosastam
mun.

[Mien surat ki prastish naheen karta,
mien ney yeh bottkhanah masmaar kar diya hai;

mien taizro sailab hon
jiss ney saarey bund torr diay hein.]
I never worshipped forms; I broke the idol house.
I am a rushing flood, which bursts all bounds.

Dar bood-o-nabood mun andaishah-e-gomaan-ha daasht;
az ishq hawaida shoud ein noktah
keh hustam mun.
[Soch iss gomaan mein thhi keh mien hon ya naheen hon;
ishq sey yeh noktah zaahir hoa keh mien moujood hon.]
168
About my being or non-being thought was in doubt.

But Love made manifest the fact that I exist.

Dar Deir niaz-e-mun dar Kaabah namaz-e-mun;

zonnar badosham mun tasbih badastam mun.
[Kabhi mien Deir mein ejz-o-niaz ikhtiyar karta hon

aur Kaabah mein namaz parrhta hon;
kabhi meyrey kandhey per zonnar hota hai
aur kabhi meyrey haath mein tasbih.]
I worship in the idol-house, and I pray in the Kabah,

around my neck the sacred thread, and in my hand the rosary.

Sarmayah-e-dard-e-Tou gharat natwaan kardan;
ashkey keh z-dil khaizad dar deidah shikastam mun.

[Teyrey dard (mohabat) kay sarmaey ko
zaia naheen kiya ja sakta;
woh ansoo jo meyrey dil sey othhta hai
ossey mien apni aankhhon mein samo leyta hon.]
I dare not waste the wealth of grief you have bestowed on me.
So I stem in my eyes the tears that well up from my heart.

Farzanah beh goftaram devanah beh kirdaram;
169
az baadah-e-shouq-e-Tou hoshiaram-o-mustam
mun.
) (

[Mien goftgoo mein farzanah hon
aur kaam kartey waqt devanah hon;

Aap kay shouq (-e-mohabat) ki sharab ney
mojhey bayakk waqt hoshiyar aur must bana diya hai.]
Wise in my words, I am mad in my deeds.
Drunk with the wine of love for you, I am still fully sober.
TRIFLES
Khurdah
*****(14)*****

Nadaarad kaar ba doon himmataan ishq;
tadro-e-mordah ra shaheen nagirad.

[Kum himmat lougon sey
ishq koeyi sarokaar naheen rakhhta;

shaheen, mordah tadro ka shikar naheen karta.]
Love has no use for those who do not dare.
To catch dead birds an eagle does not care.
(Translated by M Hadi Husain)
The poetical works reproduced hereafter are selected from Zabur-eAjam.
GHAZALEIN - PART ONE
170
*****(1)*****

Ishq-e-shor angaiz ra ber jaadah dar kooey Tou bord;
ber talash-e-khod chih meina zadd keh reh sooey Tou bord.
[Ishq-e-shor angaiz ney jo bhi rastah ikhtiyar kiya,

oss ney ossey Aap ki galli takk pohncha diya;
ishq ko apni talash per bohat naaz hai
keh woh bilakhar Aap takk pohnch he gaya.]
Tumultuous Love whereer it rove unto Thy street is brought;
what boasteth he who findeth Thee that for himself he sought?
*****(2)*****

Daroon-e-seinah-e-ma soz-e-aarzoo z-kojast?
Saboo z-mast walley baadah dar saboo z-kojast?
[Hamarey seinay mein Aap ki mohabat ka soz

kahan sey aaya?
badan tuo hamara hai, laikan iss matti kay andar
ishq-e-Elahi ki sharab kahan sey aa-gaeyi?]
171
The ardent longing in our hearts

where does it come from?
Ours is the tumbler, but the wine within
where does it come from?

Gariftam einkeh jahan khak-o-ma kaff-e-khakaim;
beh zarrah zarrah-e-ma
dard-e-jostjoo z-kojast?

[Mana keh yeh jahan khak hai
aur hum bhi mothhi bhar khak hein;

magar hamari khak kay zarrey zarrey mein
yeh talash-e-Haq ka dard kahan sey paida ho gaya?]
I know that this world is mere dust,
and that we, too, are a handful of dust.
But this pain of quest that runs through
our being where does it come from?

Nigah-e-ma beh garibaan kehkashan aftad;
janoon-e-ma z-koja shor-e-haaey-o-hoo
z-kojast?
)
(
[Hamari nigah (ki rasaeyi itni bolandi takk hai keh yeh)
gariban-e-kekashan sey olajhti hai;
hamarey andar yeh janon aur
yeh shor-e-haaey-o-hoo kahan sey aya?]
172
Our glances reach the neckline of the Galaxy;

this obsession of ours, this tumult
and clamor where does it come from?
*****(14)*****

Baroon kashid z-paichaak-e-hust-o-bood mera;
chih oqdah-ha keh moqam-e-raza kashood mera.
[Mojhey hust-o-bood kay phhandey sey baahar nikaal laya;

moqam-e-raza ney meyrey kaya kaya oqday hal kar diay.
(Jabb bandah apni marzi
Allah Taala ki marzi mein gom kar deyta hai
tuo woh taqdir kay phhandey sey nikal jaata hai.)]
From life and beings twisted skein let me be free;
in resignation is to gain true liberty.

Tapeid ishq-o-darein kisht-e-na basaamaney;
) (

hazaar danah farou kard ta darood-e-mera.
[Ishq ney josh mein aa kar iss bey sar-o-samaan khheiti (dunya) mein
hazaaron beij boay, tabb kaheen jaa kar insan wajood mein aya.]
173
Love quivered, and within this field of barren spring

sprinkled a thousand seeds, to yield my harvesting.

Nadaanam einkeh nigahash chih deid dar khakam;
nafas nafas beh ayyar zamanah-e-sood mera.
[Maaloom naheen iss ki nigah ney meyri khak mein kaya deikhha;
keh meyrey eik eik lamhay ko zamaney ki kasoti per perkhha.]
Indeed I know not what His glance viewed in my clay
upon the stone of time and chance me to assay.

Jahaney az khas-o-khashaak darmiyan andaakht;

) (
shararah-e-dillkay daad-o-aazmood mera.
[Pher khas-o-khashaak kay jahan ko

darmiyan mein daal kay;
meyrey qalb ko ataa kiay gaey sharar

(mohabat) ki aazmaish ki.]
With stubble and with straw He came a world to found,
then gave to me a heart of flame to prove me sound.

Piyalah geer z-dastam keh raft kaar az dast;
karishmah bazi-e-saqi z-mun rabood mera.
' '
174
[Saqi ki karishmah baazi ney meyrey tuo hosh khho diay;

saaghar ko merey haath sey leyna keh chala mien.]
O take the goblet from my hand, for hope is past;
the saki played at glances, and my heart was lost.
*****(17)*****

Nazar beh raah nashinaan sawarah mi-gozrad;
mera bagir keh kaaram
z-charah mi-gozrad.

[Meyra mehboob raastey mein baithey hoaon per
eik nazar daal kay sawar gozar jaata hai;
mojhey sanbhaliay keh oss ki nazar ney
meyra tuo kaam tamaam kar diya hai.]
With a glance at us who sit by the way He goes riding by:
Conceive, if Thou canst,
my souls dismay sore distraught am I.

Beh deigaran chih sakhon gostaram z-jalwah-e-dost;
bayakk nigah missal-e-shararah mi-gozrad.

()
[Mien kissi sey jalwah-e-dost ki kaya baat karon;

woh tuo meyri nazar kay saamney sey
175
sharar ki manind gozar jaata hai

(mien ossey pori tarah deikhh naheen pata).]
What have I to tell of the lovely fair unto anyone?
With a gaze as swift as a spark in the air He is past and gone.

Rehey beh manzil-e-aan sakht doshwarey ast;
chonankeh ishq badosh-e-sitarah
mi-gozrad.
(
)
[Iss chaand ki manzil takk pohnchaney

ka raastah bohat dashwar hai;
(magar ishq kay leay yeh moshkil naheen)
kiyuonkeh ishq sitaron kay oopar sey gozar jaata hai.]

To the friends abode it is hard to tread and the road is far;
but love rides high, and is quickly sped on the back of a star.

Z-pardah bundi gardoon chih jaaey naumeidist;
keh navok-e-nazar-e-ma z-kharah mi-gozrad.
[Gardon ki pardah bandi sey
na-ummeid honay ki zaroorat naheen;

hamari nazar ka teer tuo
sung-e-khara ko bhi paar kar jaata hai.]
What cause to despair, though the circling sky be wrapped in a veil?
It will pierce a rock, the audacious eye, and it cannot fail.
176

Yammey ast shabnam-e-ma kehkashan kinarah-e-oost;
bayakk shikastan mouj az kinarah mi-gozrad.

) (
) (

[Hamari shabnam (mataa-e-qalil) aisa samandar hai
jiss ka kinara kehkashan hai;
oss ki mouj sahil (kehkashan) sey takra kar
aur oopar nikal jaati hai.]
Our sprinkled dew is an ocean wide, and the sky its shore;
let a lone wave break,
and its swelling tide shall yet higher soar.

Bakhalwatash cho raseidi nazar beh Oo makosha;

keh aan dummey ast keh kaar az nizarah mi-gozrad.
[Jabb tou Oss ki khalwat mein pohnchey tuo

Oss kay chehray ki taraf matt deikhh;
kiyuonkeh woh aisa waqt hota hai keh
jabb kaam nazarey kay bus ka naheen rehta.]

When Thou shalt stand with Him face to face,
do not lift thine eyes;
for sight is vain in that holy place, and the vision dies.

Mun az fraaq chih nalam keh az hajoom-e-sarashk;
177

z-rah-e-deidah dillam parah parah mi-gozrad.
[Mien fraaq ki kaya shikayat karon

jabb-keh meyra dil he naheen;
woh tuo parah parah ho kar aansoon ki surat mein

aankhhon kay raastey baahar nikal choka hai.]
How should I weep, though sorrow sears?
For my broken heart is borne on the flood of my bitter tears,
and wi1l soon depart.
*****(34)*****

Hawaey khanah-o-manzil nadaaram;
sar-e-raahum gharib-e-her diyaram.
[Nah mojhey ghhar ki khwahish hai nah manzil ki;

hamaishah ka mosafir aur her shehar mein ajnabi hon.]
At home to loiter never did me please,
A rover I, stranger in every land.

Sehar mi-goft khakister saba ra;
'

fasord az baad-e-ein sehra shararam.
[Sobh kay waqt raakhh ney baad-e-saba sey kaha:
178
Iss sehra ki hawa ney meyri aag bojha di hai.]

At dawn, the ashes thus addressed the breeze:
This deserts air put out my flaming brand;

Gozar narmak, perishanam magardan;
z-soz carvaaney yaadgaaram.

'
[Zara aahistah gozar, mojhey bakhhir nah dey;

kiyuonkeh mien soz-e-carvan ki yaadgaar hon.]
Pass gently; scatter me not with Thy hand;
I yet recall the caravanss unease.

Z-chashmam ashk choon shabnam farou raikht;
keh mun hum
rehgozaaram.
khakam-o-dar

[Yeh sonn kar meyri ankhh sey
shabnam ki tarah ansoo tapakney lagay;

keh mien bhi tuo khak hon aur rahgozar mein parra hon.]
My tears, like dew, trickled upon the sand,
I, too, being dust on the worlds passages.

Bagosh-e-mun raseid az dil saroodey;
keh jooey rozgaar az chashmah saaram.
179
( )
[Iss per meyrey kaan mein yeh khoshgawar awaaz aeyi:

(Ghumgin nah ho) zamaney ki nadi ka wujood
meyrey chashmay kay dum sey hai.]
Then in my heart I heard a soft voice sing:
The stream of time did from my fountain spring.

Azal taab-o-tabb-e-paishinah-e-mun;

abud az zouq-o-shouq-e-intizaram.
[Azal meyrey tabb-o-taab-e-paishinah ka mazhar hai;

aur abud meyrey intizaar kay zouq-o-shouq sey abarat hai.]
The past is all my fever and fire of yore,
the future all that I am yearning for:

Mindaish az kaff-e-khakey mindaish;
! '
()
bajan-e-tou keh mun payan nadaaram.
[Apni kaff-e-khak kay baarey mein fikrmand nah ho,

bilkol fikrmand nah ho;
teyri jan ki qasam! Meyri koeyi intiha naheen.
(Yeh qalb ki awaaz thhi.)]
Think not upon thy dust, O think no more
180
Lo, by the life, I know no perishing!

*****(22)*****

Khayal-e-mun beh tamashaey aasman bood ast;
badosh-e-mah beh aaghosh-e-kehkashaan bood ast.

[Meyra takhiyal siar-e-aasman
kay nizaarey mein mehav raha hai;

kabhi woh dosh-e-mah per pohncha
aur kabhi aaghosh-e-kehkashan mein.]
My mind awhile was gone about the heavens to pace,
high on the back of the moon, fast in the stars embrace.

Goman ma-ber keh hamein khakdaan nashiman-e-mast;
keh her sitarah
jahan ast ya jahan bood ast.
[Matt samajh keh sirf yeh zamin he hamara nashiman hai;

her sitarah jahan hai ya jahan reh choka hai.]
Think not we are enfurled within this globe of clay;
each separate stars a world, or was a world one day.

Beh chashm-e-moor farou mayah aashkar ayad;
181
hazaar noktah keh az chashm-e-ma nehaan bood ast.
[Haqir chewnti ki ankhh per
hazaaron aisey noktay monkashif hein

jo hamari aankhhon sey oajhal hein.]
The lowly Emmet sees in vision clear and true
a thousand mysteries which we lack sight to view.

Zamin beh posht-e-khod Alwand-o-Bisatoon daarad;
ghobar-e-mast
keh ber dosh-e-oo garaan bood ast.
[Zamin paharron ka boujh khoshi sey othhatey pherti hai;

magar hamara yeh ghobar
iss kay kandhon per bohat gran hai.]
Earth on her back doth bear a many mountain tall;
we, for the dust we were lay heaviest of all.

Z-dagh-e-lalah-e-khoonein piyalah mi beinam;
keh ein gosastah nafas sahib-e-foghan bood ast.
[Lalah-e-khoonein piyalah kay dagh

sey mien andazah karta hon;
keh yeh khamosh zoban bhi
kabhi sahib-e-foghan reh choka hai.]

The panting tulip sighed; how deeply, well I know;
182
her cup with blood is dyed, her hearts a brand aglow.

*****(41)*****

Ishq andar jostjoo aftaad Adam hasil ast;
jalwah-e-oo aashkar az pardah-e-aab-o-gill ast.
Aaftab-o-mah-o-anjam mirawaan daadan z-dast;
dar bahaey aan kaff-e-khakey
keh daraaey dil ast.
( )

) (

[Ishq ney jostjoo ikhtiyar ki
(keh mien pehchana jaon) iss ka hasil Adam hai;

chonanchih iss ka jalwah aab-o-gill kay parday sey zahir hoa.
Woh khak ki mothhi jo dil (jaisi doulat) rakhhti hai;
iss kay ewaz sooraj, chaand, sitarey diay jaa saktey hein.]
Love went searching thro the earth until Adam came to birth;
out of water, out of clay manifested his display.
Sun, and moon, and stars on high,
these were little to set by so to purchase in lifes mart
Adams dust, that owned a heart.
183
*****(63)*****

Jahan-e-rung-o-boo paida tou mi-goeyi keh raaz ast ein;

) (
yakkey khod ra batarash zann keh tou mizraab-o-saaz ast ein.
[Jahan-e-rung-o-boo saamney ayan hai

aur tou kehta hai yeh raaz hai;
zara iss kay taar ko chhairr (kay deikhh)

yeh jahan tuo saaz hai aur tou iss ki mizraab hai.]
A secret tis, tis evident (Thou sayst) this world of hue and scent:
Go, strike thyself upon its wire Thou art the plectrum, it the lyre.

Nigah-e-jalwah badmust az safaey jalwah mi-laghzad;
tou mi-goeyi hijabst
ein niqabst ein majaz ast ein.
[Nigah-e-jalwah badmust tuo jalway ki safaeyi kay bais

qadam qadam per phhisal rehi hai;
aur tou kehta hai yeh hijab hai,
yeh niqab hai, yeh majaaz hai.]
The gaze disclosed in ecstasy trembles to view its purity,
and yet thou sayst it is a veil. A covering, a thing unreal!

Biya dar kash tanaab-e-pardah-haey neilgoonash ra;
keh misl-e-shoalah oriyan ber nigah-e-pak baaz ast ein.
184
)(
()

[Othh aur iss neilgon parday
(aasman) ki tanaabein kaat dey

(abb iss ki zaroorat naheen rehi);
kiyuonkeh nigah-e-pakbaaz per
haqiqat misl-e- shoalah oriyan hai.]
Pull down the pole of the immense that struts heavens cerulean tents,
for like a spark it naked lies before the contemplative eyes.

Mera ein khakdan-e-mun z-Firdous-e-barein khosh-ter;
moqam-e-zouqst ein harim-e-soz-o-saaz ast ein.
[Meyrey leay meyri dunya
Firdous-e-barein sey khosh-ter hai;

kiyuonkeh yeh moqam-e-zouq-o-shouq bhi hai
aur harim-e-soz-o-saaz bhi.]
High Paradise is not so fair as this clay garment that I wear;
within this sanctuary of mine is holy fire, and joy divine.

Zamaney gom konam khod ra zamaney gom konam Oo ra;
zamaney her duo ra yaabam chih raazst ein chih raazst ein.

[Kabhi mien apney aap ko gom kar deyta hon
aur kabhi oss ko gom kar deyta hon;
185
aur kabhi duonon ko pa leyta hon,

maaloom naheen yeh kaya raaz hai.]
I lose myself a little time, I lose awhile the great sublime,
the twain discovering presently O miracle, O mystery!
*****(70)*****

Lalah ein gulistan dagh-e-tamannaey nadaasht;
nargis tanaaz oo chashm-e-tamashaey nadaasht.
[Iss gulistan (dunya) ka gul-e-lalah tamanna nah rakhhta thha;

yahan kay nargis-e-tannaz chashmah-e-nazarah sey mehroom thhi.]
In the mead a tulip blows in whose breast no yearning glows,
a narcissus, languid too, yet it lacked the eye to view.

Khak ra mouj-e-nafas bood-o-dilley paida nabood;
zindagani
carvaaney bood-o-kalaey nadaasht.
[Khak (insan sey pehley kay marahil) mein tanaffos thha

magar woh qalb naheen rakhhti thhi;
hayat eik carvaan ki surat aagay barrh rehi thhi
magar oss kay pass koeyi qimati saaman na thha.]
186
Billowing breath was in the clay, but no heart did it display;

caravan upon the road such was life, yet where the load?

Rozgar az haaey-o-hooey maey-kashaan biganaheyi;
baadah dar minash bood-o-baadah paimaey nadaasht.
[Yeh jahan maey kashon ki haa-o-hoo sey khali thha;

mina mein sharab thhi koeyi peinay wala nah thha.]
Time itself was void and free of the topers song of glee;
wine was in the glass aflame yet was none to quaff the same.

Barq-e-Seina shikwah sanj az bey zobani-haey shouq;
haich kas dar Wadi-e-Aiman
taqazaey nadaasht.
( )

[Barq-e-Seina ko shouq ki bey zobani ka shikwah thha;

(kiyuonkeh) Wadi-e-Aiman mein koeyi arani kehney wala nah thha.]
Sinais lightning made complaint that desire was dumb and faint;
in the peaceful valley there silent was the voice of prayer.

Ishq az faryaad-e-ma hungamah-ha taamir kard;
vernah ein bazm-e-khamoshaan

haich ghoghaey nadaasht.
) (
[Ishq ney hamari faryaad sey hungamey taamir kiay;

vernah iss bazm-e-khamoshan (kainat)
187
mein koeyi shor-o-ghogha nah thha.]

Love upon our woe exprest builds anew the great unrest;
else no murmur ever stirs from these silent banqueters.
*****(71)*****

Hungamah ra keh bost darein deir-e-dir paaey;
zonnariyan-e-oo hamah nalindah humcho naaey.
[Iss qadim bottkadah mein kis ney hungamah paida kiya hai;
keh yahan kay saarey pojari misl-e-naey nalindah hein.]
Whence hath this commotion swirled in our old,
slow-moving world that each girdled infidel
like a reed of grief doth tell?

Dar bangah-e-faqir-o-beh kashaanah-e-amir;
ghum-ha keh posht ra beh jawani konad duo-taaey.
[Faqir ki kotiya ho ya amir ka mahal;

her jagah aisey ghum hein
jo jawani mein kamar ko dohra kar deytey hein.]

In the hut of the faqir, in the palace of the ameer
there is pain and there is ruth huge to bow the back of youth.
188

Darmaan koja keh dard badarmaan fazoon shawad;
daanish tamaam heilah-o-nairung-o-seimaey.
[Ilaaj kahan, ilaaj sey tuo dard mein aur azafah hota hai;
sabb daanish, heilah, faraib aur shoabadah baazi hai.]
Where is cure? For the disease with the cure doth yet increase;
science is all wizardry, mean deceit, and trickery.

Bey zor sial-e-kashti-e-Adam nami rawud;

( )
her dil hazaar urbadah daarad beh nakhodaey.
[Josh-e-sialaab kay baghair
kashti-e-Adam aagay naheen barrh sakti;

(kiyuonkeh) her mosafir ka dil
nakhoda sey hazaar naaz-o-adaa rakhhta hai.]
Adams ship rides not the main save the torrent strive and strain;
every heart a thousand wise doth the helmsman agonize.

Az mun hakayat-e-safar-e-zindagi mapors;
dar saakhtam badard-o-gozashtam ghazal saraey.
[Mojh sey safar-e-zindagi ka majra nah pooch;

dard ko apnaa liya hai aur
189
oss kay geet gaata chala jaata hon.]

Of lifes story do not seek any tale for me to speak;
all its pain I suffered long, and departed with a song.

Aamaikhtam nafas beh nasim-e-sehar gehi;
gashtam darein chaman beh gullan

na-nehadah paaey.
( )

[Mien ney apni sans ko nasim-e-sehar sey mila diya hai;

(aur iss tarah) phhoolon per paon rakhhey baghair
chaman sey gozar jaata hon.]
I have let my breath to ride; with the breeze of morning tide;

I have wandered in this mead yet no rose hath known my tread.

Az kaakh-o-koo joda-o-perishan bakaakh-o-kooey;
kardam bachashm-e-mah tamashaey ein saraey.
[Chaand ki ankhh sey iss jahan ka nazarah karta hon;

kochah-o-mahal sey joda bhi hon
aur onn per apni chaandni bhi bakhhairta hon.]
Far from cottage and from street,
yet in both abroad, and fleet,
with the vision of the moon
I have gazed this world upon!
190
*****(72)*****

Ay lalah ay chiragh-e-kohistan-o-bagh-o-ragh;
dar mun nigar keh mi-deham az zindagi soragh.
[Ay lalah! Ay koh-o-bagh-o-ragh kay chiragh;

meyri taraf deikhh
mien tojhey zindagi ka soragh deyta hon.]
Tulip in the mountains blowing,
lamp in mead and garden glowing, gaze on me,
for I will give guidance on the way to live.

Ma rung-e-shokh-o-booey perishidah neistaim;
maaym aanchih mi-rawud andar dil-o-damagh.
[Hum tomhari tarah shokh rung aur perishan boo naheen;

hum woh hein jo dil-o-damagh kay andar ottar jaatey hein.]
We are not the pigment charming,nor the scattered scent disarming,
we are that which moves confined in the heart, and in the mind.

Musti z-baadah mi-rasad-o-az ayyagh neist;
her chund baadah ra natawaan khord bey ayyagh.
191
[Musti sharab mein hai, piyaley mein naheen;

her chund sharab, piyaley kay baghair naheen pei jaa sakti.]
Drunkenness is wine-engendered,springeth not of goblet tendered,
though it needs the goblet, too, to consume the wine, tis true.

Daghey beh seinah soz keh andar shabb-e-wujood;

khod ra shanakhtan natwaan joz beh ein chiragh.
[Apney seinay mein dagh (-e-mohabat) roshan rakhh

kiyuokeh husti ki raat mein;
iss chiragh kay baghair apney aap ko pehchana naheen jaa sakta.]
Let thy breast be flame-conceiving, for within this night of living
self may never come to sight save discovered by this light.

Ay mouj-e-shoalah seinah babaad-e-saba koshaey;
(
)
shabnam majoo keh mi-dehad az sokhtan fraagh.
[Ay mouj-e-shoalah!
Apna seinah baad-e-saba kay leay khhol dey

(ta-keh teyri aag aur bharrkey);
shabnam ki khwahish nah kar kiyuonkeh
woh tojhey soz sey biganah kar dey gi.]
Wave of flame, O bare thy bosom to the morning-breeze;
O blossom, do not seek the dew, to quell Thy hearts fiery crucible!
192

*****(73)*****

Mun bandah-e-azadam ishq ast imam-e-mun;
ishq ast imam-e-mun aql ast ghulam-e-mun.
[Mien azad bandah hon, ishq meyra imam hai;

ishq meyra imam aur aql meyri ghulam hai.]
I am a slave set free, and Love still leadeth me;
Love is my leader still, mind bows to do my will.

Hungamah-e-ein mehfil az gardish-e-jaam-e-mun;
ein kokab-e-shaam-e-mun ein mah-e-tamaam-e-mun.
) (

[Iss mehfil (kainat) ka hungamah
meyrey jaam ki gardish sey hai;
yehi kokab-e-shaam hai, yehi mah-e-tamaam hai.]
The tumult flareth up out of my circling cup;
this is my evening star, my full moon, flaming far.

Jan dar adum aasoodah-e-bey zouq-e-tamanna bood;
mustanah-e-nawa-ha
zadd dar halqah-e-daam-e-mun.
193
()
[Zindagi adum mein
baghair zouq-e-tamanna kay aasoodah thhi;

meyrey halqah-e-daam mein aa-kar
oss ney mustanah-war faryaad shoroa kar di
(ishq ney hayat ko niya rung diya).]
The spirit slept at rest, desire stirred not the breast,
then struck a drunken air caught in my circling snare.

Ay alam-e-rung-o-boo ein sohbat-e-ma ta chund;
murgst dawaam-e-tou ishq ast dawaam-e-mun.

) (

[Ay alam-e-rung-o-boo (kainat)
meyra teyra saath kabb takk;
teyri mout daaeymi hai aur meyra ishq daaeymi hai.]

O world of scent and hue, how long shall we so do?
Death thy survival proves my living all is Loves.

Paida beh zamiram Oo penhaan beh zamiram-e-Oo;

ein ast moqam-e-Oo daryaab moqam-e-mun.
[Meyrey andar bhi Woh, meyrey bahar bhi Woh;
yeh tuo Oss ka moqam hai, meyra moqam tou khod dhoond.]
The One my thought reveals, the One my thought conceals;
here is His dwelling-place behold my lofty grace!
194
10th February, 2014
INQILAB
INDIVIDUAL LEVEL
MOMIN - FAQR
A Momin nourishes no temptations for worldly possessions. He is also
not impressed by the grandeur of those having abundant worldly resources.
At the same time he never feels deprived and instead remains contended
with his meager belongings. This is brief description of physical state of
faqr.
The spiritual state of faqr, the second most striking character trait of a
Momin, has been described by Dr M A K Khalil in the explanatory notes of
Bang-e-Dara. He writes: Faqr is an Arabic word literally meaning
poverty, indigence and material needs and faqir is a poor, needy or
indigent person. However, faqr is also a technical term of tasawwuf. Ali
195
Hujwiri has given a detailed description of this term in his famous book alKashf al-Mahjoob, (The Unveiling of the Veiled). He describes faqr as a
state of the mind or nafs, in which possession of material wealth or not
possessing it has no effect on the person.
The following quotation sums up his explanation: Faqr has a form
(rasm) and an essence (haqiqat). Its form is destitution and indigence, but its
essence is fortune and free choice. He who regards the form rests in the
form, and failing to attain his object, flees from the essence, but he who has
found the essence averts his gaze from all created things, and, in complete
annihilation, seeing only the All-One he hastens towards the fullness of
eternal life. The faqir has nothing and can suffer no loss. He does not
become rich by having anything, nor indigent by having nothing: both these
conditions are alike to him in respect of his faqr.
Allamah Iqbal has written much on faqr and some of these poems are
very forceful, both linguistically as well as emotionally. His concept
of faqr is based on the same foundations as mentioned in the first sentence
in the above quotation. He also recognizes the above mentioned two kinds of
faqr. He has high respect and praise for the faqr of the essence type and
condemnation for that of the form type. His attitude is based on the fact
that the faqr of the former kind is practiced by persons of Faith and Love of
God and that of the latter kind is done by the opposite kind of persons. They
become and remain poor due to their belief in fatalism which ends in their
distancing themselves from effort.
The long poem titled Faqr in the book Pas Chih Bayad Kard Ay
Aqwam-i-Sharq (So What Should be Done O Oriental Nations) Allamah
Iqbal has described the miraculous effects of faqr on the actions of the
true Mumin and his achievements It is for this reason that this chapter
begins with that poem instead of usual pattern of starting with Urdu poetry.
FAQR
In explanatory note of this poem B A Dar writes: The word faqr used
by Iqbal has a peculiar significance. This word, in the Quran, stands for
need, poverty, an attribute which men can possess while God is
characterized by an attribute which is its opposite, viz, self-sufficiency. The
Quran says: O men, it is you that have need of Allah (fuqara), and Allah is
Self-Sufficient, the Praised One (xxxv. 16).
196
Faqr, according to the Quran, then, is a state which man should avoid
and fear: The Devil threatens you with faqr (poverty)and enjoins you to
be niggardly, and Allah promises you forgiveness from Himself and
abundance (ii. 268). In other words, the state of faqr is something that
should be avoided while its opposite, called fadl, abundance, is something
which is commendable and which God bestows on the righteous.
But gradually the significance of the word faqr changed in the hands of
the mystics, most probably under the influence of non-Muslim mystics,
Christian and Buddhist, who were respected and honoured for their piety,
renunciation of the world and devotion to their faith. As a reaction to the
social and political upheavals in the first centuries of Muslim rule,
mendicancy seems to have become a common practice among the mystics
and, in spite of prohibition of begging by the Prophet, Sufis not only
approved of this practice but prescribed it for the novices and often went to
the length of misinterpreting the explicit sayings of the Prophet (S.A.W.). It
was perhaps during this period that traditions eulogizing faqr became
current.
The meaning of faqr was further transformed in the hands of Sufis in
due course of time. It does not mean only need or poverty, but an attitude of
detachment towards the world, of total indifference to social and political
problems of the day, complete negation of the self, flight from the outward
to the inward, from the exoteric to the esoteric. This transformation,
unfortunately, played havoc with the ideological structure of Islam and laid
the foundation for later quietism and negative mysticism.
Iqbal, however, brought about a wonderful metamorphosis and sought
to invest this word with attributes more in harmony with the ideological
background of Islam. Faqr, in Iqbal, does not signify only an attitude of
detachment, selflessness and indifference to worldly life, which are all
negative in nature. Iqbals faqr is through and through positive. A faqir or
qalandar in Iqbal is not only indifferent to vicissitudes of material life; he is
a man of strong will, who has a moral stake in the social and political life of
the people around him, motivated by the love for the ideal of moral and
spiritual regeneration of mankind. In the attainment of this ideal, he is ready
to sacrifice everything. It is this positive faqr which Iqbal describes in this
chapter.
We find a glimpse of this faqr in Rumi. He says: The affairs of faqr are
beyond your comprehension; do not look upon faqr with contempt. Because
dervishes are beyond property and wealth; they possess abundant sustenance
197
from the Almighty. Is poverty is my pride vain and false? No, there a
hundred glories are hidden in it.
Rumi describes different levels of spiritual men. At the apex is the
living Imam who is the Mahdi and the Hadi and down-wards there are
several grades of faqr. He who undergoes greater discipline and passes
through intenser fire occupies a higher position. It is the fire that
purifies faqr of all dross. He says: The faqir who bears hardship, is like iron
which under the hammer and fire is red and happy. If thou desirest faqr,
that depends on companionship.
This positive concept of faqr is found in Iqbal much later. The
word faqr is used first in a poem written in 1914 where he employs
the hadith Poverty is my pride in the traditional poetic way, where poverty
is contrasted with wealth. The word faqr in its special sense in Iqbal is found
first of all, perhaps, in a verse in Payam-i Mashriq
Faqr :

Cheist faqr ay bandagaan-e-aab-o-gill;

yakk nigah-e-rah bein yakk zindah dil.
[Ay maadi saaman kay ghulamon jaantey ho faqr kaya hai?

Eik nigah jo sehih raastah deikhh ley;
aur eik dil jo Allah Taala ki mohabat sey zindah ho.]
O slaves of material things, what is Faqr?
A penetrating insight and a living heart.
(*Iqbal here recounts only two characteristics of an ideal man: his
penetrating insight which refers to his psychological and intellectual
accomplishments, and a living heart, which refers to his spiritual
attainments.)

198
Faqr kaar-e-khwaish ra sanjidan ast;
ber duo haraf la ilah paichidan ast.
[Faqr apney kaam ka mohasbah karna hai

aur la ilah ko apney aamal ka markiz banana hai.]
Faqr is to sit in judgment over ones own work;
and to envelop oneself round the words there is no deity.

Faqr Khaibar gir ba naan-e-shair;
bostah-e-fitraak-e-oo
Sultan-o-Mir.
)(
[Faqr jao ki roti khha kar Khaibar fatah karna hai;
paadshah aur amir sabb
faqr kay fitraak mein bundhey hoay (shikar) hein.]
Faqr is conquering Khaibar and living on barley meal,
kings and nobles are tied to its saddle-straps.
(*Reference is to Ali (R.A.) who succeeded, during the life of the Prophet
(S.A.W.), in subduing the fortress of Khaibar, the Jewish stronghold, after
several unsuccessful attempts by others. It is said that Alis usual staple
food consisted of barky Iqbal has used the word shair as well as jau,
signifying barley, with Ali (R.A.) to imply that his feats of valour were due
not to nourishing and rich food but to spiritual factors, complete and
absolute faith in God.

Faqr zouq-o-shouq-o-taslim-o-razast;
ma aminam ein mataa-e-Mustafa

(S.A.W.) ast.
199
)(

[Faqr zouq-o-shouq-o-taslim-o-raza ka naam hai;

yeh Hazoor Akram (S.A.W.) ki mataa hai
aur hum oss kay amin hein.]
Faqr is ardour, ecstasy and submission to the will of God.
It belongs really to Mustafa (S.A.W.); we are only its trustees.

Faqr ber karobiyaan shabkhoon zanad;
ber nawameis-e-jahan
shabkhoon zanad.
[Faqr eik taraf Farishton per shabkhoon maarta hai

aur doosri taraf kainat ki poshidah qowwaton per.]
Faqr makes a nightly assault on the angelic hosts,
and on the hidden forces of Nature;

Ber moqam-e-deigar andaazad tera;

az zojaaj, almaas mi-saazad tera.
[Faqr tojhey eik aur moqam takk pohncha deyta hai;

yeh shishay sey almaas bana deyta hai.]
It transforms you into a different man,
and turns you from a piece of glass to a diamond.

Burg-o-saaz-e-oo z-Quran-e-Azim;
mard-e-dervaishey nagujad dar galim.
200
[Faqr ka saaman Quran-e-Azim hai;

mard-e-dervaish gudrri mein naheen samata.]
Its whole equipment is derived from the Great Quran.
A dervish cannot be contained in a blanket.*
(*Shaikh Sadi says in Gulistatan that two kings cannot co-exist in a
kingdom while two dervishes can be easily accommodated in a single
blanket. Iqbal has employed Sadis phraseology to express his idea. For
Sadi, a dervish is simply a poor man who is forced by circumstances to be
content with the least. A dervish, for Iqbal, is poor by choice and is
ambitious for the highest in the world, highest of course not in the material
sense.)

Garchih andar bazm kum goyad sakhon;

yakk dum-e-oo garmi-e-sadd anjuman.
[Agarchih faqir bazm mein kum baat karta hai

magar oss ki baat sainkarron anjumanon
ko garma deyti hai.]
Although he speaks very little in the assembly of people,
yet this little enlivens a hundred assemblies.

Bey peraan ra zouq-e-perwaazey dehud;

peshah ra tamkin-e-shahbaazey dehud.
[Faqr bey peron ko zouq-e-pervaaz
aur machhar ko taskin-e-shahbaz ataa karta hai.]

It gives to the wingless the ambition to fly,
and the majesty of a falcon to a gnat.
201

Ba salaatin dar fatad mard-e-faqir;
az shakoh-e-boriya larzad sarir.

[Mard faqir paadshahon kay moqabilay mein khharra ho jata hai;
shakoh-e-boriya sey takht larz jaata hai.]
When a faqir falls out with kings,
the throne trembles before the mats majesty.

Az janoon mi-afgund hooey beh shehar;

waa rehanad khalq ra az jabr-o-qehar.
[Woh apney janoon sey shehar mein hungamah khharra kar deyta hai;
aur khalq-e-Khoda ko jabr-o-qehar sey nijaat dilata hai.]
He sets the whole town in tumult through his madness,
and frees the people from tyranny and oppression.

Mi-nahirad joz beh aan sehra moqam;

kandar-oo shaheen graizad hamaam.
[Mard-e-faqir sirf oss sehra mein moqam karta hai

jahan shahin kabootar ka moqablah
karney sey graiz karta hai.]
He does not settle but in places where
a falcon runs away from before a dove.*
202
(*Iqbal seems to imply that as a result of such people, social justice is fully
established and the weak (symbolized here by dove) are no longer afraid of
the strong (symbolized here by falcon).)

Qalb-e-oo ra qowwat az jazb-o-salook;

paish-e-sultan naara-e-oo la-malook.
[Faqir ka dil jazb-o-salook sey qowwat paata hai;

woh paadshah kay saamney
koeyi paadshah naheen ka naarah lagata hai.]
His hearts power flows from ecstasy and sobriety.*
His slogan before the king is no kings.
(*Jadhb-o suluk: Jadhb, ecstasy, and suluk is traveling on the way
and salik is traveler. Jadhb-o suluk are two different vocations of a Sufi,
corresponding to the states of sukr (intoxication) and sahw (sobriety)
(Reference: Hujwiris Kashf al-Mahjub and Shahabuddin
Suhrawardis Awarif aI-Maarif).)

Aatish-e-ma soznaak az khak-e-oo;
shoalah tarsad az khas-o-khashak-e-oo.
[Oss ki khak sey hamari aag mein tapash hai;

ossi kay khas-o-khashaak sey shoalah darta hai.]
It is through his dust that our fire glows and burns,
the flame trembles before the meanest particles of his dust.
203

Ber nifatad millatey andar nabard;
ta daro
baqiest yakk dervaish mard.
[Jabb takk kissi quom kay andar eik dervaish baqi hai;
woh jung mein kissi sey shikast naheen khhati.]
No nation suffers defeat in the battle of life
as long as it has a single dervish.*
(*Iqbal seems to think that nations rise and fall in relation
to the treatment meted out by people to the men of God.)

Aabrooey ma z-istaghnaey oost;

soz-e-ma az shouq-e-bey pervaaey oost.
[Mard-e-faqir kay istaghna sey hamari aabroo hai;

aur hamara soz-e-jan oss kay
shouq-e-bey perva ka marhoon-e-mannat hai.]
Our honour is due to his lordly contentment;
our yearning is due to his carefree zeal.

Khwaishtan ra andar ein aeinah bein;
ta tera bakhshand sultan-e-mobin.
[Apney aap ko mard-e-faqir kay aeinah mein deikhh

204
ta-keh tojhey naqabil-e-taskhir qowwat hasil ho.]

Look at yourself in this mirror,
that God may bestow on you clear authority.*
(*Clear authority: Sultan-i mubin: This phrase is used in the Quran mostly
in reference to Moses, as, for instance, in xi. 96, xxiii. 45, Ii. 38 And in
Moses, when We sent him to Pharaoh with clear authority. In lii. 38 these
words are used in a general sense. Sultan here means spiritual equipment
necessary to meet different challenges of life adequately. In Reconstruction
Iqbal translates the word sultan as power. If we try to acquire characteristics
described in verses 291-316 of the man of God, we can attain what the
Quran calls sultan-i mubin, clear authority, which leads one to act
decisively in a time of crisis.)

Hikmat-e-Deen dil nawazi-haey faqr;
qowwat-e-Deen
bey niazi-haey faqr.
[Faqr ki dilnawazi hikmat-e-Deen sey paida hoti hai;

aur oss ki bey niazi Deen kay leay qowwat bunti hai.]
The essence of faith lies in the graciousness of Faqr;
the might of faith flows from its high-mindedness.

Mominaan ra goft aan sultan-e-Deen;
) (
Masjid-e-mun ein hamah rooey zamin.
[Janab Rasool-e-Pak (S.A.W.) ney Mominon sey farmaya keh

meyrey leay tamaam rooey zamin ko Masjid kar diya gaya hai.]
The King of the Faith said to the Muslims:
The whole earth is my mosque.
205

Al-amaan az gardish-e-neh aasman;
)(
Masjid-e-momin badast-e-deigraan.
[Nuo aasmanon ki gardish sey Allah Taala bachain;

Momin ki Masjid (zamin) doosaron kay haath mein aeyi.]
Seek protection from the revolution of the nine heavens,*
that the Muslims mosque remains in the hands of others.
(*Revolution of nine heavens is an idiomatic way of saying vicissitudes
of fate. It is based on ancient belief that mans fate is determined by the
revolutions of the sky and other planets.)

Sakht koshad bandah-e-pakeezah kaish;
ta bagirad
Masjid-e-Moulaey
khwaish.
[Ay pak teenat insan tojhey sakht koshish karni chahiay

ta-keh tou apney aaqa ki Masjid ley sakkey.]
The person of pure faith tries hard
to take back the mosque of his beloved Lord.

Ay keh az tark-e-jahan goey, mago;
tark-e-ein deir-e-kohan taskhir-e-oo.

[Aur ay woh shakhs jo tark-e-jahan ki baat karta hai
206
aisa nah kaeh;

iss poraney bott khaney kay tark karney ka matlab
iss ki taskhir hai.]
O you who talk of renunciation of this world, dont talk of it,
renunciation of this world lies in conquering* it.
(*Conquer, taskhir, control: Cf the Quran, xiv. 13: He has made
subservient to you whatsoever is in heavens and whatsoever is in the
earth, all.)

Raakibash boodan azo warastan ast;

az moqam-e-abb-o-gill ber jastan ast.
[Iss per sawar ho jaana he issey tark karna hai

aur aab-o-gill kay moqam sey baahar nikal aana hai.]
To be its rider is to free oneself from its bondage:
it is to rise above the status of water und clay.

Siad-e-Momin ein jahan-e-abb-o-gill;
baz ra goeyi keh siad-e-khod behal.
[Yeh jahan-e-aab-o-gill Momin ka shikar hai;

kaya tuo baz sey kehta hai keh woh apna shikar chhorr dey.]
This world of water and clay is the Muslims quarry,
would you advise a falcon to give up its prey?

207
Hal nashud ein maani-e-moshkil mera;
shaheen az aflaak bagraizad chira.
[Mien yeh moshkil noktah hal naheen kar saka

keh shaheen kiyuon aflaak sey graiz karey.]
I am unable to understand why a falcon*
should flee from the skies.
(*Falcon, shahin. As Iqbal states in one of his letters, he employs this word
for a person who embodies all the characteristics of Faqr. Shahin is (i) selfrespecting and jealous of its honour and does not eat of anothers
prey; (ii) lives a free life, for it does not build a nest (iii) flies at high
altitudes, (iv) loves solitude, and (v) has penetrating eyesight (Sh Ataullah,
Ed., Iqbal Namah, II, 204-05).)

Waaey aan shaheen keh shaheeni nakard;
morghakey az chung-e-oo na-amad badard.
[Afsos hai oss shaheen per jiss ney shaheeni nah ki;
koeyi parindah oss kay punjay sey zakhmi nah hoa.]
Alas! For a falcon that does not follow its nature,
that recoils from inflicting pain on little birds;

Dar kinarey manad zaar-o-sarnigoon;
) (

per nazadd andar fazaey neilgoon.
[Woh apney konaam (shaheen ka ghhar) mein
208
aajiz sar jhokaey biathha rehta hai;

fazaey neilgon mein pervaaz naheen karta.]
That remains confined to its nest, afflicted and depressed,
and does not wing the azure expanse of the skies.

Faqr-e-Quran ehtisaab-e-hust-o-bood;

ney rabaab-o-musti-o-raqs-o-sarood.

[Quran-e-Pak ka faqr tuo yeh hai
keh iss dunya ka ehtisaab kiya jaaey;

yeh faqr chung-o-rabab,
musti-o-raqs-o-saroor naheen hai.]
The Quranic Faqr is a critical examination of Existence:
it is not mere rebeck-playing, intoxication, dancing and singing.

Faqr-e-Momin cheist? Taskhir-e-hayat;
bandah az taseer-e-oo Moula sifaat.
[Momin ka faqr kaya hai? Kainat ki taskhir karna

aur faqr ki taseer sey banday kay andar
apney Moula ki sifaat monaks ho jaati hein.]
What is a believers Faqr? It is conquering of dimensions,
the slave acquires attributes of the Lord* through it.
(*Reference is to the tradition: takhallaqu bi akhlaqillah
Create in yourself attributes of God.)
209

Faqr-e-kafir khalwat-e-dasht-o-dar ast;

faqr-e-Momin larzah-e-behar-o-ber ast.
[Kafir ka faqr sehra-o-biyabaan mein

khalwat gazein ho jaana hai;
Momin ka faqr behar-o-ber per
larzah taari kar deyna hai.]
The Faqr of an unbeliever is flight to the wilderness,*

the Faqr of a believer makes land and sea tremble.
(*Cf. the following verses Javid Namah:
Whenever a watchful soul is born in a body,
this ancient world trembles to its foundation.)

Zindagi anra sakoon-e-ghaar-o-koh;
zindagi ein ra z-murg-e-bashakoh.
) (
[Oss ki zindagi ghaar-o-koh ka sakoon hai;
oss ki zindagi murg-e-bashakoh (shahadat ki mout) hai.]

Life for the former is solitude in caves and mountains,*
life for the latter flows from a glorious death;
(*Iqbal quotes (Bal-i Jibril) from Rumi: The policy of our faith is holy
war and glory, the policy in Christianity: caves and mountains.)

Aan Khoda ra jostan az tark-e-badan;
210
ein khudi ra ber fasaan-e-Haq zadan.
[Woh tark-e-badan sey Khoda ko dhoondta hai;

yeh apni khudi ko Allah Taala ki saan per charrhta hai.]
The former is seeking God through renunciation of flesh;
the latter is whetting ones khudi on the stone of God;

Aan khudi ra koshtan-o-wa sokhtan;
ein khudi ra chon chiragh afrokhtan.
[Woh khudi ko maarna aur jala deyna hai;

yeh khudi ko chiragh ki manind roshan karna hai.]
The former is killing and burning out of khudi,
the latter is to illumine the khudi like a lamp.

Faqr-e-chon oriyan shwud zir-e-sepeher;
az naheeb-e-oo balarzadd mah-o-mehr.
[Jabb aasman kay talley faqr oriyan ho jaata hai

tuo oss ki haibat sey sooraj aur chaand larztey hein.]
When Faqr becomes naked under the Sun,
the Sun and the Moon tremble through its fear.

Faqr-e-oriyan garmi-e-Badr-o-Hunain;
211

faqr-e-oriyan bang-e-takbir-e-Hussain.
[Faqr-e-oriyan ghazwaat-e-Badr-o-Hunain ki garmi hai;

faqr-e-oriyan Hazrat Hussain (R.A.) ki takbir ki aawaz hai.]
Naked Faqr is the warmth of Badr and Hunain,*
it is the sound of Husains takbir.**
(* Badr and Hunain are places where two famous battles were fought
by Muslims against the unbelievers.
**Husain, the son of Ali the fourth Caliph R.A.)

Faqr ra ta zouq-e-oriyani namanid;
aan jalal andar Muslimani namanid.
[Jabb faqr kay andar oriyani ka zouq baqi nah raha

tuo Muslimani kay andar woh jalal bhi baqi nah raha.]
When Faqr lost its zest for nakedness,
the Muslims lost their might (jalal).

Waaey ma ay waaey ein deir-e-kohan;
taigh-e-La dar kaff nah tou daari nah mun.
) (

[Afsos sadd afsos
iss kohan bottkhaney (dunya) kay andar la ki talwar

nah teyrey haath mein hai, nah meyrey haath mein.]
212
Alas! For us and for this ancient world!

Neither you nor I possess the sword of negation.

Dil z-ghair Allah bey perdaaz ay jawan;

ein jahan-e-kohnah dar baz ay jawan.
[Ay jawan ghair Allah sey dil hata
aur kohnah jahan ka darwazah khhol.]

O young man, free your heart of the other-than-God,
and barter away this ancient world.

Ta koja bey ghairat-e-Deen zeistan;
ay Musliman mordan ast ein zeistan.
[Ay Musliman tuo kabb takk
ghairat-e-Deen kay baghair zindagi basar karey ga;

yeh zindagi naheen mout hai.]
How long can you live careless of the plight of your faith?
O Muslim, this kind of life is as good as death.

Mard-e-Haq baz aafrinad khwaish ra;
joz beh Noor-e-Haq

nabeinad khwaish ra.
[Mard-e-Haq apney aap ko az sar-e-nau takhliq karta hai;

213
woh apney aap ko sirf Haq Taala kay noor sey deikhhta hai.]
The man of faith renews himself;
he does not look at himself except in the light of God;*
(*Cf. the following verse (Javid Namah): The third witness: consciousness
of Gods essence, to behold oneself in the light of Gods essence.)

Ber ayyar-e-Mustafa (S.A.W.) khod ra zanad;
ta jahaney deigarey paida konad.

) (

[Aur Janab Rasool-e-Pak (S.A.W.) kay maayar per
apney aap ko perkhhta
aur iss tarah eik niya jahan wujood mein laata hai.]
He measures himself by the standard set by Mustafa,
and thus succeeds in creating a new world.*
(*According to Iqbal, it was Prophet Muhammad (S.A.W.) whose religious
experience resulted in the creation of Muslim Community. He says:
Muhammad chose solitude upon Mount Hira and for a space saw no other
beside himself; our image was then poured into his heart and out of his
solitude a nation arose.)

Aah z-aan quomay keh az pa ber fataad;

Mir-o-Sultan zaad-e-Dervaishey nazaad.
[Afsos oss quom per jiss per zawal taari ho gaya;

oss ney Mir-o-Sultan paida kiay
magar koeyi dervaish paida nah kiya.]
Woe to a nation that has fallen so low
214
that it gives birth to kings and lords

but not to a single dervish.

Dastaan-e-oo mapors az mun keh mun;
choon bagoeym anchih na-ayad dar sakhon.

[Mojh sey oss ki daastan nah pooch
jo baat biyan mein naheen aa-sakti
mien ossey kaisey biyan karon.]
Do not ask me to tell you its story,
for how can I describe what is indescribable?

Dar gulloaim giriyah-ha gardad girah;
ein qiyamat andaroon seinah beh.
[Meyrey galley mein giriyah girah bun gaya hai;

yeh qiyamat seinay kay andar he behtar hai.]
Tears choke my throat; it is better
if this commotion remains within the heart.

Moslim ein kishwar az khod na-ummeid;
omar-ha shoud ba-Khoda mardey nadeid.
[Iss mulk ka Musliman apney aap sey na-ummeid hai;

215
omar gozar gaeyi

oss ney koeyi ba-Khoda mard naheen deikhha.]
The Muslim of this land has lost all hope in himself,
for a long time he has not seen a true man of God;

La-jorm az qowwat-e-Deen budzan ast;
carvaan-e-khwaish
ra khod rehzan ast.
[La-mohalah woh Deen ki qowwat sey budzan hai;

woh khod he apney carvaan kay leay rehzan bana hoa hai.]
Hence he has grown sceptical about the strength of his faith,
and has started waylaying his own caravan.

Az seh qirn ein Ummat khwar-o-zaboon;

zindah bey soz-o-saroor andaroon.
[Teen suo saal sey yeh Ummat zabon haal hai;

aur baghair andarooni soz-o-saroor kay dinn basar kar rehi hai.]
For three centuries the Ummah has been wretched and helpless,
it lives on without an inner (spiritual) fire and ecstasy.*
(*Iqbal here refers to the plight of the Muslims of the Subcontinent who,
according to him, are spiritually impoverished due to the non-appearance of
a true man of God during the last two or three hundred years. It is through
the efforts of such people that nations get spiritual renewal as a result of
which they are able to act creatively in the world.)

216
Pust fikr-o-duon nehaad-o-kor zouq;
maktab-o-Mullaey oo mehroom-e-shouq.
[Musliman pust fikr, kum himmat aur kor zouq ho choka hai;
oss kay maktab aur ulema sabb mehroom-e-shouq hein.]
Lowly in thought, mean of nature, vulgar in taste,
its teachers and religious preceptors are devoid of fervour;

Zashti andaishah-e-oo ra khwar kard;

iftiraaq-e-oo ra z-khod bizaar kard.
[Oss ki fikr ki kharabi ney ossey zalil kar diya hai;

bahumi ikhtilafaat ney ossey bizaar kar diya hai.]
Its low thoughts have made it wretched,
and lack of unity has made it sick of itself.

Ta nadaad az moqam-o-manzilash;

mord zouq-e-inqilab andar dillash.
[Choonkeh woh apney moqam-o-manzil ko naheen pehchanta

iss leay oss kay andar zouq-e-inqilab bhi khatam ho choka hai.]
As he (the Muslim) is not aware of his true station,*
the zeal for revolution has died in his heart.
217
(*His true station may refer to the task assigned to the Muslim nation by
God, as described by the Quran, iii. 100: You are the best nation raised up
for men: you enjoin good and forbid evil and you believe in Allah.)

Tabaa-e-oo bey sohbat Mard-e-Khaibar;
khastah-o-afsordah-o-Haq napazir.
[Koeyi Mard-e-Khaibar nah honay ki wajah sey oss ki tabaa bimaar,

afsordah aur Haq qabool karney ki salahiyat he khho choki hai.]
For lack of contact with a man of knowledge,
he has become feeble and dejected,
and incapable of accepting truth.

Bandah-e-rud kardah-e-Moulast oo;
moflis-o-qallash-o-bey pervast oo.
[Woh aisa ghulam hai jiss ka aaqa ossey radd kar choka hai;
woh moflis bhi hai, qalash bhi aur laperva bhi.]
He is a slave who has been rejected by his Lord,
who has grown poor, indigent and absolutely careless.

Ney bakaff maaley keh Sultaney bord;
ney ba-dil noorey keh Shaitaney bord.

218
[Nah oss kay haath mein maal hai keh Sultan chheinay;
nah oss kay dil mein noor hai keh Shaitan ley jaaey.]
He has no wealth which may be snatched away by a king,
nor has he any (spiritual) light that may be taken away by a Satan.*
(*He is impoverished, both materially and spiritually.)

Shaikh-e-oo Lord-e-Frangay ra morid;
) (
garchih goyad az moqam-e-Bayazid.
[Oss kay Sufia Farangi Lord kay morid hein;

agarchih baatein Hazrat Bayazid (R.A.)
kay moqam ki kartey hein.]
His religious leader is a disciple of the Frankish lord,

though he boasts of the station of Bayazid.*
(*Bayazid of Bistam, a famous Sufi.)

Goft Deen ra rouniq az mehkoomi ast;
zindgani az khudi
mehroomi ast.
[Kehtey hein keh Deen ki rouniq mehkoomi sey hai;

khudi sey mehroomi ka naam zindagi hai.]
He says: Bondage gives splendour to religion,
and life consists in being devoid of khudi.

Doulat-e-aghyaar ra rehmat shamord;
219

raqs-ha gird-e-Kalisa kard-o-mord.
[Oss ney ghairon ki doulat ko rehmat shomar kiya;

woh Kalisa kay gird raqs karta hoa mur gaya.]
He looked upon the enemys political control as a mercy;
danced in adoration round the Church and died.*
(*These lines refer to certain religious leaders of the Subcontinent who
justified theologically the alien political rule of the British and enumerated
the so-called blessings of their administration.)

Ay tehi az zouq-o-shouq-o-soz-o-dard;

mi-shinaasi asr-e-ma ba ma chih kard.
[Tuo jo quom zouq-o-shouq-o-soz-o-dard sey khali hai;

kaya tou pehchanta hai keh hamarey dour ney hamarey saath kaya kiya.]
O you who are devoid of spiritual zest and anguish,
do you know what this age of ours has done to us?*
(*Cf. the following verse (Zabur-i Ajam): I have seen in the cups of the
Present Age; venom that serpents twist and writhe in pain there from.
In Armaghan-i Hijaz, Iqbal calls the Present Age as lacking-in sincerity and
ardour (of love): Muslim managed to combine Faqr and rulership;
his geniuc brought together ephemeral and eternal; but I seek protection of
God from the present age which combined rulership with devilishness.)

Asr-e-ma ma ra z-ma biganah kard;

) (
az jamal-e-Mustafa (S.A.W.) biganah kard.
220
[Iss dour ney humein apney aap sey bey ganah kar diya hai;
iss ney humein jamal-e-Mustafa (S.A.W.)
sey na-ashna kar diya hai.]
This age has estranged us from ourselves
and cut us asunder from the beauty of Mustafa* (S.A.W.)
(*Beauty of Mustafa: It signifies cultural heritage of the Muslims which is
based on the Quran and the Sunnah. Western education, as planned by the
British rulers, deprived the new generation of the inspiration that it would
have derived from this heritage.)

Soz-e-oo ta az miyan-e-seinah raft;
raft.
johar-e-aeinah az aeinah

) (
[Jabb Hazoor (S.A.W.) kay ishq ka soz seinay mein sey

nikal gaya tuo goya
aeinay kay andar sey oss ka johar jaata raha.]
Since love for Mustafa departed from the breast,
the mirror lost its natural lustre.

Baatin ein asr ra nashinaakhti;
daao awwal khwaish ra dar baakhti.
[Tou ney iss dour kay androon ko nah pehchana;

pehlay he daao mein apney aap ko haar diya.]
You did not understand the real character of this age,
and have lost the wager in the very first move.
221

Ta damagh-e-tou beh paichaakash fataad;
aarzooey zindahey dar dil nazaad.
[Jabb teyra damagh iss ki oljhanon mein parr gaya;

tuo teyra dil koeyi zindah aarzoo paida karney kay qabil nah raha.]
Since your mind got involved in its vortex,
no live desire appeared in your heart.

Ehtisaab-e-khwaish kon az khod ma-rau;
yakk duo dum az ghair khod biganah shau.
[Apney aap sey nah bhaag balkeh apna ehtisaab kar

thhorri dir kay leay ghairon sey biganah ho ja.]
Subject yourself to examination and do not forget yourself;
be forgetful of the other-than-yourself for a while.*
(*In one of his addresses, Iqbal says, elucidating as if the verses here: The
Indian Muslim has long ceased to explore the depth of his inner life. The
result is that lie has ceased to live in the full glow and colour of life)

Ta koja ein khouf-o-waswaas-o-heraas;
andar ein kishwar moqam-e-khod shinaas.
[Yeh khouf-o-waswaas aur heraas kabb takk?
222
Iss waliyat mein apna moqam pehchaan.]

Why do you give in to fear, doubt and melancholy?
Realize your position in this country.

Ein chaman daarad bassey shakhey boland;
ber nagoon-e-shakh aashiyan-e-khod ma-bund.
[Iss chaman mein kaeyi boland shakhin hein;

tou onnhein chhorr kar neichi shakh per aashiyanah nah bana.]
This garden (country) has many tall trees;
therefore do not make your nest on a low branch.

Naghamah daari dar gullo ay bey khabar;
jins-e-khod bashinaas-o-ba
zaaghan ma-per.
) (
[Ay bey khabar tou apney andar naghmah (-e-Towheed) rakhhta hai;
apni jins ko pehchaan; aur zaaghon kay saath pervaaz nah kar.]
O man unaware of yourself you have a song in your throat,
recognize your true stock and do not fly with crows.*
(*These lines refer to the political situation obtaining in the Indian
Subcontinent after the Third Round Table Conference came to end in the
beginning of 1933. A White Paper was published by the British Government
in March 1933. It contained proposals for the solution of the communal
problem. Efforts began to be made to arrive at some solution which
envisaged Muslims giving up separate electorates. Those working on these
lines were called the Nationalist Muslims who did not enjoy the confidence
of the majority of the Muslims of the country. Iqbal here advises the
Muslims not to become camp-followers of others, to trust in themselves and
223
try to achieve art independent and honourable position for themselves in

accordance with their mission in life)

Khwaishtan ra taizi-e-shamshir deh;
baaz khod ra dar kaff-e-taqdir deh.
(
)
[(Pehley) apni khudi ko talwar ki tarah taiz bana

pher apney aap ko taqdir kay haath mein dey.]
Give yourself the keenness of a sword,
and then hand yourself over to Destiny.

Androon-e-tust sial bey panah;
paish-e-oo koh-e-graan manind-e-kah.
[Teyrey andar eik bey panah sailaab hai;

jiss kay saamney koh-e-gran kaah ki manind hai.]
You have within you an irresistible storm,
before which a lofty mountain is but straw.

Sial ra tamkin z-na aasoodan ast;
yakk nafas aasoodnash naboodan ast.
[Sialaab ki shaan nah rokney mein hai;
224
agar woh eik lamhay kay leay bhi rokk jaaey

tuo woh khatam ho jaata hai.]
The grandeur of the storm lies in restlessness;
for it to rest for a moment is to die.

Mun nah Mulla, ney faqih-e-noktahwer;
ney mera az faqr-o-dervaishi khabar.
[Mien nah Mulla hon, nah noktahwar faqih,

nah mojhey faqr-e-dervaishi ki kochh khabar hai.]
I am neither a theologian nor a jurist with an analytical mind,
nor am I acquainted with the intricacies of Faqr.

Dar reh-e-Deen taiz bein-o-sost gaam;
pokhtah-e-mun khaam-o-kaaram natamam.
[Deen kay moamlay mein meyri nigah door rus hai;

meyrey qadam sost, meyri pokhtagi khaam hai
aur meyra kaam na-mokamil.]
For all my keen insight into the ways of faith, I am slow-footed;*

all my work is incomplete and what to me appears mature is unripe,
(*Cf. Iqbals statement: I have given the best part of my life to a careful
study of Islam, its laws and polity, its culture, its history and its literature.
This constant contact with the spirit of Islam, as it unfolds itself in time, has,
I think, given me a kind of insight into its significance as a world-fact.)
225

Ta dil-e-por iztirabam daadah-und;

yakk girah az sadd girah bakoshadah-und.
[Mojhey dil-e-por iztiraab dey kar
sainkarron girhon mein sey eik girah khhol di gaeyi hai.]

But God has given me a heart full of living passion
and thus enabled me to unravel one knot out of a hundred.

Az tabb-o-taabam nasib-e-khod bagir;
baad azein nayad cho mun mard-e-faqir.
[Tou bhi meyri tabb-o-taab sey apna hissah ley ley;

meyrey baad pher koeyi mojh jaisa faqir naheen aaey ga.]
Take your share of my fire and ardour,
there may not come after me as a faqir like me.
(Translated by B A Dar)
I AND YOU
In introductory lines of this poem from Bang-e-Dara Dr M A K Khalil
writes: This poem is in praise of contentment and freedom from care for
material gains. I represents the contented man and you the average man
of materialistic outlook.
Mien aur Tou :

226
Mazaaq-e-deid sey na-ashna nazar hai meri;

teri nigah hai fitrat ki raazdan, pher kaya?
My eye is unacquainted with the taste for the Sight
your eye is the knower of Natures secret, so what?

Rahein-e-shikwah-e-ayam hai zobaan meri;
teri morad peh hai dour aasman, pher kaya?
My tongue is indebted to the complaint against time;
the universes rotation depends on your will, so what?

Rakhha mojhey chaman aawarah misl-e-mouj-e-nasim;
ataa falak ney kiya tojh ko aashiyan, pher kaya?
The sky kept me wandering in garden like the breezes
current;
the sky has bestowed the abode over you, so what?

Fazon hai sood sey sarmayah-e-hayat tera;
merey nasib mein hai kaawish-e-ziyan, pher kaya?
The wealth of your life is free of desire for gain
in my heart is the anxiety of loss, so what?

Hawa mein tairtey phertay hein teyrey tayyarey;
mera jahaz hai mehroom-e-baadban, pher kaya?
Your planes are flying about in the air
my ship is devoid of the sail, so what?
227

Qawwi shodaim chih shoud, natwan shodaim chih shoud;
chonein shodaim chih shoud ya chonan shodaim
chih shoud.
[Taqatwar hoay tuo kaya? Kumzor hoay tuo kaya?

Aisey hoay tuo kaya? Waisey hoay tuo kaya?]
I became strong, so what, I became weak, so what?
This happened, so what, that happened, so what?

Baheich goonah darein gulistan qararey neist;
tou gar bahaar shodi, ma khazan shodaim, chih shoud.
[Iss bagh mein yaani dunya mein
kissi tour bhi qarar-o-qayam momkin naheen;

tou bahaar ho gaya tuo kaya?
Mien khazan ho gaya tuo kaya?]
Tranquillity does not exist to any extent in this rose-garden!
If you became spring, and I became autumn, so what?
(Translated by Dr M A K Khalil)
The following poetical works have been taken from the book titled Bale-Jibril.
GHAZALEIN PART TWO

***** (1A) *****
228

1933

-

Aala Hazrat Shaheed Amir-ul-Mominin Nadar Shah Ghazi Rehmatullah
Alih kay lotf-o-karm sey November 1933 mein mosannaf ko Hakim Sanai
Ghaznavi Rehmatullah Alih kay mazar-e-moqadas ki ziarat nasib hoeyi
yeh chund afkaar-e-parishan jinn mein Hakim he kay eik mashoor qasiday
ki pairvi ki gaeyi hai, oss roz-e-saeed ki yaadgar mein sapord-e-qalam
kiay gaey:
In November, 1933, Aala Hazrath Shaheed Ameer ul Momineen, Nadir Shah
Ghazi granted the author permission to visit the shrine of Hakeem Sanai
Ghaznavi. These verses were written in commemoration of the event, in
imitation of a famous panegyric by the poet.
Ma az pey Sanai-o-Attar Aamdaim.
[Hum Sanai aur Attar kay baad aaey hein.]

These verses were written in commemoration of the event, in imitation of a
famous panegyric by the poet: We are coming after Sinai and Attar.
The fifth verse of the poem prompted its placing in this chapter.

Sama sakkta naheen pehnaey fitrat mein mera souda;
ghulat thha ay janon shaid tera andazah-e-sehra.
All Natures vastness cannot contain you, oh my madness:
vain, those wanderings to and fro in deserts!

Khudi sey iss talism-e-rung-o-boo ko torr sakktey hein;
yehi Towhid thhi jiss ko nah tou samjha nah mien samjha.
229
By selfhood only are the spells of sense broken,

that power we did not know.

Nigah paida kar ay ghafil tajali ain fitrat hai;
keh apni mouj sey biganah reh sakkta naheen darya.
Rub your eyes, sluggard! Light is Natures law,
and not unknown to Ocean its waves flow.

Raqabat-e-ilm-irfan mein ghalat beini hai menber ki;
keh woh Hallaj ki sooli ko samjha hai raqib apna.
(Dhoniya; jo shakhs aam tor per Mansoor kay naam sey maaroof hai,
oss ka naam Hussain bin Mansoor thha;
kiyuonkeh oss ka baap roeyi dhonakta thha
issi wajah sey woh Hallaj mashoor hoa.)
Where reason and revelation war,
faith errs to think the Mystic on his cross its foe.

Khoda kay pak bandon ko hakoomat mein, ghulami mein;
zirah koeyi agar mehfooz rakhhti hai tuo istaghna.

:
(Biniazi, siar chashmi.)
For Gods pure souls, in thralldom or on thrones,

have one safe shield, his scorn of this worlds show.
230

Nah kar taqlid ay Jibril meyrey jazb-o-musti ki;
tun aasan arshiyuon ko zikr-o-tasbih-o-tawaf oola.
But do not, Gabriel, envy my rapture:
better for Heavens dounce folk the prayer and the beads neat row!
***** (2) *****

Yeh kon ghazal khwan hai porsoz-o-nishat angaiz;
andaishah-e-dana ko karta hai janon amaiz.
Who is this composer of ghazals, who is burningly passionate and
cheerful? He makes the thoughts of the wise full of madness.

Go faqr bhi rakhhta hai andaaz-e-malookanah
napokhtah hai Pervaizi bey Sultanat-e-Pervaiz.
Although poverty also has royal characteristics,
kingship is only half complete without a kingdom.

Abb hojrah-e-Sufi mein woh faqr naheen baqi;
khoon dil-e-sheran ho jiss faqr ki dastawaiz.
Now in the cell of the Sufi, the same poverty has not remained:
The poverty whose charter is written in the blood of the hearts of lions.
!

Ay halqah-e-darvaishan! Woh mard-e-Khoda kaisa;
ho jiss kay gariban mein hungamah-e-rastakhaiz.
231
Ah circle of dervishes, see how the man of God is,

in whose collar is the tumult of Judgments Day!

Jo zikr ki garmi sey shoaley ki tarah roshan;
jo fikr ki soraat mein bijli sey ziyadah taiz.
Who is as bright as a flame by the heat of repetition of Gods name;
who is quicker than the lightning by the swiftness of his thought.

Karti hai malookiyat aasar-e-janon paida;
Allah kay nishtar hein Taimoor ho ya Changaiz.
Kingship gives rise to signs of madness:
They are the scalpels of Allah, be they Taimur or Genghis.

Yon daad-e-sakhon mojh ko deytey hein Iraq-o-Paras;
yeh Kafir-e-Hindi hai bey taigh-o-sanan khonraiz.
Thus Iraq and Persia give me praise for my verse:
This Indian infidels sheds blood without swords or spears.
(Translated by D.J. Matthews)
***** (59) *****

Faqr kay hein moajizaat taj-o-sarir*-o-sepah;
(*Takht)
faqr hai miron ka mir, faqr hai shahon ka shah.

The crown, the throne, and mighty arms
232
by faqr are wrought these wonders all:

In short, it is the chief of chiefs
and king of other kings withal.

Ilm ka maqsood hai paki-e-aql-o-khird;
Ilm ka maqsood hai iffat-e-qalb-o-nigah.
By means of learning mind and brain,
no doubt, become refined and pure:
Faqr makes the heart and gaze of man
from earthly filth and dross secure.

Ilm faqih-o-hakim, faqr Maseih-o-Kalim;
ilm hai joyaey rah, faqr hai danaey rah.
Scholar and sage knowledge makes,
but Christ and Moses by faqr are wrought:
To faqr the road is fully known, of road the scholar knows not aught.

Faqr moqam-e-nazar, ilm moqam-e-khabar;
faqr mein musti-e-sawaab, ilm mein musti gonah.
The state of seeing faqr bestows, but knowledge makes on new rely:
Rapture in faqr is virtue great, whereas in knowledge sin so high.
'' ''
'
Ilm ka moujood aur, faqr ka moujood aur;
ashhad-an-la ilah, ashhad-an-la ilah.
One God there is that knowledge owns to other God faqr lays a claim:
233
No god but He, I do proclaim, No god but He, I do proclaim.

Charrhti hai jabb faqr ki saan peh taigh-e-khudi;
eik sepahi ki zarb karti hai kaar-e-sepah.
On the whetting stone of faqr,
when sword of Self gets sharp and bright,
a single stroke by warrior bold can out an army big to flight.

Dil agar iss khak mein zindah-o-bidaar ho;
teyri nigah torr dey aeinah-e-mehr-o-mah.
Within your clay, if there exist a heart alive and wide awake,
the glass of sun and moon as well
one look of yours forthwith can break.
FAQR

Ekk faqr sikhhata hai siyaad ko nakhchiri;
ekk faqr sey khholtey hein asrar-e-jahan giri.
There is a faqr that teaches the hunter to be a prey;
there is another that opens the secrets of mastery over the world.

Ekk faqr sey quomon mein maskini-o-dilgiri;
ekk faqr sey matti mein khasiyat-e-iksiri.
234
There is a faqr that is the root of needfulness

and misery among nations;
there is another that turns mere dust into elixir.

Ekk faqr hai Shabbiri, iss faqr mein hai miri;
miraas-e-Muslimani, sarmayah-e-Shabbiri.
There is a faqr that is legend of Shabbir (R.A.),
the secret on mastery of world is in this faqr;
this tradition of Shabbir (R.A.) is Muslims inheritance.
(Translated by the Editors)
THE EAGLE
Shaheen :

Kiya mien ney iss khakdan sey kinara;
jahan rizq ka naam hai aab-o-danah.
I am a scorner of the earth; where life is a handful of grains.

Biyaban ki khalwat khosh aati hai mojh ko;
azal sey hai fitrat meri rahibanah.
My nature, like a hermits, loves wild solitude;
I have saintly nature.

Nah baad-e-bahaari, nah gulchin, nah bulbul;
nah bimaari-e-naghmah-e-ashiqanah.
No breeze for me, no nightingale;
235
no song of love, no song in the air.

Khiyabaniyuon sey hai perhaiz laazim;
adaein hein inn ki bohat dilbaranah.
I wing away from gardens,
embowered with flowers enticing.

Hawaey biyaban sey hoti hai kaari;
jawan mard ki zarbat-e-ghaziyanah.
In wilderness the winds sharpen my ethereal flight.

Hamam-o-kabootar ka bhooka naheen mien;
keh zindagi baaz ki zahidanah.
I hunger not for birds of prey;
mine is an austere life.

Jhapatna, palatna, palat kar jhapatna;
lahoo garam rakhhney ka hai ekk bahanah.
To swoop, withdraw and swoop again
is only a pretext to keep up the heat of the blood.

Yeh Poorab, yeh Pachham chakoron ki dunya;
mera neilgon aasman bikaranah.
236
O East and west are for petty birds;

mine is the world of boundless skies.

Parindon ki dunya ka darvaish hon miem;
keh shaheen banata naheen aashiyanah.
I stoop not to make a nest;
I am a dervish among the birds.
The poetical works reproduced here under are taken from Zarb-eKalim.
FAQR AND MONARCHY
Faqr-o-Malookiyat :

Faqr jangah mein bey saaz-o-yaraaq aata hai;
zarb kaari hai, agar seinay mein hai qalb-e-salim.
(Maidan-e-jung.( :
)Saaz-o-samaan.) :
Faqr goes to war unequipped, unarmed with glee;

it deals dire blows, if heart of sins is free.

Iss ki barrhti hoeyi bey baaki-o-bey taabi sey;
tazah her ehad mein hai qissah-e-Faroan-o-Kalim.
Its defiance and unrest, ever on increase
give tale of Moses and Pharoah fresh release.
237

Abb tera dour bhi aaney ko hai ay faqr-e-ghayoor;
khha gaeyi rooh-e-Farangi ko hawaey zar-o-seim.
O zealous Faqr, you will get your grandeur old,
the Frankish soul is stained with greed of wealth and gold.

Ishq-o-musti ney kiya zabt-e-nafas mojh peh haraam;
keh girah ghonchey ki khholti naheen bey mouj-e-nasim.
Ecstatic Love forbids control of heart
without breeze the petals do not part.
ISLAM
According to Allamah Iqbal a Momin is blessed with Faqr-e-Ghayoor

to which the enlightened moderates tauntingly refer to as Ghairat Brigade.

Rooh Islam ki hai noor-e-khudi, naar-e-khudi;
zindgaani kay leay naar-e-khudi noor-o-hazoor.
The fire and light of Ego both the soul of Muslims together bind,
the fire of Self is light for life,
God's existence brings before the mind.

Yehi her cheez ki taqwim, yehi asal-e-namood;
garchih iss rooh ko fitrat ney rakhha hai mastoor
238
(Poshidah.) :
It fortifies the things of life; it is the cause of all display

though Nature always hides this soul
from eyes of mankind far away.

Lafz-e-islam sey Europe ko agar kadd hai tuo khair;
(Nafrat, chirr.) :
doosra naam issi Deen ka hai faqr-e-ghayoor.

If Muslim Faith offends the West,
let West in its own anger burn:
This Faith is known by other name,
to 'Jealous Faqr' now we must turn.
THE GRAVE
Qabar :

Marqad ka shabastan bhi ossey raas nah aaya;
aaram qalandar ko teh-e-khak naheen hai.
Khamoshi-e-aflaak tuo hai qabar mein laikan;
bey qiadi-o-pehnaeyi-e- aflaak naheen hai.
A Darvesh feels no rest at all
beneath the mound of clods and dust
though abysmal dark the grave, its rigours yet bear he must.
In dark and dismal depths of grave silence
239
of skies a man can sense,

but there he can never find environs free and Space.
THE RECOGNITION OF A QALANDAR
Qalandar ki Pehchaan :

Kehta hai zamaney sey yeh dervaish-e-jawan mard;
jaata hai jidhar bandah-e-Haq, tou bhi odhar jaa.
A Darwesh bold proclaims with main and might
my guidance take, tread path quite straight and right.

Hungamey hein meyrey teri taaqat sey ziyadah;
bachta hoa bungah-e-qalandar sey gozar jaa.
(Moqam.) :
Beyond your might and nerves my tumults lie,

with caution great by Qalandar's dwelling hie.

Mien kashti-o-mallah ka mohtaj nah hon ga;
charrhta hoa darya hai agar tou tuo otar jaa.
The help of skiff and guide I do not need,
if you are swollen brook, come down with speed.

Torra naheen jadoo meri takbir ney teyra?
Hai tojh mein mokar jaaney ki juraat tuo mokar jaa.
240
Has not my Takbir broke your charm?

Revoke, if show of courage does not harm.

Mehr-o-meh-o-anjam ka mahasab hai qalandar;
ayam ka markab naheen, raakib hai qalandar.
A Darvesh holds the reins of Time like steed;
ile brings sun, stars and moon to book with speed.
FAQR AND MONKERY
Faqr-o-Rahabi :

Kochh aur cheez hai shaid teri Muslimani;
teri nigah mein hai eik, faqr-o-rahbani.
Perhaps your Faith is so much quaint and queer,
for Faqr and monkery same to you appear.

Sakon parasti-e-raahib sey faqr hai bizaar;
faqir ka hai safinah hamaishah toofani.

Safinah: Kashti.) :
(Aram talabi.( :
Faqr has a loathing great for monkish ease

its boat is ever tossed by stormy seas.

Pasand rooh-o-badan ki hai wa namood oss ki;
keh hai nehayat-e-Momin khudi ki oriyani.
241
(Aashkar karna.) :
He yearns to put to test his frame and soul,

display of Self is his main aim and goal.

Wujood sairafi-e-kainat hai oss ka;
ossey khabar hai, yeh baqi hai aur woh fani.
(Khhota khhara perkhhana.)

Its life like touchstone acts for Cosmos vast;
it knows what will perish and what will last.

Issi sey poochh keh paish-e-nigah hai jo kochh;
jahan hai ya keh faqat rung-o-boo ki toghiyani.
Ask it if things on which your eyes are bent,
are real or merely riot of hue and scent.

Yeh faqr mard-e-Mosliman ney khho diya jabb sey;
rehi nah doulat-Salmani-o-Sulaimani.
Since Muslim true of Faqr has been bereft,
no Salman's Faith or Solomon's awe are left.
The following works are from Armoghan-e-Hijaz (Urdu).
QUATRAIN
*****(4)*****
242

Gharibi mein hon mehsood-e-ameeri;
keh ghairatmand hai meyri faqiri.
Hazr oss faqr-o-dervaishi sey, jiss ney;
Musliman ko sikhha di sar bazairi.
:
(Jiss per ameer bhi hasad karey.(
:
)Kissi kay aagay jhokna.)
Im envied by rich in a poor state too,

as envy for honour is my view.
Shun the faqrs form which may ever lead,
a Muslim to bow in want and need.
TO SIR AKBAR HYDARI PRIME MINISTER
OF HYDERABAD DECCAN
(On Receiving a Cheque of Rs1909/- from the Privy Purse of his Exalted
Highness, the Nizam of Deccan as a token of goodwill)

Sir Akbar Haidari, Sadar-e-Azam Haiderabad Dakkan kay naam; Yom-eIqbal kay moaqah per toshahkhanah Hazoor Nizam ki taraf sey, jo Sahib-eSadar-e-Azam kay matihat hai eik hazaar roopay ka cheque bataur tawazo
wasool honay per.
243

Thha yeh Allah ka farmaan keh shakoh-e-Pervaiz;
duo qalandar ko keh hein oss mein malookanah safaat.
It was Gods order that grandeur of kings,
give to a Hermit who holds the kings wings.

Mojh sey farmaya keh ley, aur shehanshahi kar;
hosn-e-tadbir sey dey aani-o-faani ko sabaat.
(Lamah bhar kay leay.(
:
)Mitt jaaney wala.) :
He bade me, take reins and rule like kings,

with wits beauty show them, the lasting springs.

Mien tuo iss bar-e-amanat ko othhata sar-e-dosh;
kaam-e-dervaish mein her talkh hai manind-e-nabaat.
(Amanat ka bojh.) :
(Kandhon per.) :
(Dervaish ka halaq.) :
(Misri ki tarah.) :
I was ready to lift His Trust on Wings,
each bitter in my palate turns sweet things.

Ghairat-e-faqr magar kar nah saki oss ko qabool;
244
jabb kaha oss ney yeh hai meyri khodaeyi ki zakat.

My faqrs envy but took not this role,
when he said it was His Godships dole.
The quatrains, poems and ghazal reproduced here under are from
Payam-e-Mashriq.
THE TULIP OF SINAI QUATRAINS
-
*****(123)*****

Daroonam jalwah-e-afkaar ein cheist?
Baroon-e-mun hamah asrar-e-cheist?
Bafarma ay hakim-e-noktah pardaaz;
badan aasoodah, jan siyyar, ein cheist?
) ( ) (
[Meyra androon afkaar ki jalwah-gah, yeh kaya?

Mojh sey baahar raaz he raaz, yeh kaya?
Ay hakim noktah bein humein bata,
badan (dunya mein) moqiyyad aur
jan (aasmanon ki) siyyar, yeh kaya?
Inside me is such a play of ideas what does this mean?

Outside me are all these mysteries what does this mean?
Say, you who are wise and have a subtle mind:
245
The body lies still, but the soul stirs what does this mean?
*****(124)*****

Bakhod naazam gadaey bey niazam; tapam,
sozam, godazam, naey nawazam.
Tera az naghmah dar aatish nishanam;

(

)
(
)

Sikandar fitratam, aeinah saazam.
[Mien gadaey bey niaz hon
majhey apney aap per naaz hai;

tarrapna, jalna, godaz hona,
ney nawazi karna (yeh meyra kaam hai).
Mien apney (aatishin) naghmon sey
tojhey aag mein daal deyta hon;
pher tojhey aeinay mein tabdil karta hon
kiyuonkeh mien Sikandar fitrat hon.]
I boast, I am a beggar without need;
I shake, I burn, I melt; I play my reed.
My melody has set thee all ablaze:
Mirrors I make, being Alexanders breed.
246
*****(126)*****

Chih ghum daari, hayat-e-dil z-dum neist;
keh dil dar halqah-e-bood-o-adum neist.
Makhor ay kum nazar andaishah-e-murg;
agar dum raft dil baqi ast ghum neist.
[Ghum kaya, dil ki zindagi mehaz sans sey naheen;

dil halqah-e-hust-o-neist sey baahar hai.
Ay kum nazar mout ki fikr nah kar;
agar dum nikal bhi gaya tuo dil baqi hai, ghum kaya!]
Why sorrowest thou? The heart lives not by breath;
it is not chained to Being and to Death.
Fear not to die, O thou of little sight
though the breath stop, the heart continueth.
*****(127)*****

Tou ay dil ta nashini dar kinaram;
z-tashrif-e-shehan khosh-ter galimam.
247
Daroon-e-seinah-um baashi pas az murg;

mun az dast-e-tou dar ummeid-o-beim.
[Ay dil! Jabb takk tou meyrey pehloo mein hai;

meyri goudrri shahon kay libaas sey behtar hai.
Kaya tou murney kay baad meyrey seinay mein rehey ga?
Mien iss khayal sey ummeid-o-beim mein hon.]
Heart, while thou sittest in the breast of me;
better my rug, than sovereign dignity:
Wilt thou be in my bosom after death?
Lo, all my hopes and fears are fixed on thee.
*****(137)*****

Z-paish-e-mun jahan-e-rung-o-boo raft;
zamin-o-aasman-o-charsoo raft.
Tou rafti ay dil az hungamah-e-Oo;
wya az khalwat abad-e-tou Oo raft.
)(
248
[Meyrey saamney yeh jahan-e-rung-o-boo baqi naheen;

nah zamin hai, nah aasman, nah charsoo.
Ay dil! Tou iss jahan kay hungamey sey
kinarah-kash ho gaya hai;
ya jahan (khod) teyrey khalwat abad sey nikal gaya hai.]
The world of colour and of fragrancy;
earth, sky, dimension, all are gone from me:
Didst thou desert His tumult,
O my heart or hath He left thee to thy privacy?
*****(156)*****

Tou mi-goeyi keh mun hustam Khoda neist;
jahan-e-aab-o-gill ra intiha neist.
Hanooz ein raaz ber mun na-kashood ast;
) (

!

(
keh chashmam aanchih beinad hust ya neist.
[Tou kehta hai keh mien hon aur Khoda naheen hai;
yeh dunya la-intiha hai (yeh kabhi khatam naheen hogi).
Magar mojh per abhi takk yeh raaz he naheen khhola;
keh meyri ankhh jo kochh deikhhti hai
249
woh hai bhi ya naheen!

(Her mash-hood deikhhney waaley
ka marhoon-e-mannat hai.)]
I am, and God is not, thou sayest so:
Water and clay into the boundless go;
Yet I have not resolved this mystery
whether it is mine eye that sees, or no.
*****(157)*****

Bisatam khali az morgh kabab ast;
nah dar jaamam maey aeinah-taab ast,
Ghazaal-e-mun khord burg-e-giyahey;
walley khoon-e-dil-e-oo moshk-naab ast.
[Meyra dastarkhwan morgh kay kabab sey khali hai;

meyrey jaam mein qimati sharab bhi naheen.
Meyra ghazaal ghhas kay pattey khhata hai;
magar oss kay dil ka khoon moshk-e-nafah kay khoon
ki manind (khoshboo-dar) hai.]
I have no roasted fowl on which to sup;
no mirror-shining wine is in my cup;
250
Upon green grasses grazes my gazelle,

yet fragrant musk filleth his heartblood up.
THE YOUNG FISH AND THE EAGLET
Shaheen-o-Maahi :

Maahi bachah-e-shokh beh shaheen bachah goft;
ein silsilah-e-mouj keh beini hamah daryast.
[Eik shokh bachah-e-maahi ney shaheen bachah sey kaha;

tou yeh jo silsilah-e-mouj deikhhta hai, yeh sara darya hai.]
A sprightly young fish said to an eaglet:
This succession of waves that you see is a single sea;

Daraey nehungaan kharoshindah-ter az maikh;

dar seinah-e-oo deidah-o-nadeidah bala-hast.
[Iss mein aisey nahung hotay hein
jo baadalon sey barrh kar garaj rakhhtey hein;

alawah azein iss kay seinay mein
kaeyi deikhhi undeikhhi balaein hein.]
And it contains crocodiles that bellow
more loudly than thunder clouds;
its chest is a storehouse of hazards
251
and dangers known and unknown.

Ba sial-e-garan sung zamin gir-o-sobak khaiz;
ba gohar-e-tabindah-o-ba loulouey
lalast.

[Iss kay andar aisey sialab othhtey hein
jo bhaari bharkam pathar saath laatey hein

aur zamin per taizi sey phisal jaatey hein;
iss kay andar chamakdar gohar aur qimati moti paaey jaatey hein.]
Its huge flood travels swiftly and covers the land;
It has sparkling diamonds and lustrous pearls.

Baroon natwaan raft z-sial-e-hamah girash;
balaey sar-e-mast, teh-e-past, hamah jaast.
[Iss kay hamah-gir moheet sey baahar naheen nikla ja sakta;

yeh hamarey oopar, neichay, her taraf phhaila hoa hai.]
One cannot escape its all-enveloping flood:
Above our heads, under our feet; it is everywhere!

Her lehzah jawan ast-o-rawaan ast-o-dawaan ast;
az gardish-e-ayam neh afzoon shoud ney kaast.
252
[Yeh her lehzah jawan hai, rawan hai, barrh raha hai;
gardish-e-ayam sey nah iss mein kami hoti hai nah ziyadati.]
Young and for ever coursing along!
Revolutions of time have not added to it or diminished it.

Maahi bachah ra sakhon chehrah ber afrokht;

shaheen bachah khandeid-o z-sahil beh hawa khast.
[Bachah-e-maahi ney itnay josh sey baat ki

keh oss ka chehrah sorkh ho gaya;
shaheen bacha moskaraya;
oss ney sahil sey hawa mein orraan bhar-li.]

The young fish spoke with passion and zest,
its face beamed as it spoke.
The eaglet laughed. From the shore it rose into the air.

Zadd bang keh shaheenam-o-kaaram beh zamin cheist;
( )

sehrast keh daryast teh-e-bal-o-per-e-mast.
[(Pher faza sey) awaaz dei keh
mien shaheen hon zamin sey meyra kaya kaam,

sehra ho keh darya,
sabb hamarey baal-o-per kay neichay hein.]
Saying out loud: I am an eagle, what have I to do with earth?
Sea or desert everything is under our wings!
253

Bagozar az sar-e-aab-o-beh pehnaey hawa saaz;
ein noktah nabeinad magar aan deidah
keh
beinast.
[Pani sey nikal kar hawa ki wosaat mein aa;

iss noktah ko wohi ankhh deikhh sakti hai jo beina ho.]
Leave the water, befriend the vastness of space!
Only an observant eye will see the point of it.
THE GLOW-WORM
Kirmak-e-Shabtaab :

Shonidam kirmak-e-shabtaab mi-goft;
nah aan mooram keh kas nalad z-naisham.
[Mien ney sonna jugnu kaeh raha thha;

mien chewanti naheen hon
keh koeyi meyrey kaatnay sey faryaad karey.]

I hear the glow-worm said to itself,
I am not an insect that hurts with its sting.

Tawaan bey mannat bigangaan sokht;
napindari keh mun pervanah kaisham.
254

[Dosaron kay ehsan kay baghair
bhi jala jaa sakta hai;
mut samajh keh mien pervaney ki manind hon.]
One can burn in ones own fire. So do not regard me
as a moth that has to fling itself into a flame.

Agar shabb-e-tirah-ter az chashm-e-ahoost;
khod afrozam
chiragh-e-rah khwaisham.
[Agar raat chashm-e-aahoo sey bhi ziyadah kaali hai;

tuo mien apna rastah roshan karney kay leay
khod apna chiragh jalata hon.]
If the night be dark as deers eyes, I light my path myself.
THE WINE REMAINING GHAZAL
-
*****(20)*****

Baz beh sormah-e-taab deh chashm-e-karishmah zaaey ra;
) (
zouq-e-janoon duo chund kon shouq-e-ghazal saraey ra.
[Apni karishmah saaz ankhh ko sormah sey pher taiz kar;
255
aur (iss tarah) ghazal saraeyi kay zouq mein

janon mila kar duochand kar dey.]
Let surma brighten once again your magic-working eyes,
and let my frenzied urge to sing about them be intensified.

Naqash-e-digar traaz deh Adam pokhtah-ter biaar;
laabat-e-khak saakhtan mi-nasazad Khoda ra.

[Naeyi qisam ka naqsh sabat kar, pokhtah-ter Adam laa;
matti ki gorriya banana Khoda ko zaib naheen deyta.]
Invent another pattern, and create a new, maturer man.
It does not suit a God to fashion dolls of clay.

Qissah-e-dil nagoftani ast dard-e-jigar nahoftani ast;
khalwatiyan koja berum lazzat-e-haey haey ra.
[Qissah-e-dil biyan naheen kiya jaa sakta;
dard-e-jigar chhopa kar rakhhney waali cheez hai;

ay khalwat mein rehney waalo!
Mien lazzat-e-foghan ka kaya karon?
(Yeh mojhey nalah-o-faryaad per majboor karti hai)]
The story of my heart is best untold,
my anguish best concealed.
But, O my confidants, what shall I do
about the pleasure of complaining?
256

Aah daroonah taab ko ashk-e-jigar godaaz ko;
shishah beh sung mizanum aql-e-girah kosha ra.
) (

[Kahan hai aisi aah jo andar ko jala dey?
Mien aql-e-girah kosha kay shishay ko sung per maarta

(aur choor choor karta) hon.]
Where is the breast-inflaming sigh
and where the heart-dissolving tear?
Stones to hurl at the mirror of the knot-resolving intellect.

Bazam ra beh bagh-o-ragh kash zakhmah bataar-e-chung zun;
baadah bakhor ghazal saraey bund kosha qabaey ra.
[Bagh-o-ragh mein majlis aarastah kar,

taar-e-chung ko mizraab sey chhairr;
sharaab pee, ghazal gaa aur qaba kay bund khhol dey.]
Assemble in the garden and the meadow, and play the lute,
drink wine, sing ghazals, and unbutton your qabas.

Sobh dameid-o-carvaan kard namaz-o-rakht bost;
tou nashonidaheyi magar zamzamah-e-daraey ra.
257
[Puo phhati, carvaan ney namaz adaa ki

aur rakht-e-safar bandha;
magar tou ney shaid dara ka zamzamah naheen sona.]
It is daybreak.
The caravan has said its prayers and is all set to start.
Perhaps you have not heard the starting-bell.

Naaz-e-shahaan nami kasham zakham karam nami khoram;
dar nigar ay hawus faraib-e-himmat ein gadaey ra.
[Nah mien padshahon kay naaz othhata hon,

nah mien onn kay karm ka zakham khhata hon;
ay hawus faraib! Mojh gada ki himmat deikhh.]
I do not bear with monarchs airs, nor do I seek their favours.
O greed-deluded man, look at a paupers bravery.
The last ghazal is from Zabur-e-Ajam.

GHAZAL - PART ONE
*****(7)*****

Basadaey dardmandey banawaey dilpazirey;
khom-e-zindagi koshaadam bajahan-e-tishnah meeray.
258

[Mien ney apni sadaey dardmand
aur nawaey dilpazir sey;
tishangi sey qarib-ul-murg jahan kay leay
khom-e-zindagi kay monh khhol diay hein.]
With a song of agony, with a sweet, soft melody,
to a dying world athirst Lo: lifes flagon I have burst.

Tou barooey bey nawaey dar aanjahan koshaadi;
(

)
keh hanooz aarzoaish nadameidah dar zamirey.
[Aap ney eik faqir-e-bey nawa kay leay

iss jahan ka darwazah khhol diya;
jiss ka tassawar abhi insani zehan mein naheen obhra.

(Alam-e-nau hai abhi pardah-e-taqdir mein;
meyri nigahon mein hai oss ki sehar bey hijab - Iqbal.)]
In the way as beggars are Thou hast set that world ajar
ere the ambition to attain Ever sprang in mortal brain.

Z-nigah-e-sormah saaey badil-o-jigar raseidi;
chih nigah-e-sormah saaey duo nishanah zadd beh teeray.
259
[Aap apni nigah-e-sormagein sey

meyrey dil-o-jigar kay andar otar gaey;
kaya nigah-e-sormah-sa hai!
Jiss ney eik teer sey duo shikar kar leay.]
Twas Thy surmah-shaded eye heart and soul were ravished by;
O, the archery of it, with one shaft two marks to hit!

Neh nigah-e-narasaim chih bahaar jalwah daari;
keh bibagh-o-ragh nalam cho tadro-e-nau safirey.
[Aap ney meyri nigah-e-narasa ko
kis bahaar-e-jalwah sey nawaz diya;

kiyuonkeh mien bagh-o-ragh mein
taer-e-nau aamoz ki manind faryaad konan hon.]
What a springtime of delight greets my underserving sight!
Hear me in the meadow sing, like a new thrush caroling.

Chih ajab agar duo sultan bawaliyatey nagunjad;
ajab einkeh mi-nagunjad baduo alamey faqirey.
(-
[Agar duo sultan eik waliyat mein naheen samatey,
tuo iss mein taajob kaya;
taajob ki baat tuo yeh hai keh
260
eik faqir duonon jahanon mein naheen samata.

(Duonon jahan dey kay woh samajhey keh khosh raha;
yan aa-parri yeh sharm keh takrar kaya karein Ghalib.)]
Not so strange, if monarchs, twain in one kingdom cannot reign,
as that both the worlds are less than one dervish to possess.
14th February, 2014
INQILAB
INDIVIDUAL LEVEL
MOMIN - KHUDI
In most of the poems included in previous volumes there is mention of
Allamah Iqbals philosophy of khudi, which was often translated as ego
or self. These English words and their other equivalents do not convey
the correct meanings of term khudi used by Allamah.
The philosophy of khudi can only be comprehended by studing all that
Allamah has said in this context; especially the next two volumes which
exclusively deal with the subject. This chapter at best can serve as
introduction to the main theme of Iqbals philosophy.
While endeavouring to understand this, it must be borne in mind that
khudi is the golden fibre of which Momin is made of. Ishq and
faqr, the two character traits of Momin, are only the means
to help strengthening, refining and shining this golden
strand.
In the introduction of Bang-e-Dara Dr. M.A.K. Khalil writes: Struggle
against evil is incumbent upon Man and is his duty and destiny as the
261
vicegerent of God. It is more so upon a Mu'min because he has been

endowed with the Holy Quran and all previous divinely revealed books for
guidance. This struggle is in spiritual, intellectual as well as material fields.
It requires creation and development of spiritual, intellectual as well as
material strength. Spiritual and intellectual strength can be achieved only by
developing Khudi, so as to create appreciation of one's potential and develop
spiritual and moral strength to face evil.
Dr Khalil adds: The most important component of the development of
Khudi is an ardent and sincere Love of God and appreciation of Abdiyat. A
living faith, not just blind belief, in the Existence of God as well as
comprehension of His Essence and Attributes is needed. The more important
part of this is the belief in God being the sole Arbiter of human destinies. It
is necessary to understand that He is not only the Creator of the universe but
is also its eternal and sole Lord and Master. (Quran 2:29, 255). The Holy
Quran provides the recipes for developing the spiritual strength necessary
to struggle against the evil and to establish the Kingdom of God on earth.
He also observes: Early in his life Allamah Iqbal realized his duty to
prepare the Muslim Ummah for this struggle so that it may be able to attain
its rightful place from which it may be able to free all mankind from the
evils from which the Ummah had freed itself.
In notes Dr Khalil explained the khudi. This word is usually translated
into English as ego or self. According to the New Webster's Encyclopedic
Dictionary ego means the subject which is conscious of itself, thinks, has
experience of, and determines the outside world as the object or non-ego.
According to the same source self means the individuality or nature of a
person or thing; a person's nature or an aspect of it, as revealed by his
behavior .Khudi is also a technical term of tassawwuf which will be the
subject of our discussion. Though the adequate elucidation of the concept
of Khudi would need a separate book, some of which already exist, some
explanation of it is necessary at this stage to understand several poemsand
to obtain an understanding of this very important component of the thought
of Allamah Iqbal. As has been stated earlier Islamic thought was influenced
most by the Greek philosophy, out of the four philosophies existing at the
time of the advent of Islam, viz. Greek, Persian or Zoroastrian, Hindu and
Chinese. As also stated earlier this influence came into Muslims directly as
well as through Christian literature, which had been greatly influenced by
the Greek philosophy.
262
These philosophies considered the Universe as eternal or the creation of

a fortuitous accident or a playful act of the gods, or at best an impulsive Will
of the Supreme Being in the Pantheon. Regarding Man the Greek philosophy
of Idealism denied the very existence of Man beyond being an insignificant
part of the Universe, which itself was considered to be only a figment of
human imagination, with no real existence.
The Christian thought added to it the concept of primeval sin
committed by S. Adam (A.S.) on account of which he was expelled from
Paradise. The Holy Quran rejected all these theories and declared that the
Universe was created by God with a purpose, was well planned and was not
eternal as previously explained in some detail. In complete negation and
contradiction of these philosophies the Holy Quran presented the opposite
view. It designated Man as the masterpiece of creation, created in the best of
molds, God's own image, endowed with free will and designated as the
Khalifah or vicegerent of God on earth (The Holy Quran 2:30; 6:2, 164,
165; 10:99, Note 1480 in the reference in Appendix III, No. 8; 15:26, 29;
16:4-8; 90:8-10; and 95:4). Allamah Iqbal has adopted the same view and
has propagated it throughout his works. It will be right to consider khudi as
the strongest pillar of his philosophy. Though Man has been created from
lowly elements, symbolized by clay in the Holy Quran, he owes his
superiority to the possession of a special faculty which is rather inexplicable,
though it has been known by different names, such as spirit, soul, rooh,
mind, conscience, etc. Each one of these words is a collective name for the
Divinely endowed qualities of comprehension, pious affections, spiritual
insight and free will. These faculties were meant to enable Man to
understand, appreciate, judiciously manage and benefit from the Universe.
In the whole creation of God Man was the only entity who could appreciate
the Wujood (Existence) of God and comprehend His Zaat (Essence). Other
creatures, inanimate as well as animate are incapable of these attributes and
have only an involuntary existence, following the physical laws of the
Universe which is their destiny.
Such a being as Man would obviously have a superior concept of his
own entity, its purpose, aims and end. Allamah Iqbal calls this faculty Khudi.
He has very beautifully explained this potential of Man for comprehension
of the Creator Khudi is comprised of the following four components:
Realization of the superiority of Man and the potential of his spiritual
powers.
263
Comprehension of the relative values of Intellect and Love (or

Intellect and Intuition, or the Head and the Heart).
Comprehension of the controversy of Khair and Shar" (Good and

Evil).
Comprehension of the human desire for eternal life. This desire is

universal and has existed in Man since his creation
Allamah Iqbal has recommended the following program for the
development of khudi in the book Asrar-i-Khudi (The Secrets of the Self)
(next volume):
Love of God and the Holy Prophet S.A.W.
Obedience of God and the Holy Prophet S.A.W., based on the Love
mentioned above.
Distancing one self from Fatalism which is an offshoot of Plato's
philosophy.
Abstention from asking favors from any other than God.
Creation and procreation of objectives and ideals. The best of these
are to exalt and propagate the name and commandments of God by all
means possible and to enact and establish them after attaining the
necessary political and material power.
Holding fast to the characteristic Islamic traditions in order to attain
and continue honor in material life.
Instead of trying to attain eternity by merging with the Essence of God
by annihilation of the self and divorcing the material life one should
submit his will to the Will of God and attain fulfillment of His slavery.
Attainment of the vicegerency of God as the final stage when a person
can and should establish the Kingdom of God, or the Islamic State on
earth.
The climax of Khudi consists in merging the individual's Khudi into
that of the Ummah. Allamah Iqbal designates this as Bekhudi. He has
discussed this in his other book Rumuz- i-Bekhudi (The Mysteries of
Selflessness) (the volume after next). This book is complementary to Asrari-Khudi and transcends, by far, the boundaries indicated by its name. It is a
treatise on the plan and constitution of the Islamic State on the basis of the
Holy Quran and Hadith
264
It will be seen from the foregoing that the prescription for

developing Khudi is the same as that of Islam. In that sense it completes the
argument that the potential of Man for full development cannot be attained
by any method except accepting Islam as one's way of life and submission of
one's will to the Will of God.
It is anomalous as well as unfortunate that the concept of Khudi, the
strongest pillar of Allamah Iqbals philosophy, should also become the focus
of strongest criticism. This criticism is based on two misunderstandings. The
first misunderstanding is the concept of Fatalism, which is an offshoot of the
theory of Wahdat al-Wujood. Under the influence of this theory many later
Sufis, specially those in Persia and India held fast to the notion that a person
could not obtain the knowledge of and proximity to God without divorcing
all material worldly objects including one's own person. The latter meant
annihilation of the self. The whole discipline of this is nothing short of
asceticism, which the Holy Quran and the Holy Prophet S.A.W. have
categorically condemned. In spite of this most Sufi literature of the Persian
and Indian origin insists on annihilation of the self and renunciation of all
material objects for attaining the Pleasure of God and attaining His
proximity. The self is mistakenly taken to be an equal of and contender
with God, which must be eliminated for attaining His Ma`rifat and
proximity. The concept that the self was a potential gift of God which
could be used profitably, through suitable training and discipline to obtain
the best of both worlds remained foreign to their intellects.
Allamah Iqbal realized this and has clearly stated that the
present degenerated condition of the Muslim Ummah was in
the greatest measure due to distancing itself from the efforts
to develop the self in the service of God and Man. A little
study of and contemplation on the two books discussed here
would show that the concept of Khudi is closer to Islam than
that of Fatalism. This matter has been discussed by
specialists in Iqbalics and may be studied by those anxious to
do so
Majority of Allamah Iqbals poetical works qualify to be
included under the subject of khudi, but this chapter begins
with some ghazals from Bal-e-Jibril.
GHAZALEIN PART TWO
265
***** (3) *****

Woh harf-e-raaz keh mojh ko sikhha gaya hai janon;
Khoda mojhey nafas-e-Jibril dey tuo kahon.
The breath of Gabriel if God on me bestow,
I may in words express what Love has made me know.

Sitara kaya meri taqdir ki khabar dey ga;
woh khod fraakhi-e-aflaak mein hai khwar-o-zabon.
How can the stars foretell what future holds in store?
They roam perplexd and mean in skies that have no shore.

Hayat kaya hai, khayal-o-nazar ki majzoobi;
khudi ki mout hai andaishah-haey goonagon.
To fix ones mind and gaze on goal is life, in fact:
To egos death to lead the thoughts that mind distract.

Ajab maza hai, mojhey lazzat-e-khudi dey kar;
woh chahtey hein ken mein apney aap mein nah rahon.
How strange! The bliss of self having bestowed on me
God mighty will that I beside myself should be.

Zamir pak-o-nigah boland-o-musti-e-shouq;
266
nah maal-o-doulat-e-Qaron.
nah fikr-e-Aflaton.
(Bani Israel ka amir-tareen shakhs jo rah-e-Haq sey hut gaya.

Oss per samjhaaney bojhaaney ka bhi koeyi asar nah hoa
aur Allah ney ossey oss kay khandan kay saath
zamin mein dhansa deya.)
I neither like nor claim Platos thought or Croesus gold:
Clean conscience, lofty gaze and zeal is all I hold.

Sabaq mila hai yeh Miraaj-e-Mostafa (S.A.W.) sey mojhey;
keh alam-e-bashriyat ki zadd mein hai gardon.
By Holy Prophets Ascent this truth to me was taught,
within the reach of man high heavens can be brought.

Yeh kainat abhi natamam hai shaid;
keh aa-rehi hai damadum sadaey kon fayakon.

(Quran ki oss ayat ki taraf asharah
jiss mein kaha gaya hai keh Allah ney kainat paida kartey waqt
Kon kaha aur kainat paida ho gaeyi.)
The Life perhaps is still raw and incomplete:
Be and it becomes eer doth a voice repeat.
267

Ilaaj aatish-e-Rumi kay soz mein hai tera;
teri khird peh hai ghalib Farangiyuon ka fason.
Through his bounty great my vision shines and glows,
and mighty Oxus too in my pitcher flows.

Issi kay faiz sey meyri nigah hai roshan;
issi kay faiz sey meyrey saboo mein hai Jaihon.
(Turkistan ka mashoor darya.) :

The West hath cast a spell on thine heart and mind:
In Rumis burning flame a cure for thyself find.
*****(4)*****
!

Alam-e-aab-o-khak-o-baad! Sirr-e-ayan hai tou keh mien;
woh jo nazar sey hai nehan, Oss ka jahan hai tou keh mien.
O myriad - coloured earth! Which of us is a secret revealed?
And which of us is the world the Invisible One loves more?

Woh shabby-e-dard-o-soz-o-ghum, kehtey hein zindagi jissey;
oss ki sehar hai tou keh mien, oss ki azan hai tou keh mien.
Which of us is the call to prayer,
or the silvery dawn of that night of pain and sorrow
that goes by the name of life?
268

Kis ki namood kay leay shaam-o-sehar hein garm-e-siar;
shanah-e-rozgaar per bar-e-gran hai tou keh mien.
Which of us is affirmed by the revolving day and night?
And which of us is a burden on this vast universe?

Tou kaff-e-khak-o-bey basar, mien kaff-e-khak-o-khod nigar;
kisht-e-wujood kay leay aab-e-rawan hai tou keh mien.
Thou art dust and blind, I am dust and self-aware;
which of us is the crown and glory, ruling all life?
***** (31) *****

Her cheez hai mehz-e-khod nomaeyi;
her zarrah shaheed-e-kibriaeyi.
Every atom pants for glory: greed
of self-fruition earths whole creed!

Bey zouq-e-namood-e-zindagi, mout;
taamir-e-khudi mein hai khodaeyi.
Life that thirsts for no flowering death:
Self-creation a godlike deed.
269

Raaeyi zor-e-khudi sey parbat;
parbat zouf-e-khudi sey raaeyi.
Through self the mustard-seed
becomes a hill: without, the hill a seed.

Taarey awarah-o-kum aamaiz;
taqdir-e-wujood hai jodaeyi.
The stars wander and do not meet,
to all things severance is decreed.

Yeh pichhley pehar ka zard-roo chand;
bey raaz-e-niaz-e-aashnaeyi.
Pale is the moon of nights last hour
no whispered things of friendship speed.

Teyri qandeel hai tera dil;
tou aap hai apni roshanaeyi.
Own self is all the light you need;

Ekk tou hai keh haq hai iss jahan mein;
baqi hai namood-e-simiaeyi.
You are this worlds sole truth,
all else is illusion such as sorceries breed.
270

Hein oqdah kosha yeh khar-e-sehra;
kum kar gillah-e-brahnah paaeyi.
These desert thorns prick many a doubt:
Do not complain if bare feet bleed.
***** (33) *****

Khirdmandon sey kaya pochhon keh meyri ibtida kaya hai;
keh mien iss fikr mein rehta hon, meyri intiha kaya hai.
What should I ask the sages about my origin:
I am always wanting to know my goal.

Khudi ko kar boland itna keh her taqdir sey pehley;
Khoda bandey sey khod poochhey, bata teyri raza kaya hai.
Develop the self so that before every decree
God will ascertain from you: What is your wish?

Moqam-e-goftagoo kaya hai agar mein kimiya-gar hon;
yehi soz-e-nafas hai, aur meyri kimiya kaya hai.
It is nothing to talk about if I transform base selves into gold:
The passion of my voice is the only alchemy I know!
271
Nazar aaein mojhey taqdir ki gehraiyan iss mein;

nah pooch ay hum nashin mojh sey
woh chashm-e-sormah-sa kaya hai.
O Comrade, I beheld the secrets of Destiny in them:
What should I tell you of those lustrous eyes!

Agar hota woh majzoob Farangi iss zamaney mein;
tuo Iqbal iss ko samjhata moqam-e-Kibriaeyi kaya hai.
Only if that majzub* of the West were living in these times,
Iqbal could have explained to him the I am.
(*Allusion to Nietzsche:
the famous self-absorbed German philosopher
who could not interpret his inner experience correctly and was
therefore misled by his philosophical thoughts)

Nawa-e-sobh gahi ney jigar khon kar diya meyra;
Khodaya jiss khata ki yeh saza hai, woh khata kaya hai.
My heart bleeds from the song of the early morning:
O Lord! What is the sin for which this is a punishment?
(Translated by Syed Akbar Ali Shah,
but the first four lines are based
on a partial translation by Annemarie Schimmel)
QUATRAINS
*****(4)*****
272

Khudi ki khalwaton mein gom raha mien;
Khoda kay saamney goya nah thha mien.
Nah deikhha ankhh othha kar jalwah-e-Dost,
qiyamat mein tamasha bun gaya mien.
I was in the solitude of selfhood lost,
and was, it seemed, unaware of the Presence.
I lifted not my eyes to see my Friend, and,
on the Day of Judgment, shamed myself.
*****(12)*****

Khudi ki jalwaton mein Mostafaeyi;
khudi ki khalwaton mein Kibriyaeyi.
Zamin-o-aasman-o-Kursi-o-Arsh;
khudi ki zud mein hai saari khodaeyi.
Selfhood in the world of men is prophethood;
selfhood in solitude is godliness.
The earth, the heavens, the great empyrean;
are all within the range of selfhoods power.
273
*****(36)*****

Khholy jaatey hein asrar-e-nehaani;
gaya dour-e-hadis-e-lan tarani.
Hoeyi jiss ki khudi pehley namodaar;

wohi Mehdi, wohi Aakhar zamaani*.
(* Aakhari zamaney mein aaney wala,
morad hai Muslimanon kay Mehdi kay baarey mein aqidah.)

The veiled secrets are becoming manifest;
bygone the days of you cannot see Me.
Whosoever finds his self first is Mahdi himself,
the Guide of the Last Age.
*****(38)*****

Hakimi, na-Muslimani khudi ki; Kalimi,
ramz-e-penhaeyi khudi ki.
Tojhey gor faqr-o-shahi ka bata don;
gharibi mein nigahbani khudi ki.
Selfhood's apostate is the life of reason;
274
its secret lies in communion with God.

If thou couldst guard it in thy poverty,
thou art indeed a faqir greater than kings.
STANZA

Iqbal ney kall ehl-e-khiyaban ko sonaya;
yeh shear nishat aawar-o-por soz-o-tarbnaak.
Mien surat-e-gul dast-e-saba ka naheen mohtaaj;
karta hai mera josh-e-janon meyri qaba chaak.
Iqbal recited once in a garden in spring
a couplet cheerful and bright in tone and spirit:
Unlike the rose, I need no breeze to blossom.
My soul doth blossom with my ecstasy.
THE MOTH AND THE FIREFLY

Pervanah aur Jugnu

Pervanah
Pervaney ki manzil sey bohat door hai jugnu;
275
kiyuon aatish-e-bey soz peh maghroor hai jugnu?

The firefly is so far removed from the status of the moth!
Why is it so proud of a fire that cannot burn?

Jugnu
Allah ka suo shokar keh pervanah naheen mien;
dervizah gar-e-aatish-e-biganah naheen mien.
God be thanked a hundred times that I am not a moth:
That I am no beggar of alien fire!
THE STARS MESSAGE

Sitarey ka paighaam :

Mojhey draa naheen sakkti faza ki taariki;
meri sarisht mein hai paki-o-drakhshani.
I fear not the darkness of the night;
my nature is bred in purity and light;
!

Tou ay mosafir! Khod chiragh bun apna;
kar apni raat ko dagh-e-jigar sey noorani.
Wayfarer of the night! Be a lamp to thyself;
with thy passions flame, make thy darkness bright.
276
THE SELF
Khudi :

Khudi ko nah dey seim-o-zar kay ewaz;
naheen shoalah deytey sharar kay ewaz.
Barter not thy selfhood for silver and gold;
sell not a burning flame for a spark half-cold;

Yeh kehta hai Firdousi deidahwar;
Ajam jiss kay sormah sey roshan basar.
So says Firdowsi, the poet of vision and grace,
who brought to the East the dawn of brighter days:

Zbeher daram tund-o-baddkho mabash;
tou bayad keh baashi, daram go mabaash.

[Ropay paisey kay leay ghossey mein nah aa
aur apni aadat mein bigaarr paida nah kar;
chahiay keh tou apni asal halat barqarar rakhhey.
Paisah naheen milta tuo nah milley,
teyrey leay kahan zaiba hai keh
277
iss kay peichhey apni insaniyat ko barbaad karey.]

Be not a churl for filthy lucres sake;
count not thy coppers, whatever they may make.
TO THE PSYCHOLOGIST
Mahar-e-Nafsiyat sey

Juraat hai tuo afkaar ki dunya sey gozar jaa;
hein behar-e-khudi mein abhi poshidah jazeeray.
Khholtey naheen iss qolzam-e-khamosh kay asrar;
jabb takk tou issey zarb-e-Kalimi sey nah cheiray.
Transcend the intellect if you have courage to do so:
there are islands hidden in the ocean of the self as yet.
The secrets of this silent sea, however,
do not yield until you cut it with the blow of the Moses rod.
The following poems are from Zarb-e-Kalim.
ETERNAL LIFE
Hayat-e-Abadi :

Zindagani hai sadaf, qatrah-e-neisan hai khudi;
278
woh sadaf kaya keh jo qatray ko gohar kar nah sakay.

Ho agar khodnigar-o-khodgar-o-khodgir khudi;
yeh bhi momkin hai keh tou mout sey bhi mur nah sakay.
(Mousam-e-bahaar ki baarish ka qatrah.
Farsi adab mein yeh mana jaata hai keh agar yeh qatrah
seip mein gir jaaey tou oss mein moti bun jaata hai.)
Life acts just like the mother shell,
it takes in lap the drop of vernal rain
unless it change the drop to pearl
the Shell is worthless quite and vain.
If Self can pick its faults, perfection seek,
and for its perfection mount a guard:
Such man is likely to have lasting life,
perhaps, death may not claim him as reward.
DEATH
Mout :

Lehad mein bhi yehi ghaib-o-hazoor rehta hai;
agar ho zindah tou dil nasaboor
rehta hai.

:
(Mehboob-e-haqiqi sey doori aur oss ka deidar.)
If Self of man perfection gains devoid of rest his heart remains,

279
even in the niche of grave Presence and Absence he must brave.

Meh-o-sitarah, missal-e-shararah yakk duo nafas;
maey khudi ka abud takk saroor rehta hai.
The Moon and stars shine like a spark,
for moments few and then the dark;
the rapture caused by Ego's wine
is as eternal as things divine.

Farishtah mout ka chhoota hai go badan teyra;
terey wujood kay markaz sey door rehta hai.
If your Ego is ripe and mature,
your life from Death becomes secure:
Death's angel may earthly frame contact,
but can not harm your soul, in fact.
IQBAL

Firdous mein Rumi sey yeh kehta thha Sinai;
Mashriq mein abhi takk hai wohi kaasah, wohi aatish.
In Eden Sinai to Rumi told that people living in the East,
still eat their bread and beans from begging cups
they have not made progress least.
280

Hallaj ki laikan yeh rawaiyat hai keh aakhar;
ekk mard-e-qalandar ney kiya raaz-e-khudi faash.
Hallaj relates that thus at last
a man in India has appeared
who with efforts firm and strong,
the webs that hid the Self has cleared.
Following poetical works are from Payam-e-Mashriq.

THE TULIP OF SINAI QUATRAINS
-
*****(13)*****

Dila naaraey pervanah ta-kay;
nagiri shiwah-e-mardanah ta-kay.
Yakkey khod ra beh soz khwaishtan soz;
tawaf-e-aatish-e-biganah
ta-kay.
) !(

( )
[Ay dil!
Tou kabb takk pervaney ki tarah ankhhein bund rakhhey ga;

kabb takk tou mardanah andaaz ikhtiyar naheen karey ga.
281
Zara apney aap ko apni aag mein jala (kay deikhh!);

(pervaney ki manind) dosray ki aag ka tawaf kabb takk.]
How long, my heart, will you be as foolish as the moth?
How long will you be unlike a mans heart?
Just for once let your own fire consume you:
How long will you fly round the fire of others?
*****(88)*****

Chih porsey az kojaim cheistam mun?
Beh khod paichidah-um ta zeistam mun.
Darein darya cho mouj-e-biqararam;
agar ber khod napaicham neistam mun.

) (

[Kaya poochhta hai keh
mien kahan sey aaya hon aur kaya hon;

mien apney gird ghhoomta hon iss leay zindah hon.
Mien iss darya (-e-kainat) mein
mouj-e-bey qarar ki manind hon;
282
agar apney aap sey wabastah nah rahon,

tuo meyri husti khatam ho jaati hai.]
O ask not what I am, or whence came I:
Tis self-involvement I am living by:
Within this sea I am a restless wave,
and when I am no more involved, I die.
*****(107)*****

Z-aaghaz-e-khudi kas ra khabar neist;
khudi dar halqah-e-shaam-o-sehar neist.
Z-Khizr ein noktah-e-nadar shonidam;
)
(
keh behar az mouj-e-khod deirinah-ter ast.
[Khudi kay aaghaz ki kissi ko khabar naheen;

khudi shaam-o-sehar kay halqay mien naheen samati.
Mien ney yeh nadir noktah Khizr (A.S.) sey sona hai;
keh behar apni mouj sey qadim-ter naheen.]
The origins of selfhood no man knows,
to dawn and eve no fellowship it owes.
I heard this wisdom from the heavenly guide:
Not older than its wave the Ocean flows.
283
*****(110)*****

Z-khak-e-nagistaan ghonchaheyi rast;
keh khwab az chashm-e-oo shabnam farou shost.
Khudi az bey khudi aamad padeedar;
jahan-e-daryaft
aakhar aanchih mi-jost.
(
)
[Dunya ki khak sey nargis ki kali paida hoeyi;

pher oss ki ankhh sey shabnam ka asar dhoya.
Bey khudi sey khudi zahar hoeyi;
jahan ney aakhar woh cheez pa-li
jiss ki woh talash mein thha.
(Milad-e-Adam ki taraf asharah hai)]
In the narcissus bed a bud did rise,
the dew of dawn washed slumber from its eyes.
Self out of selflessness appeared,
and so what it had sought, the world did realize.
TRIFLES
284
*****(3)*****

Kalak ra nalah az tehi maghzi ast;
(
)
( )
qalam sormah ra sariri neist.
[Qalam ka rona iss ki tehi maghzi (bey aqli) kay bais hai;
(vernah) qalam-e-sormah awaaz paida naheen karta.]
The reed-pen, being hollow, makes a noise;
the pencil, being solid lead, makes none.
*****(5)*****

Gul goft keh aish-e-nau bahaarey khoshter;
yakk sobh-e-chaman z-rozgaarey khoshter.
z-aan paish keh kas tera badastar zanad;
mordan bekinaar-e-shakhsaarey khoshter.
[Phhool ney kaha keh
nau bahaar ka aish kaya khoob hai;

chaman ki eik sobh saari dunya sey behtar hai.
285
Paishter iss kay keh koeyi tojhey

apni dastaar mein aawaizan kar ley;
shakhsar per mur jaana he behtar hai.]
Sweet is the time of Spring, the red Rose cried;
sweeter an hour here than an age outside;
Before some lover plucks you for his cap,
sweetest to die in this green gardens lap.
At the end some a ghazal from Zabur-e-Ajam.
GHAZAL PART TWO

Duo alam ra tawaan deidan baminaey keh mun daaram;
koja chashmey keh beinad aan tamashaey keh mun daaram.
[Meyrey pass jo jaam hai oss mein
duonon jahan deikhhey jaa saktey hein;

kahan hai woh aankhh jo woh deikhhey
jissey mein deikhh raha hon.]
Both worlds may be seen in the wine-pitches I have!
Where is the eye to view the sights I see?

Digar devanaheyi ayad keh dar shehar afgand hooey;
duo sadd hungamah khaizad z-soudaey keh mun daaram.
286
[Eik aur devanah aya,
jiss ney shehar mein naarah-e-mustanah boland kiya;

meyrey janon sey sainkarron hungamey paida ho rehey hein.]
There will come another man, possessed, who will shout hu in the city;
two hundred commotions will arise from the obsession I have.

Makhor nadaan ghum az tareeki-e-shabb-ha keh mi-ayad;
keh choon anjam drakhshad dagh-e-seimaey keh mun daaram.
[Nadaan! Raaton ki tareeki sey dilgir nah ho;
meyri paishani per dagh hai woh sitarey ki tarah chamak raha hai.]
Do not worry, ignorant one, at the approaching darkness of nights;
for the scar of my forehead sparkles like stars.

Nadim-e-khwaish mi-saazi mera laikan az aan tarsam;
nadaari taab-e-aan ashoob-o-ghoghaey

keh mun daaram;
[Tou mojhey apna saathi tuo banata hai laikan mien darya hon;
keh tou meyrey aashoob-o-ghogha ki taab naheen la sakkey ga.]
You take me as your companion, but I am afraid
that you are not up to the tumult and uproar I have raised.
19th February, 2014
287
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PEARLS

The Wine Remaining Ghazalein 33.. -

The Message 103.

The Beauty and Love 106.....

Ghazalein Part One 110........

INQILAB: INDIVIDUAL LEVEL MOMIN ISHQ - II .146

INQILAB: INDIVIDUAL LEVEL MOMIN FAQR .....210

The Tulip of Sinai Quatrains 263. -

The Young Fish and the Eaglets 269

The Wine Remaining Ghazal 274... -

Ghazalein Part Two 285...

Teri dunya mein mien mehkoom-o-majboor;

issi sey raishah-e-maani mein num hai.

Shabani sey Kalimi duo qadam hai.

Harun said to his son when his hour came,

THE INFIDEL AND BELIEVER

Thus Khizr to me did speak last day on river banks.

(Seiqal kiya hoa; chamkaya hoa.)

(Bijli ki tarah chamkila.)

(Translated by Syed Akbar Ali Shah)

(Chirriya aur kabootar) :

he much aspires his noose to cast

new with moment's change and every hour;

yeh char anasar hon tuo banta hai Musliman.

(Qahaari: Jiss sey doshman dar jaaey.)

(Bakhshash, khata kaaron sey dargozar karney wala.)

(Azmat aur bazorgi wala.) :

like workshop, can provide,

The Wheel of Fate spins hundred times

adhere to what Fate pre-ordains:

This four-liner is from Armoghan-e-Hijaz (Urdu).

(Dil aawaiz: Dil lobhaney waali.) :

(Kum milney jolney wala.)

The talk of a Muslim is always sweet,

Payam-e-Mashriq has quite a few poetical works on the subject which

[Meyrey saaz-e-jan mein nawa Aap kay mizrab sey hai.

without You I die. But my Unique One,

[Kissey dhondtey ho, kiyuon paich-o-taab mein ho?

aur kochh naheen deikhho gay;apni talash karo gay tuo

Ay meyrey samandar, ay meyri kashti, ay meyrey sahil!

daroon-e-oo nah gul piada nah khaar ast.

[Mien kaya kahon keh naiki aur baddi kaya hai;

magar yeh dard-o-ghum khoob hai;

Sikandar meyrey aish ko kaya jaaney;

cho kawam seinah ra laaley ber aaram.

[Nah mien aala nasal kay ghhorrey per sawar hon;

keh khhodein ja kay maadun ko Ghalib)]

(Translated by M. Hadi Husain)

[Dil-e-bibaak kay leay sher bhi paharri bakkri hai;

agar tou khoufzadah hai tuo oss ki her mouj mein

[Mien naheen janta keh mien sharab hon

Jabb mien apni nazar dil per markooz karta hon

Tou goeyi taer-e-ma zir-e-daam ast;

chasaan gunjeid dil andar gill-e-ma.

[Hamarey dil mein tamanna kaisey paida hoti hai?

Meyri ankhh sey kon deikhhta hai, kaya deikhhta hai?

jahan bowud aan keh tasweer-e-jahan bowud.

[Jabb mien fout honay kay baad

tuo mojhey iss zamin-o-aasman ka khayal aaya.

[Ay dil! Hayat ka raaz kali sey samajh;

[Mien lalah-e-khodrao ka mizaaj pehchanta hon;

Bagh ka parindah majhey iss leay apna dost samajhta hai;

[Yeh dunya bus aarzoo ka naghmah-e-zaar hai;