Pearls From... Vol-V

PEARLS
FROM
A STREAM
(A study of Allamah Mohammad Iqbals poetry)
VOLUME-V
CONTENTS
INQILAB: APPLY AND DISCERN: PART ONE ....8
An Ode to India 12..
The National Anthem for the Indian Children
15
Wataniyat 19......
Advice 22...
Rama 25
Nanak 28
The Muslims and Modern Education 31..........
Religion 35...
Religion 37...
Shakespeare 38
The Travelers Guide 40.........
Humourous Poems 69.........
INQILAB: APPLY AND DISCERN: PART TWO .....83
Ghazalein 83
Quatrain 87.
Lenin Before God 88...
Song of the Angles 94..
Gods Command 95...
Mendicancy 98..
Church and State 99..
The Eart is Gods
101
At Napoleons Tomb 102
2
Mussolini 104
A Question 107..
To the Punjab Peasant 107.
Cinema 109
Politics 110..
Europe 111...
Freedom of Thought 112
Stanza 113.
INQILAB: APPLY AND DISCERN: PART THREE ...114
The Frankish Man 114
Question 115
Veil 116...
Solitude 117......
Woman 118.
Emancipation of Women 119...
Protection of the Weaker Vessel 120..
Education and Women 121.........
Woman 122.
Quatrain 123.......
Religion and Crafts 125.
Creation 126.........
Madness 127.
To His Own Verse 129...
Paris Mosque 129..
Literature 130..
Vision 131........
3
Theatre 132.
Ray of Hope 134.
Hope 138..
Eager Glance 140...
To Craftsmen ...
142
Ghazal 143...
Being 145...
Melody 147...
Breeze and Dew 148.........
The Pyramids of Egypt 150.
Fine Arts 151.
Dawn of the Park 152..
Khaqani 153............
Rumi 155.
Newness 156..
Mirza Bedil 157......
Grandeur and Grace 159.
The Painter 160..
Lawful Music 161
Unlawful Music 163.
Fountain 164.
The Poet 164.
The Great Man 166......
New World 167...
Invention of New Meanings 168.....
4
Zest for Sight 169.........

Verse 170
Dance and Music 171...
Discipline 171
Dance 172.
Communism 173.
The Voice of Karl Marx 175...
Revolution 176
Flattery 177
High Offices
178
Europe and Jews 179.
Bolshevik Russia 180..
Statesmanship of the Franks 181...
To the Egyptians 181...
Abyssinia 182...
Orders of Satan to His Political Progeny
184.
League of the Nations of the East 185
Eternal Kingship 187...
Democracy ...........
188
Europe and Syria 188.........

Mussolini 189
Tutelage 191.........
Secular Politics ...
193
5
Cultures Snare 194

Advice 195.....
A Pirate and Alexander 196.
League of Nations 197..
Syria and Palestine 198..
To the Palestinian Arabs 199..
Psychology of Sovereignty 200...
INQILAB: APPLY AND DISCERN: PART FOUR .202
The Wisdam of the West 202..........
Democracy 207...
Civilization 208
A Message to the West 210.....
The League of Nations 229.
Schopenhouer and Neitzsche 230.
Philosophy and Politics 233.
An Assemblage in the Other World 234.
Neitzsche .
241
Einstein 242..
Byron 245..
Neitzsche 247
Jalal and Hegel 249
Petofi 253..
Dialogue Between Auguste Comte and the Labourer
255
Hegel 260...
Jalal and Goethe 261...

Bergsons Message 261......
The Wine-shop of the West 265.......
Dialogue Between Lenin and Kaiser Wilhelm
267...
Philosopher 272....
Poets 274
The Tavern of the West 276...
A Word to England 279........
Division Between the Capitalist and the Labourer
281
The Labourers Song 283
The Freedom of Sea 287...
Gazalein .....
288

INQILAB
APPLY TO DISCERN
PART ONE
The enunciation of La and Illa does not mean rejection of all gods and
affirming the God by mere words of mouth. It is a simple statement of
doctrine for bringing change for the betterment of humanity. It is not likely
to produce the positive results unless applied to regulate all domains of
human activity.
The application has to be wholesome as well as systematic. It must
begin with discerning right from wrong; true from false, real from fake,
good from evil. It implies rejecting all that has been evolved in the name of
ghair-Allah and is in conflict with Divine revelations.
After having finished the sifting process; the reality, the truth, and the
good has to be acknowledged and affirmed without speck of any doubt. This
is the choosing of right path in the light of all that has been revealed upon
Mankind through prophets. These are the preliminaries for embarking upon
the Path prescribed by Allah.
The setting upon the journey towards Allah, which is never ending, has
to continue under all circumstances irrespective of difficulties encountered
and worldly losses suffered. This is what means embracing and practicing
Divine revelations; and this is the only path that leads the Man to his rightful
place in this universe
In the first half of the last Volume Allamah Iqbals doctrine of
revolution was stated and explained. In the second half his views about the
tussle that ensues between intellect and intuition, reason and revelations
were enumerated. This tussle is also never ending, but essential for
discerning the right path.
Like all those who want to tread the right path Allamah Iqbal also went
through this phenomenon. As result of that Allamah rejects all concepts and
systems, traditions and values evolved and imposed upon humanity, which
are in conflict with Divine revelations. At the same time he accepts all that
has been proved useful for the Mankind. Iqbal terms that as the lost treasure
of the true believers which should be taken back and owned as such.
This basic tenet of the Faith has to be so manifested that its reflection
could be seen in every individual as well as collective activity in a society.
Each individual must strive for applying it in his private and public life and
at the same time the society as a whole should regulate itself accordingly.
When Allamah applied this principle to his contemporary society and
the state, he found a lot that was drastically wrong. While advising the need
for change he criticized those responsible for the degeneration and he never
minced his words in doing that. Often it was the West that came in the line
of fire; so he was labeled as anti-West by some of his critics.
This is a gross misperception about him. The fact is that he criticized all
that was in conflict with Islamic teachings, whether it belonged to West or
East. It so happened that during his times most of the world was ruled by the
Western powers, so they had to bear the onus of all the political economic
and social ills that were in vogue.
Allamah cannot be accused of discrimination. He rejects only that
Western political thought which relegated religion to a lower priority;
irrespective what religion was followed by the people. This political thought
in which the religion was relegated, was imposed in most countries under
colonial rule of the West.
The concept of secularism or prohibiting the Church from interfering
in affairs of the State resulted in promotion of materialism or worldly gains
taking priority over spiritual piety and advancement. Resultantly, the religion
was taken out of the charter of duties of the State and governance.
Putting the materialistic concepts into practice nourished the animal
instincts in the Mankind and suppressed humane faculties both in the rulers
and the ruled. Rulers oppression flourished with all its negative effects and
majority of the humanity was shackled in the curse of slavery.
Nevertheless, Iqbal was not always critical of the West. He commended
many things of Western civilization as shall be seen from his poetical works
in the succeeding pages. He also appreciated the motivation behind moves
aimed at bringing change though he did not approve of the solutions
prescribed by the initiators.
Allamah expressed his views on wide range of subjects, including
politics, international relations, economics, social values, fine arts, literature,
architecture, education and so on in addition to religion. This chapter,
however, comprises of poetical works taken from Bang-e-Dara and subjects
reviewed in those. Most of these have been translated into English by
M.A.K. Khalil; reproduced in the same order in which the poet had placed
them in his book.
9
The subject discussed in the first poem relates to political ideology

of Allamah. Dr Khalil while summarizing Iqbals thoughts about Watan
(homeland) and Qawm (nationality) wrote: Allamah Iqbal has expressed his
love for India and its past and present heroes, and has shown frustration at
the constant strained relations between the Muslims and the Hindus, who
formed the two major nations in India. These poems have created some
misunderstanding about his political ideology. Opinion has been expressed
by some responsible persons that he was initially an Indian nationalist and
was only swept away by the separatist politics of the Muslim League into
what the Indian Hindus call communalism. The fallacy of this erroneous
judgment reflects complete ignorance of his works and thought as well as
the basics of Islam.
Allamah Iqbal was a patriot with great admiration for India, its
landscapes and its great personalities, both past and present. He sincerely
desired not only political independence for India from Britain, but also its
freedom from the economic, cultural and value systems of the West In
spite of Allamah Iqbal's desire for an independent India, unlike his Hindu
compatriots, he was fully alive to the reality that India's independence would
always remain a mirage without Hindu-Muslim amity and presentation of an
agreed upon united front to Britain.
It was also obvious to him that India's independence would be
meaningless to the Muslims if they were held as slaves and untouchables in
their own land He also realized that the under-privileged position of the
Indian Muslims in their own country, and the intransigence of the Hindus in
coming to an amenable solution with them, was in no small way due to the
schisms among Muslims themselves. Consequently, he spent all his poetic
and political skills and efforts in reconstructing and consolidating the
Muslim political thought and effort and left no stone unturned for uniting
Indian Muslims into one solid body by assembling them on the platform of
the Muslim League under its banner.
As early as 1911 The Report on the Census of India 1911 includes
reference to a lecture by Allamah Iqbal on Indian Muslims in which he had
urged the creation of a separate Muslim homeland in India as the only
guarantee for the preservation of Islam in the subcontinent. At that time he
had declared, All men, and not Muslims alone, are meant for the Kingdom
of God on Earth, provided they say good-bye to the idols of race and
nationality, and treat one another as personalities. This sentence has the
rudiments of his thought that the basis for a nation and State could not be
geographical boundaries but ideology.
10
He also realized that before the Muslims could accomplish this task in
the present day world the religious thought in the Muslim world itself
needed to be reconstructed. He endeavoured to do this in his famous
book The Reconstruction of Religious Thought in Islam (1930). This book,
consisting of six lectures delivered by him in Madras and at Aligarh about
1930, was an attempt to reconstruct Muslim religious philosophy with due
regard to the philosophical traditions of Islam and the recent developments
in human knowledge. This book embodies his mature formulation of moral,
social and political philosophy. The important pillars of this thought are:
Dynamism in thought and action.
Re-shaping the teachings of the Sufis on the role of Intuition in the
process of acquiring knowledge.
Enunciation of the concept of the Fard-i-Kamil or The Perfect Man.
Condemnation of the ascetic Sufism of the kind which preached
renunciation of the world as necessary for salvation.
Ijtihad which had to be collective Ijtihad so as to reflect the feelings
of the whole Muslim Ummah and safeguard its interests.
In a way this book constitutes the basis of his social and political
philosophy and mission. Simultaneously, Allamah Iqbal transcended the
bounds of political and religious theory and played an active role in the
politics of the Indian subcontinent. He was also very active in the politics of
his native province of Punjab as well as in the national field. The landmark
contribution of Allamah Iqbal to the cause of the Muslims and Islam was the
first formal presentation of the Pakistan plan in his presidential address to
the All-India Muslim League at Allahabad in 1930.
In the very beginning of the twentieth century he
realized that the secular nationalism of the West as a political
thought was contrary to the spirit of Islam. This concept
started in Europe as a protest against the combined
atrocities of the autocratic Holy Roman Empire (962-1806)
and the theocracy of the Roman Catholic Church. this
movement had resulted from the general awakening in
Central Europe during the Reformation and Renaissance,
which in its turn had been sparked by the creed of freedom
started by the Muslim society in Islamic Spain. It was kept
alive later by the British pursuing their policy of Balance of
11
Power which was directed against the Napolean's Empire

and later the Austro-Hungarian Empire (1867-1918) in
Europe.
Feelings of secular and geographical nationalism were also nurtured
and supported in the Christian dominated provinces of the
Ottoman Khilafah to break it up. All these efforts succeeded in Europe. In
India, however, the situation was very different During his stay in England
and Germany in 1905-08 Allamah Iqbal realized the evils of secular
nationalism and the machinations of Europeans against Muslims and Islam.
This, coupled with his vast and deep study of Islam, convinced him of the
urgent need for propagating the super-national ideal of Islam. He devoted the
rest of his life to achieve this goal
Thus, Allamah Iqbal was a patriot but he never accepted
secular nationalism as a political philosophy for Muslims. Far
from being swayed by the separatism of the Muslim League
he guided the Muslim intelligentsia and the Muslim League
towards the goal of Muslim homeland in the Indian
subcontinent. In this homeland an Islamic State was to be
established which would be the nucleus for the ultimate
creation of a super-national Islamic State or a League of
Islamic Nations. Clearly, his aim was Hindu-Muslim amity to
speed up India's independence which would be the precursor
of the independence of the Muslim world.
AN ODE TO INDIA

Taranah-e-Hindi
Allamahs political philosophy is based on the Islam's concept of
nationalism on the basis of ideology and not geographical boundaries. Love
of the homeland, however, is in the nature of Man and this is acknowledged
as a quality in Islam yet it cannot be made the basis of the nationhood.

Saarey jahan sey achha Hidustan hamara;
hum bulbulein hein iss ki, yeh gulistan hamara.
12
Better than the whole world is this India of ours.

We are its nightingales; it is the garden of ours.

Ghorbat mein hon agar hum, rehta hai dil watan mein;
samjho waheen humein bhi, dil ho jahan hamara.
)Safar mein.( :
If we are in foreign lands our hearts think of the homeland;

consider us present where this heart of ours is present.

Parbat woh sabb sey oncha, humsayah asman ka;
woh santari hamara, woh pasban hamara.
)Chowkidar.) :) Paharr.( :
The highest mountain, touching the sky;
it is our sentinel, it is our watchman.*
(*Allusion to the Himalayan Range.)

Goudi mein khhailti hein iss ki hazaron nadiyan;
gulshan hai jinn kay dum sey rashk-e-jannan hamara.
:
)Jannat sey barrh kar khoobsurat.)
Thousands of rivers are playing in its lap are playing

which make this garden of ours to be the worlds envy.

Ay aab-e-rood-e-Ganga, woh dinn hein yaad tojh ko?
13

)Darya-e-Ganga ka pani.) :
Otra teyrey kinarey jabb caravan hamara.
O, The River Gangas waters! Do you remember the day

when our caravan landed at your banks.*
(*Allusion to the arrival of Muslims in India: Unlike the British the Muslims
settled in the Indian sub-continent and made it their homeland, which
establishes their claim to settle the political problems of India with due
regard to their interests.)

Mazhab naheen seikhhata aapas mein bair rakhhna;
Hindi hein hum watan hai Hindustan hamara.
Religion does not teach hostility with each other,
we are Indians, India is our homeland.

Yonaan-o-Misr-o-Roma sabb mitt gaey jahan sey;
abb takk magar hai baqi naam-o-nishan hamara.
Greece, Egypt, Rome are all extinct from the world,
but our renown and fame have continued so far.

Kochh baat hai keh husti mit-tei naheen hamari;
saddiyuon raha hai doshman dour-e-zaman hamara.
(Zamaney ki gardish.) :
There is some secret that our existence is not effaced;

for centuries time's vicissitudes have been our foe.

Iqbal koeyi mehram apna naheen jahan mein;
14
maaloom kaya kissi ko dard-e-nehan hamara.

)Chhopa hoa dard.) :
Iqbal! In the world there is no confidante of ours:

How would anyone know the hidden pathos of ours.*
(*Allusion to the callousness of the world community to the calamity of the
people of the Indian sub-continent resulting from their political subjugation
by the British.)
(Translated by M.A.K. Khalil)
THE NATIONAL ANTHEM FOR THE INDIAN CHILDREN

Hindustani bachon ka quomi geet
Allamah not only loved his country, but also strived to inculcate that
love in young minds. This poem, however does not in any way contradicts
his political philosophy of State on ideological basis.

Chishti ney jiss zamin mein paigham-e-Haq sonaya;
Nanak ney jiss chaman mein wahdat ka geet gaaya;
Tatariyuon ney jiss ko apna watan banaya;
jiss ney Hijaziyuon sey dasht-e-Arab chhorraya;
meyra watan wohi hai, meyra watan wohi hai.
(Hazrat Khwajah Moeen-ud-Din Chishti Ajmairi.)

(Sikh mazhab kay bani Guru Baba Nanak.)
The land in which Chishti delivered the message of God;
15
the garden in which Nanak sang the song of Tawhid of God;

the land which the Tatars adopted as their homeland;
for which people of Hijaz abandoned the Arabian wilderness;
that same is my homeland, that same is my homeland.

Yunaniyuon ko jiss ney hairan kar diya thha;
saarey jahan ko jiss ney ilm-o-honar diya thha;
matti ko jiss ki Haq ney zar ka asar diya thha;
Turkon ka jiss ney daaman hiron sey bhar diya thha;
Whose wisdom had left the Greeks bewildered;
which gave knowledge and skill to the entire world;
whose soil had been endowed by God with the elixir's effect;
which had filled the pocket of the Turks with diamonds;

Tootey thhey jo sitarey Faras kay aasman sey;
pher taab dey kay jiss ney chamkaey kehkashan sey;
wahdat ki lay soni thhi dunya ney jiss makan sey;
Mir-e-Arab ko aaeyi thhandi hawa jahan sey;
16
(Morad hai Parsi quom.)

Which illuminated and established in the milky way again;
the stars which had fallen from the sky of Persia;
the House from which the world had heard Tawhid's tune;
from where the Holy Prophet had felt cool breeze;

Banday Kalim jiss kay, parbat jahan kay Seina;
Noah Nabi ka aa-kar thhera jahan safina;
rifaat hai jiss zamin ki baam-e-falak ka zeina;
jannat ki zindagi hai jiss ki faza mein jeina;

(Kashti.) :
Whose denizens are Kalims*, whose mountains the Sinais* are;

where the Prophet Nuh's boat and its occupants had landed;**
the land whose elegance is the stairway to the sky;
living in whose environment is like living in Paradise;
(*This is an allusion to the inspiring beauty and tranquility of the India's
mountains, specially the Himalayas, which inspired the sages to write the
holy books of the Hindus, such as the Vedas. All their existing religious
books, except some parts of the Vedas, which were written in Central Asia,
were inscribed in the peace and tranquility of India to which this hemistich
refers.)
17
(**According to the Old Testament the Ark of Nuh A.S. landed in the
mountains of the Ararat Range in Turkey. According to the Holy Quran it
rested on the Mount Jodi, which is a peak of the Ararat Range According
to Encyclopedia Britannic the tradition of the Deluge exists in many peoples
practically all over the world. This can be interpreted as referring to one
world-wide Deluge whose tradition has persisted even among people living
in different periods of history
As regards the Deluge in India there are three stories, which differ in form.
The earliest tradition is related in Satapatha Brahmana, a Hindu epic. It is
related that Manu was the first Man and was the son of the sun god Vivasat
who found a small fish, while bathing. The fish requested him for help
which was given by Manu. When the fish grew it was carried to the sea,
where it revealed to Manu the time of the Deluge and advised him to
construct a ship for deliverance from it. When the Deluge occurred Manu
embarked the ship alone which was towed by the fish through the water to
the summit beyond the northern mountains, where Manu tied his ship to a
tree on the advice of the fish. Manu descended from the mountain after the
Deluge had subsided, offered a sacrifice and prayer. In a year's time his
prayer was granted. A woman appeared who called herself Ida (the goddess
of fertility). The Deluge is not stated to be a retribution for sins as is stated in
the Old Testament and the Holy Qur'an.
The second story is mentioned in another Hindu epic Mahabharata, where
the additional information is given that Manu disembarked from the ship
with seven rishis, or saints. The fish announced itself to be God (Brahama),
and empowered Manu to create the whole world, gods as well as human
beings after his marriage with Ida. Thus, Manu combines the attributes of
Adam A.S. and Nuh A.S.
The third story occurs in another Hindu epic, Bhagvata Purana. It gives the
details of the announcement of the Deluge seven days before hand and of
advice to Manu to take pairs of all animals as well as seeds of all plants
Critical examination shows that these stories of the Deluge in India lack
credibility.)
WATANIYAT
18

( )
In this poem Allamah Iqbal enunciates the political theory of Islam.
(Yaani watan behaisiyat eik siyasi tasawwar kay)
(Nation as a political concept)

Iss dour mein maey aur hai, jaam aur hai Jam aur;
saqi ney bana ki rawash-e-lotf-o-sitam aur.
In this age the wine, the cup, even Jam is different.
The cup-bearer started different ways of grace and tyranny.

Muslim ney bhi taamir kiya apna Haram aur;
tehzeeb kay Azar ney tarashwaey sanam aur.
The Muslim also constructed a different Haram of his own;
the Azar of civilization made different idols of his own.

Inn tazah khodaon mein barra sabb sey watan hai;
jo pairahan iss ka hai, woh mazhab ka kafan hai.
(Libaas.) :
Country is the biggest among these new gods!

What is its shirt is the shroud of Din.

Yeh bott keh trashidah-e-tehzeeb-e-nawi hai;
gharatgar-e-kashanah-e-Deen-e-Nabvi (S.A.W.) hai.
19
:
(Naeyi tehzeeb ka tarasha hoa.)
This idol which is the product of the new civilization

is the plunderer of the structure of the Holy Prophets (S.A.W.) Deen.

Bazoo tera Tawhid ki qowwat sey qawi hai;
Islam tera deis hai, tou Mostafavi hai.
Your arm is enforced with the strength of the Divine Unity.
You are the followers of Mustafa (S.A.W.), your country is Islam.

Nazarah-e-deirinah zamaney ko dikhhla dey;
ay Mostafavi khak mein iss bott ko mila dey.

(Porana nazarah.) :
You should show the old panorama to the world,

O Mustafas follower! You should destroy this idol.

Ho qiad-e-moqami tuo nateijah hai tabahi;
reh behar mein azad-e-watan surat-e-mahi.
(Zamin kay chhotey chhotey hisson mein qiad.)

The limitation to country results in destruction;
live like the fish in the ocean free from country.

Hai tark-e-watan sunnat Mehboob-e-Elahi (S.A.W.);
20
dey tou bhi nabawwat ki sadaqat peh gawahi.

Renouncing the country is the way of the Gods Beloved;*
you should also testify to the Prophethoods Truth by similar action.
(*Allusion to the emigration of the Holy Prophet (S.A.W.) to Madinah.)

Goftar-e-siyasat mein watan aur he kochh hai;
arshad-e-nabawwat mein watan aur he kochh hai.
In political parlance country is something different.
In Prophets command country is something different.

Aqwam-e-jahan mein hai raqabat tuo issi sey;
taskhir hai maqsood-e-tajarat
tuo issi sey.
(Doshmani.) :
The antagonism among worlds nations is created by this alone;

subjugation as the goal of commerce is created by this alone.

Khali hai sadaqat sey siyasat tuo issi sey;
kumzor ka ghhar hota hai gharat tuo issi sey.
Politics have become bereft of sincerity is by this alone;
the destruction of the home of the weak is by this alone.

Aqwam mein makhlooq-e-Khoda butti hai iss sey;
quomiyat-e-Islam ki jarr katti hai iss sey.
Gods creation is unjustly divided among nations by it;
the Islamic concept of nationality is uprooted by it.
21

ADVICE
Nasihat :
This poem is a sarcastic commentary on the political leaders of

Allamahs time the type of which we have in plenty even today. Dr Khalil
writes: Outwardly these leaders have all the attributes of leadership and
virtue but inwardly they pay only lip service to the values which they
profess to defend and enforce.

Mien ney Iqbal sey az rah-e-nasihat yeh kaha;
aamal-e-rozah hai tou aur nah paband-e-namaz.
One day by way of advice I said to Iqbal:
Neither you fast nor are regular in prayers.

Tou bhi hai shiwah-e-arbab-e-riya mein kamil;
dil mein London ki hawus, labb peh terey zikr-e-Hijaz.
)Riya kaar loug.) :

You are also perfect in the ways of hypocritical people;
you pine for London in the heart but you talk of Hijaz.

Jhhot bhi muslihat amaiz tera hota hai;
teyra andaaz-e-tamaluq bhi sara-pa eijaz.
)Khoshamad.) :
Your lies are also based on what is expediency;

the manner of your flattery also is fully miraculous.
22

Khatam taqrir teri midhat-e-sarkar peh hai;
fikr roshan hai tera moujad-e-aein-e-niaz.
)Khoshamdi taarif.( :
)Eijad karney wala.) :

Your lecture ends on glorification of the government;
your bright thought is the inventor of methods of entreating.

Dar-e-hokkam bhi hai tojh ko moqam-e-Mehmood;
palisi bhi teri paichidah-ter az zulf-e-Ayaz.
)Pasandeidah moqam.) :
Officials doors are also like Maqam-i-Mahmud* to you;

your designs are more interlocked than locks of Ayaz hair.
(*Maqam-i-Mahmd This is the elevated place and the elegant status of
the Holy Prophet (S.A.W.) on the Day of Judgment from where he will
request God for forgiveness for his Ummah.)

Aur lougon ki tarah tou bhi chhopa sakta hai;
pardah-e-khidmat-e-Deen mein hawus-e-jaah ka raaz.
:
)Dunyavi jaah-o-jalal ki khwahish.)
Like other people you can also conceal secrets

of self aggrandizement in your cloak of dins service.

Nazar aa-jaata hai Masjid mein bhi tou Eid kay dinn;
23
asar-e-waiz sey hoti hai tabiyyat bhi godaaz.

You are seen in the mosque also on the Eid day;
your heart is also softened by the sermons effect.

Dast pervardah terey molk kay akhbar bhi hein;
chhairrna farz hai jinn per teri tashhir ka saaz.
)Shohrat.) :
You practice reading countrys newspapers also

which are obligated to sing your reputes songs.

Iss peh torrah hai keh tou shear bhi keh sakta hai;
teyri meinaey sakhon mein hai sharab-e-Shiraz.
)Iss sey bharrh kar.) :
On top of all this you can also write verse;

your poetrys goblets are full of the wine of Shiraz.

Jitney ausaaf hein leader kay, woh hein saarey tojh mein sabhi;
tojh ko lazim hai keh ho otth kay sharik-e-tug-o-taaz.
Whatever are the attributes of leaders,
you have them all incumbent on you is rising and joining the struggle.

Ghum-e-siyaad naheen, aur per-o-baal bhi hein;
pher sabab kaya hai, naheen tojh ko damagh-e-pervaaz.
You are not afraid of hunters, as you have wings also
then why are you not inclined for flight?
24

Aaqbat manzil-e-ma wadi-e-khamoshan ast;
( )

Haliya gholgholah der gonbad-e-aflaak andaaz.
[Akhar sabb ko murna hai
aur mordah lougon ki wadi mein ponhchna hai;

lehaza iss gonbad-e-aflaak kay neichey
kochh tuo hungamah karna chahiay. (Altaf Hussain Hali)]
The end of our life is the cemetery;
presently raise tumult in the skys vault.
RAMA
Dr Khalil in introductory lines wrote: Rama, Ramachandra, is a

legendary hero of the Hindu period of Indian history. His father was
Dashratha who was the king of Ayodhiyah. He had three wives, of which
Ramas mother was Kausalyah. The king exiled Rama for fourteen years to
placate his other wife Kaikeyah and gave the throne to her son Bharat. Rama
and his wife Seta obeyed the fathers command and went into exile. During
this period they roamed about the length and breadth of the Indian subcontinent and faced the ignominy of the abduction of Sita by Ravana who
was a demon and ruled Lanka (now Sri Lanka). Rama fought for a long time
against Ravana and ultimately succeeded in freeing Seta from him. After this
they returned to Ayodhiyah and Rama was crowned king there.
This story is related by Valmiki, an Indian ascetic and poet of the fifth
century B.C. He has eulogized Rama and Sita in his well known book in
Sanskrit verse, known as Ramayana. This book is part of the Hindu
mythology. Valmiki in this book has deified Rama into being the seventh
incarnation of Vishnoo whom Hindus regard as the god of grace and who
forms part of the trinity of Hindu mythology, comprised of Brahamah (the
25
Creator), Vishnoo (the preserver) and Shiva (the destroyer). The belief in the
divinity of Rama was stated again by another Hindu poet named Tulsi Das
(1532-1623) who wrote a simpler version of Ramayana, also in verse in
1575 in the then vernacular of Sanskrit, known as Hindi.
It is interesting to know that recently a historical commission appointed
by the Government of India, in connection with the controversy whether the
Babri Mosque in Ayodhiyah is really on the site of Ramas temple, has
reported that there is no evidence that any man with the name of Rama ever
lived in Ayodhiyah. The whole story is a myth created by the Ramayana of
Valmiki and perpetuated by that of Tulsi Das.
Irrespective of this mythology Allamah Iqbal considers him as a famous
man of Indian folk lore and praises him in this poem for that reason. This
shows the respect Allamah had for religious beliefs of Hindus knowing well
that most of these are based on myths and fiction. This show of tolerance
should put modern day secular Hindus to shame.

Labbraiz hai sharab-e-haqiqat sey Jaam-e-Hind;
sabb falsafi hein khitah-e- Maghrib kay Raam-e-Hind.
Overflowing with the wine of Truth is the cup of India.
All philosophers of the Western world have acknowledged India.

Yeh Hindiyuon kay fikr-e-falk-rus ka hai asar;
rifaat mien asman sey bhi ooncha hai baam-e-Hind.
)Asman per ponhchney wala khiyal.(
)Hind ki chhat; morad hai Hamaliah Paharr.)

It is the result of the elegant thinking of Indians
that higher than the sky is the position of India.
26

Iss deis mein hoay hein hazaron malak sarisht;
mushhoor jinn kay dum sey hai dunya mein naam-e-Hind.
)Farishtah khaslat.) :
This country has had many people of angelic disposition;

on whose account world renowned is the name of India.

Hai Raam kay wujood peh Hindustan ko naaz;
ehl-e-nazar samajhtey hein oss ko imam-e-Hind.
India is proud of the existence of Rama.
Spiritual people consider him prelate of India.

Eijaz oss chiragh-e-hidayat ka hai yehi;
roshan-ter az sahar hai zamaney mein shaam-e-Hind.
:

)Sobh sey ziyadah roshan.)
This alone is the miracle of this light of righteousness

that brighter than worlds morning is the evening of India.

Talwar ka dhanni thha, shujaat mein fard thha;
pakeezgi mein, josh-e-mohabat mein fard* thha.
(*Bi-misaal.) (
)
He was expert in sword craft, was unique in bravery;

was matchless in piety and in the enthusiasm of love.
27
NANAK
Allamah was aware of the class based Brahmanic Hindu society and
expressed his revulsion for it in this poem, observed Dr Khalil. He added:
In this poem he has shown great respect for Gautam Buddha and Guru
Nanak for their revolt against the Brahmanic Hindu society, which divides
humanity into superior and inferior classes on the basis of birth and
lineage Out of the many differences between Islam and Hinduism the two
most important ones in the view of Allamah Iqbal are Unity of God and
Unity of mankind. These two religions are diametrically opposed to each
other in these two respects. In the Allamahs view the second emanates from
the first and is more important. Hinduism is an amalgam of traditions and
rituals, of devotional and philosophical systems, built over the past 4500
years, arising from the indigenous Dravidian cults and successive invasions
from outside, especially those of Aryans (2000-1500 B.C.). The oldest
existing religious book of Hindus is the Vedas (Ca. 500 B.C.).
In the context of this poem the Hindu society is traditionally divided
into four classes or castes. viz. (i) Brahman (priests) (ii) Khashtrya (noble
warriors) (iii) Vaishya (merchants and farmers) and (iv) Shudra (workers).
The last mentioned are also untouchables. This abominable system of
dividing humanity into four separate and completely immiscible classes is
against the teachings of Islam (The Holy Quran 49:13) and this forms the
subject matter of this poem. Its evils are described in the poem.
However, the Allamah also pays tribute to two other religious reformers
of the Indian sub-continent, viz. Gautam Buddha and Nanak. The first
protest against the caste system came from Siddharta Gautam Buddha.
Buddhas rejection of the caste system and declaration that all humanity is
one is dealt with in this poem. The second reform came in the 16 th century in
the form of Sikhism founded by Guru Nanak. This religion was a movement
for reformation of Hinduism under the strong influence of Islam.
Renunciation of the caste system is among the strongest pillars of the Sikh
religion (See the last two verses of the poem). This poem is yet another
proof of the respect Allamah had for other religious beliefs.

Quom ney paigham-e-Gautam ki zara pervah nah ki;
28

)Bi-misaal moti.)
:
qadar pehchani nah apney gohar yakk danah ki.

The nation did not care for the message of Gautam at all;
the value of its own single pearl* it did not appreciate at all.
(*In the Urdu and Persian literary works a belief is expressed that pearls are
formed in the oyster shell by the spring rain drops. If the shell is contented
with one drop only one pearl is formed. Such a pearl is larger in size and
superior in brightness than those of the shells with many pearls.)

Ah! Budqismat rehey awaz-e-Haq sey bikhabar;
ghafil apney phhal ki shirini sey hota hai shajar.
Ah! The unfortunate nation remained unaware of the call of the Truth;
the tree is unaware of the sweetness of its own fruit.

Ashkar oss ney kiya jo zindagi ka raaz thha;
Hind ko laikan khayali falsafey per naaz thha.
He exhibited whatever the secret of life was,
but India proud of its visionary philosophy was.

Shama-e-Haq sey jo munawwar ho yeh woh mehfil nah thhi;
baarish-e-rehmat hoeyi laikan zamin qabil nah thhi.
The assembly which could be illuminated by Truths light was not this;
the rain of mercy did come but the soil was not suitable!

Ah! Shoodar kay leay Hindustan ghum khanah hai;
dard-e-insani sey iss basti ka dil biganah hai.
29
Ah! India is a place of sorrow for the Shudra;

this habitations heart is unaware of human sympathy.

Brahman sarshar hai abb takk maey pindaar mein;
shamaa-e-Gautam jall rehi hai mehfil-e-aghiyar mein.
)Morad hai Buddhmat.)
:
The Brahman is still intoxicated with the wine of arrogance;

Gautams candle is alight in the assembly of strangers.*
(*Allusion to the fact that on account of the atrocities perpetrated by Hindus
on the Buddhists in the Indian Sub-continent. Buddhism all but disappeared
from that region by about the commencement of the Christian era. However,
the Buddhists migrated to the neighboring countries of Ceylon (present day
Sri Lanka), Burma, Malaya, China and Japan, where it flourished and still
exists.)

Bott kadah pher baad moddat kay magar roshan hoa;
noor-e-Ibrahim sey Azar ka ghhar roshan hoa.
However, the temple again became lighted after eons;
the house of Azar became lighted with Ibrahims light.

Pher othhi akhar sada Tawhid ki Punjab sey;
Hind ko ekk mard-e-kamil ney jagaya khwab sey.
)Morad hai Guru Nanak.)

:
At last the call of Tawhid rose from the Punjab again!
A perfect man roused India from its slumber again!
30
THE MUSLIMS AND MODERN EDUCATION

(Includes a Verse of Malik Qumi)

Musliman aur Taalim-e-Jadid

Tazmin ber shear malik Qumi
Mullah Muhammad Malik Qumi was one of the eminent Persian poets
of his time. In this poem Allamah expresses his viewpoint on Western
education. Dr Khalil write: Though the educational philosophy of
Allamah Iqbal is a vast subject and much has been written about it, its
essence is that education should produce Khudi and the desire as well as the
ability to struggle in the cause of God and Truth
Western education may be beneficial to the Western people and may
have been necessary for the material advancement of Indian Muslims in their
special circumstances created by the British rule in the sub-continent it is
detrimental to the ideals and goals of Islam as set out in the Holy Quran.
Establishment of the Kingdom of God on earth in the form of the supernational Islamic State, with all its details and accompaniments, is the
purpose of the mission of the Holy Prophet (S.A.W.), which was entrusted
by him to his Ummah at the time of the last pilgrimage.
The Holy Quran is replete with commands to this effect When
viewed against this background Western education not only falls short of the
needs of Muslims but is contrary to them. Being secular and materialistic it
is in fact detrimental to Muslims aspirations and objectives
It appears necessary to explain here that Allamah Iqbal was not opposed
to all Western education. When Sir Saiyyid Ahmad Khan and his colleagues
started their campaign to persuade Indian sub-continents Muslims to acquire
Western education they had scientific and technical education foremost in
mind. Allamah Iqbal had the same opinion and has repeatedly emphasized
the importance of science and technology for material betterment.
The deleterious effects of Western education have resulted mainly from
the philosophy of science and from humanities. The former has created a
disbelief in the existence of a non-tangible spiritual universe, and has created
belief in the mechanistic and a-rational concept of creation and operation of
31
the material universe. This is opposed to the Quranic concept according to

which the material universe has been created by God instead of coming into
existence by accident. It has been created with a purpose and not
whimsically or in sport.
It also states that the material universe in not eternal and will also end
in its present form The Holy Quran also teaches us that God has not
rested or retired after creating the universe but is actively directing its
affairs. Denial of this concept deprives Man of faith in the life Hereafter and
the accountability for ones deeds on earth. This deprivation leads to the
cardinal vice of materialism according to which this world and life in it is
the be-all and end-all of existence.
This inculcates jealousy and greed for acquiring material wealth and
arrogance when it has been acquired. This triple-headed monster of jealousy,
greed and arrogance brings out a plethora of vices out of the Pandoras Box.
One has to look around himself in the present day world to appreciate the
truth of this. The whole of the modern world has been plunged into the
vortex of a moral and spiritual storm which has destroyed all humane values.
The cure lies in reverting to the spiritual values taught by the Holy Quran.

Morshid ki yeh taalim thhi ay Moslim-e-shoridah sar;
laazim hai rehro kay leay dunya mein samaan-e-safar.
)Devanah.) :
The preceptors teaching was, O foolish Muslim!

Necessary preparations are incumbent on the traveler.

Badli zamaney ki hawa, aisa taghiyar aa-gaya;
thhey jo garan qiymat kabhi, abb hein mataa-e-kas makhar.

)Aisa maal jissey koeyi nah khariday.)
The worlds ways have changed, such changes have come

that those who were invaluable once are not even saleable now.
32

Woh shoalah-e-roshan tera zulmat garaizan jiss sey thhi;
ghhut kar hoa misl-e-sharar taarey sey bhi kum noor-ter.
That bright flame of yours from which darkness escaped
now is reduced to a spark, less bright than stars.

Shaidaeyi ghaib nah reh, devanah-e-moujood ho;
ghalib hai abb aqwam per maabood-e-hazir ka asar.
:
)Moujood cheez ka devanah.)
Cease to be the Invisibles Lover, be the visibles lover;

now influence of the visible God is triumphant over nations.

Momkin naheen iss bagh mein koshish ho bar-awar teri;
farsoodah hai phhanda tera, zeerak hai morgh-e-taiz per.
(Porana.( :
)Hoshiyar, chalak.) :
In this garden success for your efforts is not possible;

your snare is worn out and the fast-flying bird is clever.

Iss dour mein taalim hai imraaz-e-millat ki dawa;
hai khoon-e-faasud kay leay taalim misl-e-naishtar.

)Gandah khoon.) :
In this age education is the cure for nations maladies:
33
Education is like a lancet for the diseased blood.

Rehbar kay ayma sey hoa taalim ka souda mojhey;
wajab hai sehra-gard per taamil-e-farman-e-Khizar.
By the leaders suggestions love of education developed in me.
Obeying the command of Khizar is incumbent
on the wanderer of the wilderness.

Laikan nigah-e-noktah bein deikhhey zabon bakhti meri:
Raftam keh khaar az pa kasham, mehmal nehan shoud az nazar;
yakk lehaz ghafil
gushtam-e-sadd salah ra hum door shoud.

[Mien apney paon sey kanta nikaalney laga
aur itni deir mein mehmal nazar sey ojhal ho gaya;

eik lamah ki ghuflat mein sainkarron saal peichhey reh gaya.]
But the discerning eye should see my misfortune:
Went to pull thorn from foot, the litter disappeared from the sight;
I was negligent for a moment it moved by a hundered years.
(This is the climax and the raison d`etre of this poem. It means that the
apparently slight error of the Muslim Ummah in obtaining and accepting
Western education uncritically has resulted in its doom.)
RELIGION
In this poem too Allamah has criticized Western education and norms
using verse of Bedil as bottom line.
34
:
Mazhab: Tazmin ber shear Mirza Bedil.

Taalim pir-e-falsafah-e-Maghribi hai yeh;
nadan hein jinn ko husti-e-ghaib ki hai talash.
(Alam.) :

:
)Morad hai Zaat-e-Khodavandi.)
The teaching of the sage of Western philosophy is:

Those seeking the Invisible Existence are ignorant.

Paikar agar nazar sey nah ho ashna tuo kaya;
hai Sheikh bhi misaal-e-Brahman sanam tarash.
)Bott tarash.)
If the form is unfamiliar to sight;
would the Shaikh also be an idol-maker like Brahman?

Mehsoos per bana hai aloom-e-jadid ki;
iss dour mein hai shishah aqaid ka paash paash.
The foundation of modern knowledge is on the tangible;
in this age the wine-bottle of Faith is shattered.

Mazhab hai jiss ka naam, woh hai ekk janoon-e-khaam;
hai jiss sey Adami kay takhiyal ko intaash.
35
:
)Janoon ki ibtidaeyi halat.(
(Boland hona.) :
What is known as din is an immature frenzy,

which is repulsive to human imagination.

Kehta magar hai falsafah-e-zindagi kochh aur;
mojh per kiya yeh morshad-e-kamil* ney raaz fash.
(*Mirza Bedil ki taraf asharah hai.)

But the philosophy of life is saying something else:
This secret has been divulged to me by the Perfect Preceptor.*
(*Allusion to Mirza Bedil)

Ba her kamal andkay aashoftagi khosh ast;

)(

her chund aql-e-koll shodah-eyi bey janon mabash.
[Her mokamal shodah cheez mein thhorri kharabi khosh aien hai;
her kamil aql kay leay thhorra janon (mohabat) achha hai.]
With every perfection a little distress is welcome; however,
perfect the Intellect, it is not good without Love.
RELIGION
In this poem Iqbal expresses views on secularism.

36

Apni millat per qiyas aqwam-e-Maghrib sey nah kar;
khas hai tarkib mein quom-e-Rasool-e-Hashimi (S.A.W.)
)Europi quomein.) :
Judge not your nation on the criteria of Western nations;
special in composition is the Hashimi Prophets (S.A.W.) nation.

Onn ki jamiyat ka hai molk-o-nasub per inhisar;
qowwat-e-mazhab sey mostahkim hai jamiyat teri.
Based on country and race is their organization;
the force of din stabilizes your organization.

Daaman-e-Deen haath sey chhoota tuo jamiyat kahan;
aur jamiyat hoeyi rokhsat tuo millat bhi gaeyi.
If the dins skirt is lost, disappears the organization;
and if organization departs also disappears the nation!
SHAKESPEARE
This poem belies the misperception about Allamahs prejudices about
West. His appreciation of genius transcends race, nationality and fields of
excellence, according to Dr Khalil.

Shafaq-e-sobh ko darya ka kharam aeinah;
37
naghmah-e-shaam ko khamoshi-e-shaam aeinah.

To the dawns twilight the rivers graceful flow is a mirror!
To the evenings song the evenings silence is a mirror.

Burg-e-gul aeinah aaraz-e-zibaey bahaar;
shahid-e-maey kay leay hojlah-e-jaam aeinah.
)Piyalay ki jalwah gah.) :

To the springs beautiful cheek flower petal is a mirror!
To the lover of wine the cups cavity is mirror.

Hosn aeinah-e-Haq aur dil aeinah-e-Hosn;
dil-e-insan ko tera hosn-e-kalam aeinah.
Beauty is Gods mirror and heart is Beautys mirror!
To the human heart the beauty of your marks is a mirror.

Hai terey fikr-e-falak rus sey kamal-e-husti;
kaya teri fitrat-e-roshan thhi maal-e-husti?

)Asman takk ponhchney waali soch.)
By your heaven-embracing thought is the perfection of existence.

Was your bright nature the aim of existence?

Tojh ko jabb deidah-e-deidar talab ney dhonda;
taab-e-khurshid mein khurshid ko penhan deikhha.
When the eye searching for your sight sought you;
38
it saw the sun veiled in the brightness of the sun.

Chashm-e-alam sey tuo husti rehi mastoor teri;
aur alam ko teri ankhh ney oriyan deikhha.
)Chhopa hoa.) :
Your existence surely remained veiled from the worlds eye

and your eye saw the world completely unveiled.

Hifz-e-asrar ka fitrat ko hai sauda aisa;
raazdan pher nah karey gi koeyi paida aisa.
)Bhaid chhopana.( :
)Janoon.) :
Nature has such a strong desire for guarding secrets

that another confidante like you it will never create!
THE TRAVELERS GUIDE
This long poem conveys Allamah Iqbals philosophy on several social,
economic and political problems facing the world in general and the Muslim
world in particular, observed Dr Khalil. he added: It is based on an
imaginary conversation with Khizar A.S. on the model of that described in
the Holy Quran 18:60-82. The artistic perfection of the poet has made the
parallel perfect.
He explained the difference of opinion over the meeting place of Mosa
A.S. and Khizar A.S. referred to in Holy Quran as Majma al-Bahrain and
then concluded: However, irrespective of the meeting place the poem
describes the questions posed by Allamah Iqbal in the first part and the
answers he received in subsequent parts. These are clear and self contained
in the poem. It is also a commentary on World War I and its influence on the
Western as well as the Muslim world.
39

Shaer :
Khizar-e-rah :

Sahil-e-darya peh mien ekk raat thha mehaw-e-nazar;
goshah-e-dil mein chhopaey ekk jahan-e-iztirab.
One night at the river-bank I was absorbed in contemplation
with a world of restlessness concealed in the hearts recesses.

Shabb sakoot afza, hawa asoodah, darya-e-naram sair;
thhi nazar hairan keh yeh darya hai ya taswir-e-aab.

:
)Khamoshi ko barrhaney wali.)
The night was tranquil, air calm, river gently flowing was;
my eye was amazed whether the river or a picture of water it was!

Jaisey gehwaray mein sou jaata hai tifal-e-shirkhwar;
mouj mozter thhi kaheen gehraiyuon mein must-e-khwab.
)Pungorra.) :
As the suckling baby falls asleep in the cradle;

the restless wave had fallen asleep somewhere else!

Raat kay afson sey taer ashiyanon mein aseer;
anjam-e-kum zou gariftar-e-talism-e-mahtaab.
)Jadoo.( :
40
)Kum roshni waaley sitarey.( :

With the spell of night the birds were confined in nests.
The twinkling stars were caught in the moons spell!

Deikhhta kaya hon keh woh paik-e-jahan paima Khizar;
jiss ki piri mein hai manind-e-sahar rung-e-shabab.
:
)Dunya ki sair karney wala qasid.)
Suddenly I saw that the globe-trotting Khizar,

whose old age contained youths colour like dawn.

Keh raha hai mojh sey, ay joiyaey asrar azal;
chashm-e-dil waa ho tuo hai taqdir-e-alam behijab.
(Raaz ka motlashi.) :
Was saying to me: O seeker of the eternal secrets,

if the inner eye be open worlds destiny would be unveiled!

Dil mein yeh sonn kar bapa hungamah-e-mehshar hoa;
mein shaheed-e-jostjoo thha, yuon sakhon gustar hoa.
On hearing this; an uproaring tumult rose in my heart,
being devoted to seeking the Truth I started talking thus:

Ay teri chashm-e-jahan bein per woh toofan aashkar;
jinn kay hungamey abhi darya mein soutey hein khamosh.
41
)Dunya ko deikhhney wali ankhh.)

O you whose world-encompassing eye sees those storms,
whose tumults are still sleeping quietly in the river.
'' ' ' ' '

Kashti-e-maskin O jan-e-pak O diwaar-e-yatim;
:
ilm-e-Mosa bhi hai teyrey saamney hairat farosh.
)Yeh teenon talmihaat hein.)
The indigents boat* the chaste soul*, the orphans wall,*

even the knowledge of Mosa (A.S.) before you is in amazement.
(*All allusions to the Holy Quran.)

Chhorr kar aabadiyan rehta hai tou sehra navard;
zindagi teyri hai biroz-o-shabb-o-farda-o-dosh.
Leaving habitations you remain wandering in wilderness;
no day and night, no yesterday and tomorrow is in your life.

Zindagi ka raaz kaya hai, sultanat kaya cheez hai;
aur yeh sarmayah-o-mehnat mein hai kaisa kharosh.
What is the secret of life? What is imperialism?
And what is this struggle between labour and capital?

Ho raha hai Aishia ka khirqah chaak;
naujawan aqwam-e-nau doulat kay hein pairayah posh.
42
The ancient patched garment of Asia is being torn!

The youth of parvenu nations are adorned with ornaments!
(Allusion to the conditions after World War I in which the imperialist hold of
Western countries over the rest of the world had become stronger and more
secure than before the war. In India itself promises of gradual self rule were
made during the war. However, on termination of the war and victory of the
Allies Britains hold over India became tighter as is evidenced by the
repressive legislation and suppressive actions of the British Government in
the post-war period. In the Muslim countries the conditions were even worse.)

Garchih Iskandar raha mehroom-e-aab-e-zindagi;
fitrat-e-Iskandari abb takk hai garm-e-naao nosh.

)Khhaney peiney mein masroof.)
Though Alexander remained deprived of eternitys water;

the nature of Alexander is busy still in merry-making!

Baichta hai Hashmi namoos-e-Deen-e-Mostafavi;
khak-o-khon mein mil raha hai Turkoman-e-sakht kosh.
The Holy Prophets progeny is selling his dins honour
and the struggling Turk is smeared in dust and blood *!
(This refers to the behaviour of the Arab countries during and after World
War I in staging what is known as Arab Revolt, and the courageous
handling of events by the Turks during and after that War. During the War
Arabs sided with the British and undermined the strength of Uthmaniya
Khilafah by waging war and sabotage. This is not only a general reference to
all Arabs but also a specific reference to King Faisal I who was made the
first king of the Hashimite Kingdom of Iraq by the British as a reward for
his betrayal of the Uthmaniya Khilafah during the War. As he claimed
descent from the Holy Prophet (S.A.W) he is referred to as the Hashimite.
Abd al-Aziz ibn Saud (1880-1953), in his desire to rule the whole of Arabian
43
Peninsula, managed to get British help. He used this help not only for
establishing his own rule throughout the Arabian Peninsula by subduing all
the tribes, which could only be done after wholesale bloodshed. He also used
it for ousting Sharif Hussain, Sherif of Makkah Muazzamah (1908-1924).
By this stratagem he succeeded in getting control over what is now known
as Saudi Arabia, including the custody of the two biggest shrines of the
Islamic world in Makkah Muzzamah and Madina Munawwarah. This also
could only be achieved after much bloodshed and inestimable damage to the
glory of the Holy City and the Kabah. The Arab revolt was the most painful
event of this war. It established complete British control over the heartland
of Islam which continues till now. As the British have now ceased to be a
superpower the control has passed to the United States. In contrast with all
this, under the leadership of Mustafa Kamal Pasha and Enver Pasha, the
Turks continued fighting the enemies of Islam, viz. the Greeks and the
British who were helping them, even after the official termination of the
War. As the Turkish armies were then extremely poor in war material and
other requisites this War was very hard on them. This verse alludes to those
conditions.
This behaviour of the Arabs was a severe heart-ache to Allamah Iqbal and he
has not been able to conceal his feelings. He has expressed his disgust in
many poems and individual verses)

Aag hai, aulad-e-Ibrahim hai, Namrud hai;
kaya kissi ko pher kissi ka imtihan maqsood hai.
)Morad hai Musliman.(

:
There is fire, there is Ibrahims progeny; there is Namrud!

Does someone desire someones test again.*
(*Reference to the world-wide calamities for the Asian and African countries
resulting from the victories of the Western countries to which reference has
been made in pervious notes; of special concern to Allamah Iqbal was the
plight of the Muslim world to which special reference is made in this verse.)
:
Jawab-e-Khizar - Sehra-navardi
The response of Khizar (wandering in deserts)
44

Kiyuon taajub hai meri sehra navardi per tojhey;
yeh tuga-pooey damadum zindagi ki hai dalil.
)Dourr dhoop.( :
)Mosalsal.( :
Why are you amazed at my wandering in the deserts?

This incessant toil is demonstration of life.

Ay rahein-e-khanah tou ney woh Mosilman deikhha naheen;

(Khanah nashin.) :
goonjti hai jabb fazaey dasht mein bang-e-raheel.
)Qaaflay kay rawangi ki sada deyney wala.)
O the one confined to home, you have not seen that sight
when the call for battle march resounds in the desert air!

Rait kay teilay peh woh aahoo ka biperwa kharam;
woh hazar biburg-o-saman, woh safar-e-bisung-o-meil.
)Hiran.( :
)Qiyam, parrao.( :
)Rastah kay nishan.) :
That care-free stroll of the deer on the mound of sand;

that home without chattel, that journey without distance and destination!

45
Woh namood-e-akhtar-e-seimab pa hungam-e-sobh;

ya nomayan baam-e-gardon sey jabin-e-Jibril.
:
(Taiz raftar sitaray ka nikalna.)
That appearance of the fast-moving star at the dawn;

or the forehead of Jibrail manifest from the sky!
(This is a message of hope for the Muslim Ummah in the hour of their trial.)

Woh sakoot-e-shaam-e-sehra mein gharoob-e-aftab;
jiss sey roshan-ter hoeyi chashm-e-jahan bein-e-Khalil.
:
)Sehra mein shaam kay waqt ka sakoon.(
)Door-rus nigah.) :
That setting of the sun in the silence of the desert air

by which increased the insight of Khalils universe-envisaging eye!
(Reference to the Holy Quran 6:75-79: This whole stanza emphasizes the
evils of inaction and need for activism by Muslims. It also shows the value
of studying the physical world as a means of understanding the Existence
and nature of God, as is repeatedly emphasized by the Holy Quran. This
verse is the climax of this message and shows how the world of stars, moon
and sun led Ibrahim A.S. towards recognizing the Unity, Uniqueness
and Superiority of God.)

Aur woh pani kay chashmey per moqam-e-caravan;
ehl-e-aiman jiss tarah jannat mein gird-e-salsabil.
)Jannat ki eik nehar.) :

And that halting of the caravan at the stream bank;
as the believers gathering round the Salsabil!
46
(Salsabil: This is a spring in the Paradise and the stream ensuing from it.)

Tazah veraney ki soudaey mohabat ko talash;
aur abadi mein zinjiri-e-kisht-o-nakhil.
:
)Khhait aur baghaat kay kaamon mein masroof.)
The ardent Love is in search of an ever new wild land

and in city your effort is in farming and horticulture.

Pokhtah-ter hai gardish-e-pehum sey jaam-e-zindagi;
hai yehi ay bikhabar raaz-e-dawam-e-zindagi.
)Mosalsal chaltey jaana.(
:
)Hamaishah ki zindagi ka raaz.)
The cup of life becomes more mature by revolving;

O negligent one, this alone is the secret of lifes permanence!
Zindagi (Life) :

Berter az andaishah-e-sood-o-ziyan hai zindagi;
hai kabhi jan aur kabhi taslim-e-jan
hai zindagi.

:
(Nafaa-o-noqsan ka khouf.)
)Jaan qurban karna.) :

Much above the fear of profit and loss is life!
47
Now the soul now the surrender of soul is life!

Tou issey paimanah-e-imroz-o-farda sey nah naap;
javidan pehum dawan, her dum rawan hai zindagi.
)Aaj aur kall.) :
Do not measure it on the scale of today and tomorrow!

Eternal, incessantly struggling, ever young is life!

Apni dunya aap paida kar agar zindon mein hai;
sirr-e-Adam hai, zamir-e-Kun

fakan hai zindagi.
)Insan ki takhliq ka raaz.)
Create your own world if you claim to be among the living;

the secret of Adam and the object of Kun fikoon* is life.
(Reference to the Holy Quran 6:73 in which God describes the creation of
the universe as His Will and Command. As the Holy Quran has repeatedly
said the creation of the universe is purposeful. That purpose was the eventual
creation of Man as the master-piece of His creation and Mans subsequent
perfection into perfect man (Allamah Iqbals Mard-i-Kamil) in the
personality of the Holy Prophet (S.A.W.). This is supported by a Hadith to
the effect that God would not have created the universe if He had not
created me. God also created the Holy Quran for the guidance of Man with
which every person can be perfected)

Zindagani ki haqiqat kohkan kay dil sey pooch;
jooey shir-o-taishah-o-sung-e-garan hai zindagi.
)Paharr khhodney wala; morad hai Farhad.(

48
)Doodh ki nehar.( :
)Bhhari pathhar.) :
Ask the mountain digger for the reality of life;

the canal of milk, the axe, the heavy rock is life.*
(Heavy rock: Reference to Farhad in the epic of love known as Shirin O
Farhad. Farhad is known as mountain digger because he successfully dug
a canal through a mountain and filled it with milk in compliance with a
requirement for getting the hand of Shirin, his beloved.)

Bandagi mein ghhot kay reh jaati hai ekk jooey kum aab;
aur azadi mein behar-e-bikaran hai zindagi.
)Ghulami.( :
)Kum pani wali nadi.( :

)La-mehdood samandar.) :
In slavery it is choked to a mere trickling brook
and in freedom like the boundless ocean is life.

Aashkara hai yeh apni qowwat-e-taskhir sey;
garchih ekk matti kay paikar mein
nehan hai zindagi.
:
)Fatah karney ki taqat.)
It is manifested by its power of subduing;

though concealed in a body of dust is life.

Qolzam-e-husti sey tou obhra hai manind-e-hobab;
iss ziyan khaney mein teyra imtihan hai zindagi.
49
)Samandar.( :
)Bolbolah.) :
You have emerged from the existence ocean like a bubble;

in this losing battle your examination is life.

Khaam hai tou jabb takk, hai matti ka ekk anbaar tou;
pokhtah ho jaaey tuo hai shamshir-e-bizunhar tou.

:
)Panah nah deyney waali talwar.)
While you are immature only a heap of dust you are;

on attaining maturity a merciless sword you are!

Ho sadaqat kay leay jiss dil mein murney ki tarrap;
pehley apney paikar-e-khaki mein jan paida karey.
The heart which is restless for death in defense of Truth
should first life in his own body must create.
(This stanza is a description of the pre-requisites to be acquired by a person
who is prepared to struggle in the cause of God and Islam.

Phhonk daaley yeh zamin-o-asman-e-mostaar;
aur khakistar sey aap apna jahan paida karey.
) Maangay hoay.(
:
)Rakhh.) :
Should burn down this borrowed universe

and from the ashes his own universe should create.
50

Zindagi ki qowwat-e-penhan ko kar dey ashkaar;
ta yeh chingari frogh-e-javidan paida karey.
Should demonstrate the potential power of life;
so that this spark may the eternal light create.

Khak-e-Mashriq per chamak jaaey misal-e-aftab;
ta Badakhshan wohi laal-e-garan
paida karey.
)Qimati pathar.) :
Should shine like the sun over the lands of the East;
so that Badakhshan the same invaluable rubies may again create!
(Badakhshan: This is a region in the present day Afghanistan which
is famous for rubies and other precious stones.)

Sooey gardon nalah-e-shabb gir ka bhaijey safeer;
raat kay taaron mein apney raazdan paida karey.
)Raat ko apney ghhairey mein leyney waali faryaad.)

Should send heaven-ward the emissary of nightly wailing
and in the nights stars its confidantes should create.

Yeh ghharri mehshar ki hai, tou arsah-e-mehshar mein hai;
paish kar ghafil, amal koeyi agar daftar mein hai.
:
)Mehshar ka maidan.)
51
This is the hour of Judgment

you in the Judgments field are O negligent one,
present actions if some in your treasure are!
Saltanat (Imperialism):

Aa-bataon tojh ko ramz-e-ayah-e-Inn al-mulook*;
sultanat-e-aqwam-e-ghalib ki hai ekk jadoogari.
(* Quran ki Surah Namal ki oss ayah ki taraf asharah hai jabb
badshah kissi basti mein dakhil hotay he fasaad barpa kar deytey hein.)
Come, I shall tell you the secret of the verse Inn al-mulook;*
imperialism is an enchantment of the victorious nations.
(*This alludes to The Holy Quran 27:34 in which the Queen of Saba
(Shiba), on receiving the letter of Sulaiman A.S. inviting her to accept Islam,
addressed her courtiers thus: Kings, when they enter a country despoil it,
and make the noblest of its people its meanest. Thus do they behave. This
verse is a clear condemnation of imperialism in Islam.)

Khwab sey bidar hota hai zara mehkoom agar;
pher sola deyti hai oss ko hokmaran ki saaheri.

:
)Jadoogari, morad hai dhokabazi.)
If the ruled from his stupor slightly wakes up;

the rulers spell lulls him back to sleep again.

Jadooey Mehmood ki tasir sey chashm-e-Ayaz;
52
deikhhti hai halqah-e-gardan mein saaz-e-dilbari.

From the effect of the spell of Mahmood the eye of Ayaz,
sees the accouterments of loveliness round his neck.

Khoon-e-Israel aa-jaata hai akhar josh mein;
torr deyta hai koeyi Mosa talism-e-Samiri.
)Samiri ka jadoo.) :
At last the blood of Israel* boils up with anger;

the spell of Samiri is smashed up by some Musa.
(*The blood of Israel: This verse refers to the magic of the sorcerer Samiri.
During the period between the prophethood of Musa A.S. and Isa A.S. the
people of Israel were the inheritors of the vice-regency of God and they are
treated like Muslims in the Holy Quran. Samiri: This is an allusion to
Holy Quran 20: 85, 95-97.)

Sarwari ziba faqat oss zaat-e-bihimta ko hai;
hokmaran hai ekk wohi, baqi bottaan-e-Azari.
)Sardari.( :
:
)Aisi zaat jiss ki koeyi misal nah ho.(
:
)Azar kay banaey hoay bott.)
Sovereignty befits only that Peerless Essence;

only He is the sovereign, the rest are Azars idols.
(Peerless Essence: Reference to God.)

Az ghulami fitrat-e-azad ra roswa makon;
53
ta trashi khwajah az Brahman kafir-teri.
[Tou apni azad fitrat ko ghulami mein phhansa kar zalil nah kar;
agar tou kissi ko aqa banay ga aur yeh bott trashey ga tuo
tou samajh ley keh tou Brahman sey bhi barra kafir hai.]
Do not disgrace your independent disposition with slavery;
so that you do not mold yourself into the master who would be a
worse infidel than the Brahman.

Hai wohi saaz-e-kohan Maghrib ka jamhoori nizam;
jiss kay pardon mein naheen ghair az nawaey Qaisari.
)Shahinshah ki sada.) :
The Western democratic system is the same old orchestra
in whose frets is nothing different from the Qaisars tune.

(Qaisers tune: Reference to the imperialism of the Roman Empire which
is famous for its atrocities.)

Deiv-e-istabdad jamhoori qaba mein paaey kob;
)Zulm.( :
)Nachney wala.)
:
tou samajhta hai yeh azadi ki hai neilum pari.
The monster of despotism is treading in democracys robe;

you consider it as the beautiful ferry of independence!

Majlis-e-aein-o-islah-o-raaiyat-o-haqooq;
54
tibb-e-Maghrib mein mazay meithhey, asar khwab awari.

The legislative assembly, the reforms, the rights and concessions:
In Western medicine the tastes are sweet, the effect is soporific!

Garmi-e-goftar aazaey majalis, al-aman;
yeh bhi ekk sarmayah-daron ki hai jung-e-zargari.

:
)Qanoon-saaz assambliyuon kay aiwan.(
)Khoda mehfooz rakkhey.)

May God protect us from the fervor of speeches of members of assemblies;
this also is the capitalists sham quarreling to deceive the poor!

!
Iss sorab-e-rung-o-boo ko gulistan samjha hai tou;
aah ay nadan! Qafas ko ashiyan samjha hai tou.
)Dhoukah.) :
You have taken this apparent beautys mirage as a garden!

Ah! O ignorant one! You have taken the cage to be the nest!

Sarmayah-O-Mehnat (Capital and Labour)

Bandah-e-mazdoor ko jaa kar mera paigham dey;
Khizar ka paigham kaya, hai yeh payam-e-kainat.
)Kainat kay dil ki awaz.) :

Go and deliver my message to the labouring person:
Not only Khizars message, this is the universal message!

55

Ay keh tojh ko khha gaya sarmaya-dar heelah-gir;
shakh-e-ahoo per rehi sadiyuon talak teyri baraat.
)Hiran ka seing.( :
)Hissah, morad hai rizq.)

:
O whom the fraudulent capitalist has destroyed!
Your destiny has remained a fugitive for centuries.

Dast-e-doulat aafrin ko muzd yuon milti rehi;
ehl-e-sarwat jaisey deytey hein gharibon ko zakat.
:
)Doulat paida karney waley haath.(
)Mazdoori.( :
:
)Ameer loug.)
The wealth-creating hand had been paid wages

as the rich pay charity to the poor!

Sahar-al-mowt ney tojh ko diya burg-e-hashish;
aur tou ay bi-khabar samjha ossey shakh-e-nabat.
)Mowt ka jadoo-gar, morad hai sarmayadar.(

)Bhung.) :
The magician of Alamut gave you the hashish leaves

and you, O negligent one, took it as a tuft of candy!
56
(Magician of Alamut: Reference to the Hasan Bin abbat (d. 1138) who was
a wizard of his age. He lived in Iran in the eleventh century C.E. He built a
fort at Alamut, between Qazwain and Jilan. He furnished its interior with the
state of the art furnishings and accouterment of comfort and luxury,
including the most beautiful girls available. He designated this fort
Paradise, and laid claims to prophet-hood. He had a body of followers who
enticed unwary people in cities with administration of hemp and transported
them to the Alamut Fort when they became intoxicated with hemp. On
gaining consciousness they found themselves in strange surroundings which
were the ultimate in luxury, including houris. When they thus became
convinced of being in paradise they accepted Hasan Bin abbat as their
prophet. He had built formidable strength which the State could not subdue
with mere force. He was a contemporary of Ghias al-Din Abu al-Fat Qamar
Bin Ibrahim al-Khayyam, the famous Umar Khayyam: who was a
mathematician, astronomer and poet (ca. 1050-1123). The latter ultimately
subdued Hasan Bin abbat with better wisdom, based on righteousness
instead of wizardry. Later this organization was destroyed by the Mongols
about the middle of the 13th century.)

Nasal, qomiyat, Kalisa, sultanat, tehzeeb, rung;
khwajgi ney khoob chon chon kay banaey maskarat.

)Woh cheezein jo nashah paida karti hein.)
Race, nation, church, empire, civilization, colour:
This assortment of intoxicants is made by imperialism.

Kut mara nadan khayali devataon kay leay;
sokar ki lazzat mein tou lotwa gaya naqd-e-hayat.
)Nashah.) :
The ignorant one gave up his life for mythical gods;

you destroyed your lifes capital under intoxicants love.
57

Makar ki chalon sey baazi ley gaya sarmayah-dar;
intihaey saadgi sey khha gaya mazdoor maat.
The capitalist has won with deceitful stratagems
due to extreme naivete the laborer is checkmated.

Othh keh abb bazm-e-jahan ka aur he andaaz hai;
Mashriq-o-Maghrib mein teyrey dour ka aghaz hai.
Rise, as the worlds assembly has adopted different ways;
in the East and the West is the beginning of your age.
(Allusion to the labour movements all over the world starting at that time:
These movements are usually credited to communism and general
awakening in the West. However, in reality they owe their origin to the
awakening kindled by Islam and Muslim scholars in Spain and Iraq in the
middle ages which brought about Reformation and Renaissance in Europe
and which is an on-going movement of human liberation from the forces of
undue domination.)

Himmat-e-aali tuo darya bhi naheen karti qabool;
ghonchah-san ghafil terey, daaman mein shabnam kabb talak.
Those with elegant courage do not accept
even the ocean O negligent one,
how long would you hold dew
in your skirt like the flower bud?

Naghmah-e-bidari-e-jamhoor hai saaman-e-aish;
qissah-e-khwab awar Askandar-o-Jam kabb talak.
58
Music of masses renaissance is a means of pleasure;

the soporific tale of Alexander and Jam how long?

Aftab-e-tazah paida batan-e-geiti sey hoa;
asman doobay hoay taaron ka maatam kabb talak.
A new sun has arisen from the bowels of the earth
O Sky! Mourning of stars which have set how long?

Torr daalein fitrat-e-insan ney zinjirein tamam;
doori-e-jannat sey routi chashm-e-Adam kabb talak.
Human nature has broken down all the chains!
Mans eye would weep for the lost Paradise how long?

Baghban charah farma sey yeh kehti hai bahaar;
zakham-e-gul kay wastay tadbir-e-marham kabb talak.
The spring says this to the helping gardener:
You would apply ointment to the rose wounded heart how long?
!

Kirmak-e-nadan! Tawaf-e-shamaa sey azad ho;
apni fitrat kay tajali-e-zaar mein abad ho.
)Bhanwra.) :
O simple fire-fly, be free of revolving round the candle
and be living in the illuminated place of your own nature!

Dunya-i-Islam (The World of Islam)
59

Kaya sonata hai mojhey Turk-o-Arab ki dastan;
mojh sey kochh penhan naheen Islamiyuon ka soz-o-saaz.
)Chhopa hoa.) :
Why are you relating to me the story of Turks and Arabs!

Nothing of the grief and joys of Muslims is hidden from me.*
(*This means that the whole history of the Muslim Ummah was known to
Khizar A.S. It also refers to the history of secession of the Arab world from
the fold of the Uthmaniya Khilafah and its aftermath.)

Ley gaey taslees kay farzand miras-e-Khalil;
)Morad hai Issaeyi.(

:
khisht boniyad-e-Kalisa bun gaeyi khak-e-Hijaz.
)Morad hai Muslimanon ka versah.(
)Eint.) :
The sons of the Cross have taken away the heritage of Khalil;
the soil of Hijaz has become the brick of the churchs foundation!
(Reference to the upper hand of Christians in Islamic countries,
particularly those with Muslim majorities and Muslim governments.)

Ho gaeyi roswa zamaney mein kullah-e-lal rung;
jo sarapa naaz thhey, hein aaj majboor-e-niaz.
:
)Sorkh topi; Turki topi.)
The red cap* has become disgraced in the world!

60
Those who were formerly proud are in need of others!

(*This refers to the Turkish cap which was red in colour and had a black
frill. It was used as a national cap by Muslims in greater part of the world.
It lasted till the beginning of World War II.)

Ley raha hai maey froshan-e-Frangistan sey Paras;
woh maey-e-sarkash hararat jiss ki hai meina godaz.
)Tond-o-taiz.( :
)Surahi ko pighla deyney wali.)
From the wine sellers of Europe Iran is purchasing

that strong wine by whose heat the decanter is melted.*
(*Reference to the inordinate Western influence in the politics and, still
worse, in social life of the people in the Muslim world.)

Hikmat-e-Maghrib sey millat ki yeh kafiat hoeyi;
tokrray tokrray jiss tarah sonay ko kar deyta hai gauz.
)Sonay ko katney ki qainchi.)

The politics of the West has reduced the nation
such as gold is rendered to pieces by scissors.*
(*Reference to the division of the Muslim world into a large number of
secular nation states after World War I. However, our misfortune is that, in
spite of the efforts of `Allamah Iqbal and a large number of other reformers
all over the Muslim world, the trend towards fragmentation of
theUmmah is continuing un-abated.)

Ho gaya manind-e-aab arzan Mosilman ka lahoo;
61
Moztarib hai tou keh teyra dil naheen danaey raaz.

(Sasta.) :
The blood of the Muslim has become cheap like water;

you are restless as your heart is unaware of their fate.

Goft Rumi her banaey kohna kaa badan konand;
mi nadani awwal aan buniyad ra veran konand.

[Rumi ney kaha keh
her porani amarat ko dobarah bananey sey pehley,

kaya tou naheen jaanta, pehley oss ko girana parrta hai.]
Rumi said that every old building that is to be rebuilt!
Do you not know that the building is first demolished?

Molak haathon sey gaya, Millat ki ankhhein khhul gaein;
Haq tera chashmey
kardst ghafil der

ataa
nigar.
) (

[Allah ney tojhey ankhhein ataa ki hein,
ghafil (ankhhein khhol) aur deikhh.]
The homeland has been lost; the nation has been jolted
O negligent one, look deep as God has granted you insight!

!
Momiyai* ki gadaeyi sey tuo behtar hai shikast;
moor-e-biper! Haajatey paish-e-Sulaimaney ma-ber.
(*Dawa(
62
Defeat is better than helplessly begging for momiyai

O helpless ant! Do not take your requests to a Sulaiman.

Rabt-o-zabt-e-Millat-e-Baiza hai Mashriq ki nijat;
Aisia waaley hein iss noktay sey abb takk bikhabar.
The salvation of the East is in organization of the Muslim nations;
the people of Asia are still unaware of this mystery.

Pher siyasat chhorr kar dakhil hisaar-e-Deen mein ho;
molk-o-doulat hai faqat hifz-e-Haram ka ekk samar.
)Mazhab ka qila.) :
Relinquishing politics enter the fort of din again;

country and wealth is only a reward for Harams defense.
(This verse does not teach Muslims to withdraw from politics. It preaches
only refraining from God-less Western politics, on the vices of which he is
very emphatic.)

Eik hon Moslim Haram ki pasbani kay leay;
Neil kay sahil sey ley kar taa bakhak-e-Kashghar.
The Muslims should unite into one body for Harams defense
from the banks of the Nile to the City of Kashghar!
(Kashghar is a large and important city in Chinese Turkistan. The second
hemstitch of this verse means the entire Islamic world. Though neither the
Nile River forms the western boundary nor is Kashghar on the eastern
boundary of the Islamic world these names are used as an exigency of
poetry.)

63
Jo karey ga imtiaz-e-rung-o-khon, mitt jaey ga;

Turk-e-khurgahi ho ya Aarabi wala gohar.
(Khaimah mein rehney wala Turki bashindah.)
:
)Aala mansab Arab.)
Whoever would discriminate for colour and race would perish;

whether he be the tent-dwelling Turk or the high ranking Arab!
(This emphasizes the super-national nature of the Islamic State.)

Nasal agar Muslim ki mazhab per moqadam ho gaeyi;
orr gaya dunya sey tou manind-e-khak-e-rahgozar.
If race would become more important than din to the Muslim;
he would be blown away from the world like the dust of the road!

Taa khilafat ki bana dunya mein ho pher ostawar;
laa kaheen sey dhondh kar aslaaf ka qalb-o-jigar.
To establish the Khilafahs foundations in the world again;
the need is to bring from somewhere the ancestors mettle.

Ay keh nashanasi khufi ra az jalli hoshiyar baash;

)
(
ay gariftar-e-Abu Bakar-o-Ali hoshiyar baash.
[Hoshiyar, ay woh jo poshidah aur zahar mein farq naheen pehchanta!

64
Hoshiyar ay Abu Bakar aur Ali ki barraiyan biyan karney waaley.

(Shia-Sunni tafarqah ki taraf asharah hai)]
O You who do not distinguish between the tangible
and the intangible, beware; O the captive of Abu Bakr and Ali, beware.
(This is a stern warning to Muslims to refrain from Shia-Sunni
controversies and quarrels which are sapping the strength of the
Muslim society and the Muslim world.)

Ishq ko faryaad lazim thhi so woh bhi ho choki;
abb zara dil thham kar faryaad ki taseer deikhh.
)Asar.) :
Complaint was incumbent on Love and it has been lodged

with a cool heart now watch the effect of the complaint!

Tou ney deikhha sitwat-e-raftar-e-darya ka arooj;
mouj-e-mozter kis tarah banti hai abb zinjir deikhh.
:
)Daya ki raftar ki taizi ki haibat.)
You have witnessed the zenith of the majesty of the rivers flow;
now watch how the restless wave becomes
a chain in which it gets entangled.

Aam hurriyat ka jo deikhha thha khwab Islam ney;
ay Mosilman! Aaj tou oss khwab ki taabir deikhh.
The dream of universal freedom which was seen by Islam
O Muslim, you should watch the interpretation of that dream today!
65

Apni khakistar samandar ko hai samaan-e-wujood;
mur kay pher hota hai paida yeh jahan-e-pir, deikhh.
)Raakhh.) :
Its own ashes are a means of existence to salamander;

you should watch the resurrection of this world after death!
(Salamander: This is a legendary animal which lives and flourishes in fire.
This verse is a repetition of Allamah Iqbals message on Islams
renaissance.)

Khhol kar ankhhein merey aeinah-e-goftar mein;
aaney waaley dour ki dhundli sei tasweer deikhh.
With open eyes in the mirror or my discourses;
you should watch a faint image of the coming age.

Aazmoodah fitnah hai ekk aur bhi gardon kay pass;
saamney taqdir kay roswaeyi-e-tadbir deikhh.
The sky has one more tested trick preserved in its store;
watch the disgrace of planning in face of destinys strength.
(This is a message of hope to Muslims. It reminds us of the promise of God
that Divine planning and Help will be with us if we are steadfast in our
mission. There are many verses in the Holy Quran to this effect, e.g. 3:54
and 27:50.)

' '
Moslim asti seinah ra az aarzoo abad daar;
( )
her zaman paish-e-nazar La yukhlif-ul-Miad daar.
66
[Musliman honay ki hasiyat sey
(Allah ki rehmat sey mayuos nah ho aur)

ommeid sey apna dil abad rakhh;
her waqt madd-e-nazar rehey keh Allah Taala
apney waadah kay khalaf naheen karta.]
You are a Muslim keep your breast happy with Longing;
every moment keep your eye on La yukhlif-ul-Miad.*
(*Allusion to the Holy Quran 3:9 which ends in
God never fails in His promise.)
HUMOUROUS POEMS
The last chapter of Bang-e-Dara includes short poems on various issues
about which Dr Khalil wrote: Allamah Iqbal is reported to have been of a
pleasant and amiable temperament when in social circles and his letters
reveal a fair amount of humor. However, his serious views on the matters
contained in these humorous poems prevailed over his pleasant nature and in
some poems he has not been able to avoid passing into serious discourse.
Some of the poems on materialism in the West, education, politics and
economics are reproduced.

***** (1) *****

Mashriq mein asool Deen bun jaatey hein;
Maghrib mein magar machine bun jaatey hein.
Rehta naheen eik bhi hamarey pally;
67
wan eik kay teen teen bun jaatey hein.

In the East principles are changed to religion,
but in the West they are changed into machines.
We do not retain even one of them;
there one is changed into three.
(Reference to the doctrine of Trinity)
***** (2) *****

Larrkiyan parrh rehi hein angraizi;
dhondh-li quom ney falah ki rah.
The girls are learning English;
the nation prosperitys way has found.

Rawash-e-Maghribi hai madd-e-nazar;
wazaa-e-Mashriq ko jaantey hein gonah.
The ways of the West are in view;
Eastern ways sinful are found.

Yeh drama dikhhaey ga kaya scene;
pardah othhney ki montazir hai nigah.
What scenes will this drama produce?
On curtains rising this will be found.
68
***** (5) *****

Taalim-e-Maghribi hai bohat juraat aafrin;
pehla sabaq hai, baithh kay college mein maar dheing.
Western education is very encouraging;
its first lesson is to brag sitting in the college.

Bastey hein Hind mein jo kharidar he faqat;
Agha bhi ley kay aatey hein apney watan sey heing.
)Morad hai Afghan.)

:
As only the purchasers inhabit India;
Afghans also bring assafoetida from their country.

!
Meyra yeh haal, boot ki toe chaat-ta hon mein;
onn ka yeh hokam, deikhh! Merey farash per nah reing.
My condition is that I lick the toe of the boot;
she says, Beware do not be crawling on my carpet.

Kehney lagay keh oont hai bhudda sa janwar;
achhi hai gaaey, rakhhti hai kaya nok-dar seing.
The camel is said to be a somewhat clumsy animal;
the cow is good as she has slender horns.
***** (7) *****
69

Tehzeeb kay mariz ko goli sey faidah;
dafaa-e-marz kay wastay pill paish kijiay.
The patient of civilization will not be cured by the goli;
for curing of the malady you should present him with pill.

Thhey woh bhi dinn keh khidmat-e-ostad kay ewaz;
dil chaheta thha hadiyah-e-dil paish kijiay.
There was a time when in exchange for the teachers services
one wanted that the gift of the heart he should present!

Badla zamanah aisa keh larrka pus az sabaq
kehta hai master sey bill paish kijiay.
Times have changed so much that the pupil after the lesson
says to the teacher: You should present the bill.
***** (14) *****

''
Hindustan mein jozv-e-hakomat hein councilein;
aaghaz hai hamarey siyasi kamal ka.
Hum tuo faqir thhey he, hamara tuo kaam thha;
seikhhin saliqah abb omraa bhi sawal ka.
In India councils are a part of the government;
70
this is the start of our political perfection.

We were always beggars, begging* was our way;
the rich should now acquire the skill of begging.
(*Refers to the begging for votes by the rich people. Adult suffrage did not
come into the Indian sub-continent till the Government of India Act 1935.
Till then suffrage was restricted to persons above a certain annual income.)
***** (15) *****

Memberi Imperial Council ki kochh moshkil naheen;
vote tuo mil jaain gay, paisay bhi dilwain gay kaya?
Mirza Ghalib Khoda bakhshay, baja farma gaey;
hum ney yeh mana keh Dilli mein rehein, khhain gay kaya?
Membership of the Imperial council is not at all difficult;
votes will be available. Will we be paid money also?
May God bless Mirza Ghalib, who has rightly said
We are prepared to live in Delhi, how shall we subsist?
***** (16) *****

Dalil-e-mehr-o-wafa iss sey barrh kay kaya ho-gi;
nah ho hazoor sey olfat tuo yeh sitam nah sehein.
)Saboot.) :
What will be a better proof of affection and fidelity

71
with no love for you how intolerable will this cruelty be.

Mosir hai halqa, committee mein kochh kehein hum bhi;
magar razaey Collector ko bhanp lein tuo kehein.
)Bazid, asrar karney wala.)

Insistence is that in the ward committee I should also speak,
but I shall speak after guessing if the Collector agreeable with me will be.
(Collector also known as Deputy Commissioner is the highest
administrative officer at the district level in the Indian sub-continent. He was
so powerful during the British rule that the service to which he belonged was
said to be the steel frame of the British Empire. This verse is sarcasm on
the state of affairs in which nothing could happen in the district without the
implicit or explicit concurrence of the Collector.)

Sanad tuo lijiay, larrkon kay kaam aaey gi;
woh meharban hein abb, pher rehein, rehein nah rehein.
Obtain the testimonial, it will be of use for sons;
he is favorable now, later he may or may not be.

Zamin per tuo naheen Hindiyuon ko jaa milti;
magar jahan mein hein khali samandron ki tehein.
Indians cannot find a place on the earth,
but the oceans bottom available may be.
72
Misal-e-kishti bi-hissi motia-e-farman hein;

kaho tuo bostah-e-sahil rehein, kaho tuo behein.

)Bi-hiss kishti.(
:

)Farmanbardar.( :

:
)Sahil sey chimtay rehna.)
Like the insensitive boat we are subservient to orders;

we are bound to the bank or float as your desire may be.
***** (18) *****

Deikhhiay chalti hai Mashriq ki tajarat kabb takk;
shishah-e-Deen kay ewaz jaam-o-saboo leyta hai.
Hai madawaey janoon nishtar-e-taalim-e-jadid;
meyra surgeon rug-e-millat sey lahoo leyta hai.
Let us see how long this business of the East lasts;
people are buying cups and jars instead of dins goblets.
The cure of Love is the new educations lancet;
my surgeon is drawing blood from the Millatsvein.
***** (20) *****

Raat machhar ney keh diya mojh sey;
73
majra apni na-tamami* ka (*nakami - ).

Last night the mosquito related to me
the whole story of his failures.

Mojh ko deytey hein eik boond lahoo
shabb bhar ki tishnah kami ka sillah.
They give me only one drop of blood
in return for the whole nights labour.

Aur yeh biswah-dar, bi-zehmat
pe gaya sabb lahoo asami ka.

:
)Morad hai zamindar.(
(Kaastkar.) :
And this land owner without any effort

sucked all the blood of the cultivator.
***** (22) *****

Jan jaaey haath sey jaaey nah sut;
hai yehi ekk baat her mazhab ka tut.
Chuttay buttay eik he theili kay hein;
sahokari, biswahdari, sultanat.
74
)Rooh.) :) Such.( :
Life may be lost but truth should not be lost:

This one principle is the core of all religions.
They are the birds of the same feather;
banking, landlordship, monarchy.
***** (23) *****

Mehnat-o-sarmayah dunya mein saff ara ho gaey;
deikhhiay hota hai kis kis ki tamanaon ka khoon.
(Saffein bandh kar khharrey ho gaey;
asharah hai sarmayadari aur ishtiraki nizam ki taraf.)

Capital and labour are in confrontation with each other:
Let us see how many peoples expectations are destroyed.

Hikmat-o-tadbir sey yeh fitnah-e-ashoob khaiz;
tull naheen sakta, Wa qad kuntum beh tastaajiloon*.
(*Iqbal Qurani ayah sey yeh mafhoom paida kartey hein keh iss ka tuo ilm
naheen keh inn duonon kay mabain jo jung ho-gi oss mein kon jeitey ga aur
kon haarey ga albatah yeh taey hai keh iss jung mein duonon taqaton ki
bohat se tamanaon ka khoon ho jaaey ga.)

With cleverness and prudence this mischief cannot be delayed
75
Because Wa qad kuntum behi tastaajiloon.

(*Allusion to the Holy Quran 10: 51.)

Khhol gaey Yajooj aur Majooj kay lashkar tamam;
chashm-e-Muslim deikhh ley tafsir-e-harf-e-Yansiloon.
Gog and Magog all have been released;
the Muslim eye will see the meaning of Yansiloon.*
(*Allusion to the Holy Quran 21: 96.)
***** (24) *****

Sham ki sarhad sey rokhsat hai woh rind-e-lum yazal*;
rakhh kay maey-khaney kay saarey qaiday balaey taaq.
(*Asharah hai France ki afwaaj (jo hamaishah nashah mein rehti thhein)
ka Shaam ki sarhad sey wapsi ki taraf.)
) (

That eternal rind has departed from the border of Sham* shelving away
all the rules and etiquette of the tavern.
(*Arabic name of the region now included in Syria and Lebanon)

Yeh agar such hai tuo hai kis darjah ibrat ka moqam;
rung ekk pall mein badal jaata hai yeh neili rawaaq.
If so, how much is this the occasion for admonition;
the blue sky changes its colours in a moment.
76

Hazrat Curzon ko abb madawa hai zaroor;
hokam berdari kay meaday mein hai dard-e-layataaq.
(Shadid dard.) :
Curzon certainly would be concerned with remedial measures;

in the belly of obedience has started unequaled convulsion.
(Curzon: He was the British Foreign Secretary during the period 1920-25
when an effort was made to settle the Middle East problem to the detriment
of the Arabs and advantage of Jews. The part played by Sir Agha Khan III is
referred to in the last verse.)

Wafad Hindustan sey kartey hein Sir Agha Khan talab;
kaya yeh choorun hai pey-e-hazam Falastin-o-Iraq?
Sir Agha Khan * is demanding the delegation from India:
Is this the digestive for devouring Iraq and Palestine.
(*Reference to Sir Sultan Muhammad Shah the Agha Khan III who was a
veteran statesman of the Indian sub-continent and played an important role
in the politics of India, particularly that of Muslims, including the settlement
of the Middle East problem, to which reference is made in the last line of
the poem.)
***** (25) *****

Takrar thhi mozara-o-malik mein eik roz;
duonon yeh keh rehey thhey, mera maal hai zamin.
One day a dispute arose between the farmer and the owner;
each of them was saying that the land belonged to him.
77

Kehta thha woh, karey jo ziraat ossi ka khheit;
kehta thha yeh keh aql thhakaney teri naheen.
The farmer said that the field belonged to the cultivator;
the owner said that the farmer had become demented.

Pochha zamin sey mein ney keh hai kis ka maal tou;
boli mojhey tuo hai faqat iss baat ka yaqin.
I asked the land as to whose property it was;
it replied that it was believing only this:

Malik hai ya mozaraa-e-shoridah haal hai;
jo zir-e-asman hai, woh dharti ka maal hai.
:
)Badhaal kashtkar.)
Whether it be the owner or the wretched farmer;

whatever is under the sky is property of the land.
***** (26) *****

Othha kar phaink duo bahar gali mein;
naeyi tehzeeb kay anday hein ganday.
Throw them out in the alley;
the new civilizations eggs are rotten.
78

Election, memberi, council, sadarat;
banaey khoob azadi ney phhanday.
Election, membership, council, presidency;
the nooses of independence are very strange.

Mian najjar bhi chheilay gaey saath;
nehayat taiz hein Europe kay runday.
The carpenter has also been pared;
the Europes planes are very sharp.
***** (27) *****

Karkhaney ka hai malik mardak-e-nakardah kaar;
aish ka potla hai, mehnat hai ossey nasaazgar.
Hokam-e-Haq hai Laisa lil Insan-e Illa Ma Saa;
khhaey kiyuon mazdoor ki mehnat ka phhal sarmayah-dar.
)Insan ossi cheez ka haqdar hai jiss kay leay woh koshish karta hai.)
The owner of the factory is a useless man;
he is very pleasure loving, hard work does not suit him.
Gods command is Laisa lil Insani Illa Ma Saa*:
Fruit of laborers work should not be usurped by the capitalist.
79
(*This is an illusion to The Holy Quran 53:39 which means

That Man can have nothing but what he strives for.
***** (28) *****

Sona hai mein ney kall yeh goftago thhi karkhaney mein;
poraney jhonparron mein hai thhikana dast-e-caravan ka.
Magar sarkar ney kaya khoob Council Hall banwaya;
koeyi iss shehar mein takiyah nah thha sarmaya-daron ka.
I have heard this was the talk in the factory yesterday:
The artisans only in old huts have their abode.
But what a good council hall the government has made
in this city the capitalists did not have any abode.
27th March, 2013
INQILAB
APPLY TO DISCERN
80
PART TWO
In Bal-e-Jibril, Allamah Iqbal has relatively said less in reference to this
context. The subjects that have been covered include politics, especially the
state and religion and economics. He has also commented on Western
civilization and western thinkers and leaders.
He has been quite blunt in pointing out the faults in the systems of his
time, but the criticism has never been for the sake of criticism. He has given
his candid views on whatever issue he chose to talk about and those have
always been based on Islamic teachings.
The poetical works selected for this chapter have been mostly translated
in English by Syed Akbar Ali Shah.
GHAZALEIN
***** (17) *****

In this ghazal Allamah sees no difference between democracy and
imperialism when statecraft is divorced from religion.

Europe mein likhhey gaey
(Written in Europe)

Zamastani hawa mein garchih thhi shamshir ki taizi;
nah chhotey mojh sey London mein bhi aadab-e-sehar khaizi.
:
)Sardiyuon ki thhandi hawa.(
:
(Sobh sawairey otthna.)
At London, winter wind, like sword, was biting though,

my wont to rise at early morn I didnt forego.
81

Kaheen sarmayah-e-mehfil thhi meyri garam goftari;
kaheen sabb ko parishan kar gaeyi meyri kum amaizi.
At times my heated talk to gathering pleasure lent;
my holding loof at times perplexed them all, I trow.

Zamam-e-kaar agar muzdoor kay haathon mein ho tuo pher kaya;
tariq-e-kohkon mein bhi wohi heilay hein Pervaizi.
:
(Hakoomat ka karobar.)
No hope for change is there, if workers rule the land,

for those who hew the rocks, like Parvez tricks do know.

Jalal-e-padshahi ho keh jamhoori tamasha ho;
joda ho Deen siyasat sey tuo reh jaati hai Changaizi.
Statecraft divorced from Faith to reign of terror leads,
though it be a monarchs rule or Commoners show.

Sawad-e-Roma-tul-Kobra mein Dilli yaad aati hai;
wohi ibrat, wohi azmat, wohi shan-e-dil awaizi.
)Maholi kaifiyat.( :
)Dil kashi.) :
The streets of Rome remind of Delhis glorious past,

the lesson same and charm are writ upon its brow.
82
(Translated by Syed Akbar Ali Shah)

***** (46) *****
In this ghazal Allamah has listed some shortcomings in the socities of
the East and West and all of them are attributable to severing of the link with
the religion.

Hoa nah zor sey oss kay koeyi gariban chaak;
agarchih Maghribiyuon ka janon bhi thha chalaak.
Intuition in the West was clever in its power,
but had not the plenitude for absolute abandon.

Maey yaqin sey zamir-e-hayat hai porsoz;
nasib-e-madrassah ya-Rabb yeh aab-e-aatish naak.

)Aag bhara pani.)
The quintessence of life is the force of faith supreme:

It is a force denied to all our seats of learning.

Arooj-e-Adam-e-khaki kay montazir hein tamaam;
yeh kehkashan, yeh sitarey, yeh neilgon aflaak.
The galaxies, the planets, the firmament,
are all waiting for mans rise, like a star in heaven.

Yehi zamanah-e-hazir ki kainat hai kaya;
83
damagh roshan O dil teirah O nigah bibaak.
:
)Dil kay andar ka andhaira.)
Brains are bright and hearts are dark and eyes are bold,
is this the sum and substance of what our age has gained?

Tou bibasar ho tuo yeh maana-e-nigah bhi hai;
wagarnah aag hai Momin, jahan khas-o-khashak.

)Beinaeyi sey mehroom.(
:
)Ghhas phoos.)
The world is a haystack forthe fire of theMuslim soul,

but if thou art eyeless, thou canst not find thy way.

Zamanah aql ko samjha hoa hai mashaal-e-rah;
kissey khabar keh janon bhi hai sahib-e-idraak.
:
)Aql-o-feham wala.)
To a multitude of men, reason is the guide;

they know not that frenzy has a wisdom of its own.

Jahan tamam hai miraas mard-e-Momin ki;
meyrey kalam peh hujjat hai noktah-e-lolaak.

) (
:
84
(Morad hai Muhammad (S.A.W.)

jinn ko Sahib-e-Lolaak bhi kehtey hein.)
The world entire is a legacy of the Man of Faith:
I say it on the authority of We would not have created it.
(Translated by Naim Siddiqui)
QUATRAIN
*****(7)*****

Arab kay soz mein saaz-e-Ajam hai;
Haram ka raaz Tawhid-e-ommam hai.
Tehi-e-wahdat sey hai andaishah-e-gharb;
keh tehzeeb-e-Farangi bi-Haram hai.
Arabian fervour has within it the Persian melodies;
the hidden purpose of the Sanctuary is to unify all nations.
Western thought is bereft of the idea of Oneness,
because the Western civilization has no Kabah.
(Translated by M. Munawwar Mirza)
LENIN BEFORE GOD

In this poem Allamah rejects western economic and political practices,
especiaaly the capitalism.
:
Lenin Khoda kay hazoor mein
85

Ay anfos-o-aafaq mein paida Terey aayat;
haq yeh hai keh hai zindah-o-paindah Teri
Zaat.
(Nafas ki jamaa; morad hai alam-e-arwah sey.(

)Ofaq ki jamaa; morad hai alam-e-ajsaam sey.)
All space and all that breathes bear witness;
truth it is indeed; Thou art, and dost remain.

Mein kaisay samajhta keh Tou hai ya keh naheen hai;
her dum motaghiyar thhey khird kay nazariyaat.
)Badalney wala.)
:
How could I know that God was or was not,
where Reason's reckonings shifted hour by hour?

Mehram naheen fitrat kay sarood-e-azli sey;
beinaey kawakab ho keh danaey nabataat.

:
)Sitaron ka ilm rakhhney wala.(

:
)Nabatat ka ilm rakhhney wala.)
The peerer at planets, the counter-up of plants,

heard nothing there of Nature's infinite music.
86

Aaj aankhh ney deikhha tuo woh alam hoa saabit;
mein jiss ko samajhta thha Kalisa kay khorafaat.
)Mun ghharrat baatin.) :

To-day I witnessing acknowledge realms
that I once thought the mummery of the Church.

Hum bund-e-shabb-o-roz mein jakarraey hoay banday;
tou khaliq-e-aasar-o-nigarindah-i-anaat.
)Asar ki jamaa; yaani zamaney.(
)Likhhney wala.(
:
)Aan ki jamaa, yaani auqat.)

We, manacled in the chains of day and night!
Thou, moulder of all time's atoms, builder of aeons.

Ekk baat agar mojh ko ajazat ho tuo pochhon;
hul kar nah sakkey jiss ko hakimon kay moqalaat.
Let me have leave to ask this question,
one not answered by the subtleties of the schools.
87
Jabb takk mein jiya khaimah-e-aflaak kay neichey;

kantey ki tarah dil mein khhatakti rehi yeh baat.
That while I lived under the sky-tent's roof
like a thorn rankled in my heart, and made:

Goftar kay asloob peh qaboo naheen rehta;
jabb rooh kay andar motlatam hon khiyalaat.
)Lehrein leyney waaley.)

:
Such chaos in my soul of all its thoughts
I could not keep my tumbling words in bounds.

Woh kon saa Adam hai keh tuo jiss ka hai maabood;
woh Adam-e-khaki keh jo hai zir-e-samawaat?
)Sama ki jamaa; yaani asmanon.)

Oh, of what mortal race art Thou the God?
Those creatures formed of dust beneath these heavens?

Mashriq kay khodwand safidaan Farangi;
Maghrib kay khodawand darikhshindah folzaat.
)Dhatein.) :
Europe's pale checks are Asia's pantheon,

and Europe's pantheon her glittering metals.

Europe mein bohat roshni-e-ilm-o-honar hai;
88
haq yeh hai keh bi-chashmah-e-haiwan hai yeh zolmaat.
)Andhairey.) :
A blaze of art and science lights the West

with darkness that no Fountain of Life dispels;

Raanaeyi-e-taamir mein, rounaq mein, safa mein;
girjon sey barrh kay hein bankon ki amaraat.
In high-reared grace, in glory and in grandeur,
the towering Bank out-tops the cathedral roof.

Zahar mein tajarat hai, haqiqat mein joa hai;

)Naag-haani mout.) :
sood eik ka lakhhon kay leay marg-e-mafajaat.

What they call commerce is a game of dice for one,
profit, for millions swooping death.

Yeh ilm, yeh hikmat, yeh tadabbar, yeh hakoomat;
peitay hein lahoo. deytey hein taalim-e-masawaat.
There science, philosophy, scholarship,
government preach man's equality and drink men's blood.

Bi-kaari-o-oriyani-o-maey khwari-o-aflaas;
kaya kum hein Farangi madniyat kay fatohaat.
)Tamaddan.) :
89
Naked debauch, and want, and unemployment

are these mean triumphs of the Frankish arts.

Woh quom keh faizan-e-samawi sey ho mehroom;
hud oss kay kamalat ki hai barq-o-bokharaat.
Denied celestial grace a nation goes
no further than electricity or steam.

Hai dil kay leay mout mashinon ki hakoomat;
ehsas-e-marawwat ko kochal deytey hein alaat.
Death to the heart, machines stand sovereign;
engines that crush all sense of human kindness.

Asaar tuo kochh kochh nazar aatey hein keh akhar;
tadbir ko taqdir kay shaater ney kiya maat.
)Shatrunj ka khhalarri, morad hai bohat chalak.)

Yet signs are counted here and there that Fate,
the chess-player has check-mated all their cunning.

Maey khaney ki boniyad mein aaya hai tazalzal;
baithhey hein issi fikr mein piraan-e-kharabaat.
)Zalzalah, bhonchal.( :
90
)Maey khaney kay montazim.)

The Tavern shakes, its warped foundations crack,
the Old Men of Europe sit there numb with fear.

Chehron peh jo sorkhi nazar aati hai sar-e-shaam;
ya ghazah hai ya saghar-o-meina ki karamaat.
What twilight flush is left those faces now is paint and powder,
or lent by flask and cup.

Tou qadir-o-aadil hai magar Teyrey jaham mein;
hein talakh bohat bandah-e-mazdoor kay auqaat.
Omnipotent, righteous, Thou; but bitter the hours,
bitter the labourer's chained hours in Thy world!

Kabb doobay ga sarmayah parasti ka safinah?
Dunya hai Teri montazir-e-roz-e-makafaat.
(Badlah.) :
When shall this galley of gold's dominion founder?

Thy world Thy day of wrath, Lord, stands and waits.
(Translated by V G Kiernan)
SONG OF THE ANGLES
This poem is in continuation of the above.

Farishton ka geet
91

!
Aql hai bi-zamam abhi, ishq hai bi-moqam abhi;
naqsh-gar-e-azal! Tera naqsh hai natamam abhi.

)Lagam, Nakail.)
Reason is unbridled yet, love is still a dream;
thy work remains unfinished still, O Craftsman of Eternity!

Khalq-e-Khoda ki ghhat mein rind-o-faqih-o-mir-o-pir;
teyrey jahan mein hai wohi gardish-e-sobh-o-shaam abhi.
The days and nights revolve, unfolding evils new;
the rulers of body and soul are ruthless tyrants, all.

Teyrey amir maal must, teyrey faqir haal must;
bandah hai koochah gard abhi, khwajah boland baam abhi.
The rich are drunk with wealth; the pious are drunk with piety;
the homeless wander in the streets, the lords of palaces are Olympian.

Danish-o-deen-o-ilm-o-fun bandagi-e-hawus tamaam;
ishq girah koshaey ka faiz naheen hai aam abhi.
Learning, religion, art and science, are all slaves of greed;
thy love that solves all riddles, has yet to shower its blessings.

!
Johar-e-zindagi hai ishq, johar-e-ishq hai khudi;
92
ah! Keh hai yeh taigh-e-taiz pardagi-e-niyam abhi.

)Miyan kay andar chhopi hoeyi.)
The essence of Life is Love, the essence of Love is the self;

Alas! This cutting sword as yet rests in the sheath!
GODS COMMAND
To His angels
() :
Farman-e-Khoda: Farishton sey

Othho meri dunya kay gharibon ko jaga duo;
kaakh-e-omra kay dar-o-diwar hila duo.
)Amiron kay mehal.) :
Rise, and from their slumber wake the poor ones of My world
shake the walls and windows of the mansions of the great!

Garmao ghulamon ka lahoo soz-e-yaqin sey;
kunjashk-e-fromayah ko shaheen sey larra duo.
)Chirriya.( :

:
)Bi-haqiqat, bi-haisiyat. nacheez.)
Kindle with the fire of faith the slow blood of the slaves;
make the fearful sparrow bold to meet the falcon's hate!
93

Sultani-e-jamhoor ka aata hai zamanah;
jo naqsh-e-kohan tum ko nazar aaey, mita duo.
Close the hour approaches of the kingdom of the poor:
Every imprint of the past find and annihilate!

Jiss khheit sey dehqan ko mayassar naheen rozi;
oss khheit kay her khoshah-e-gandam ko jala duo.
Find the field whose harvest is no peasant's daily bread:
Garner in the furnace every ripening ear of wheat!

Kiyuon khaaliq-o-makhlooq mein haeyl rehein pardey;
piraan-e-Kalisa ko Kalisa sey othha duo.
Banish from the house of God the mumbling priest
whose prayers like a veil creation from Creator separate!

Haq ra basajoodey, sanaman ra batawwafey;
behtar hai chiragh-e-Haram-o-Deir bojha duo.
:
)Khoda ko sajday aur botton ka tawwaf.)
God by mm's prostrations, by man's vows are idols cheated:

Quench at once in My shrine and their fane the sacred light!

Mein nakhosh-o-bizaar hon murmur ki sillon sey;
94
meyrey leay matti ka Haram aur bana duo.

Rear for me another temple, build its walls with mud:
Wearied of their columned marbles, sickened is My sight!

Tehzeeb-e-navi kargeh-e-shishah garan hai,
adaab-e-janon shaer Mashriq ko seikhha duo.
)Naeyi tehzeeb.( :

)Shishah bananey waaley.) :
All their fine new world a workshop filled with brittle glass:
Go! My poet of the East to madness dedicate.
MENDICANCY
This poem is just a glimpse of Allama Iqbals views about imperialism
or malookiyat.
Gadaeyi:

Maey kadey mein eik dinn ekk rind-e-zirak ney kaha;
hai hamarey shehar ka waali gadaey bihaya.

)Dana sharabi.) :
A witty man in a tavern spoke with a tongue untamed:

The ruler of our state is a beggar unashamed;

Taj pehnaya hai kis ki bikullahi ney ossey;
kis ki oriyani ney bakhshi hai ossey zarin qaba.
95

:
)Nangay sar.)
How many go bare-headed to deck him with a crown?

How many go naked to supply his golden gown?

Oss kay aab-e-lalah-gon ki khoon-e-dehqan sey kashid;
teyrey meyrey khheit ki matti hai oss ki kimiya.
:
)Rangin mashroob, sharab.)
The blood of the poor turns into his red wine;

and they starve so that he may in luxury dine.

Oss kay nimat khaney ki her cheez hai mangi hoeyi;
deyney wala kon hai, mard-e-gharib-o-binawa.
The epicures table is loaded with delights,
stolen from the needy, stripped of all their rights.
( )
Mangney wala gada hai, sadqah mangay ya kharaj;

koeyi maaney ya nah maaney, mir-o-sultan sabb gada.
(makhoz az Anwari)
He is a beggar who begs money, be it large or small,
Kings with royal pomp and pride, in fact, are beggars all.
CHURCH AND STATE
96
(Deen-o-Siyasat)

Kalisa ki boniyad rahbaniyat thhi;
samati kahan iss faqiri mein miri.
:)Tark-e-dunya.)
Monasticism was the churchs base;

its austere living had no room for wealth.

Khasomat thhi sultani-o-rahabi mein;
keh woh sarbolandi hai
yeh sarbiziri.
)Doshmani.( :
)Sar neichey rakhhna, sarnagooni.)

The anchorite and the king have ever been hostile;
one has humility; the other an exalted power.

Siyasat ney mazhab sey pichha chhorraya;
chali kochh nah pir-e-Kalisa ki piri.
Church and state were separated at last;
the revered priest was rendered powerless.

Hoeyi deen-o-doulat mein jiss dum jodaeyi;
hawus ki amiri, hawus ki waziri.
When church and state parted the ways for ever,
97
it set in the rule of avarice and greed.

Doeyi molk-o-deen kay leay namoradi;
doeyi chashm-e-tehzeeb ki nabaseeri.
)Andha-pun.) :
This split is a disaster both for country and faith,

and shows the cultures blind lack of vision.

Yeh ijaz hai eik sehra nashin ka;
bashiri hai aeinah-dar-e-naziri.
)Khoshkhabri deyna.(
:
)Draney ki ehliyat.) :
It is the miracle of a desert-dweller
to make the grace a mirror to power.

Issi mein hifazat hai insaniyat ki;
keh hon eik Junaidi-o-Urdsheri.

:
)Morad hai deen-dari aur badshahat.)
Mankinds deliverance lies in the unity of those

who rule the body and those who rule the soul.
THE EARTH IS GOD'S
(Al arzallah)
98

Palta hai beij ko matti ko tariki mein kon;
kon dariyaon ki moujon sey othhata hai sahaab?
)Bhhap, baadal.) :
Who rears the seed in the darkness of the ground?

Who lifts the cloud up from the ocean wave?

Kon laya khhainch kar pachham sey baad-e-sazgar;
)Mowafiq hawa.) :
khak yeh kis ki hai, kis ka hai yeh noor-e-aftab?

Who drew here from the west the fruitful wind?
Who made this soil or who that light of the sun?

Kis ney bhar di motiyuon sey khoshah-e-gandam ki jeib?
Mosamon ko kis ney sikhhlaeyi hai khoo-e-inqilab?
Who filled with pearls of grain the tasselled wheat?
Who taught the months by instinct to revolve?
!

Deh khodaya! Yeh zamin teyri naheen, teyri naheen;
teyrey aaba ki naheen, teyri naheen, meyri naheen.
)Gaon ka malik, zamindar.( :

)Baap dada.) :
Landlord! This earth is not thine, is not thine, n
or yet thy fathers'; no, not thine, nor mine.
99

AT NAPOLEONS TOMB
As said earlier, Allamah has not always criticized the West and its
leaders. In this poem he praises Napoleon because his character trait of
striving tirelessly.
(Napoleon kay mazar per)

Raaz hai, raaz hai taqdir-e-jahan-e-tug-o-taaz;
josh-e-kirdar sey khhol jaatey hein taqdir kay raaz.
)Woh dunya jiss mein dhorr dhoop lazim hai; morad yeh dunya.)
The destiny of the world is a mystery unknown;
it is the force of character that unlocks its heart.

Josh-e-kirdar sey shamshir-e-Sikandar ka taloo;
Koh-e-Alwand hoa jiss ki hararat sey godaaz.
:
)Iran ka eik mashhoor paharr.)
It was the force that powered Alexanders mighty sword:

The sword that shattered all that came in its way.

Josh-e-kirdar sey Taimoor ka sayel hama-gir;
sayel kay saamney kaya shaey hai nashib aur faraaz.
It was the force that launched Tamburlaines conquering hordes:
The hordes that swept through rivers and hills and dales.
100

Saff-e-jung-gah mein mardan-e-Khoda ki takbir;
josh-e-kirdar sey banti hai Khoda ki Awaaz.
The call to prayer by men of God in the battle front,
through the power of character becomes the voice of God.

Hai magar forsat-e-kirdar nafas ya duo nafas;
ewaz-e-yakk duo nafas qabar ki shabb-haey daraaz.
But the bodys valour and the power of will,
after a moments pause, are swallowed up by the grave.

Aaqbat manzil-e-ma wadi-e-khamoshan ast;

Haliya gholgholah der gonbad-e-aflaak andaaz.
[Akhar hamari manzil qabaristan hai,
jahan khamoshi he ka dour dourah hai

aur koeyi awaaz, koeyi sada wahan sey naheen othh sakti.
Jabb halat yeh hai tuo kiyuon zindagi kay auqat asmanon kay gonbad
mein
gholgholah aur hungamah bapa karney kay leay waqf nah kar diay jaain.)
The vale of silence is the final goal of our journey;
raise a tumult, when alive, under the starlit dome.
101
MUSSOLINI
In this poem Allamah has commended Mussolini for his ability to rally
the youth of his country; though after the death of Allamah the Italian
dictator proved to be a ruthless ruler.

Nodrat-e-fikr-o-amal kaya shaey hai, zouq-e-inqilab;
nodrat-e-fikr-o-amal kaya shaey hai, millat ka shabab.
)Taazgi, anokhha-pun.) :
What is the originality of thought and action?

A taste for revolution.
What is the originality of thought and action?
The age of youth for a nation.

Nodrat-e-fikr-o-amal sey mojzaat-e-zindagi;
nodrat-e-fikr-o-amal sey sung-e-khara laal-e-naab.
Originality of thought and action creates miracles of life:
It turns pebbles into ruby stones.
!

Roma-tul-Kobra! Digargon ho gaya teyra zamir;
einkeh mi-beinam beh bidareist Ya Rabb ya beh khwab.
[Yeh bidari kay alam mein deikhh raha hon

ya yeh khwab ki dunya kay nazarey hein.]
O Great Rome! Your conscience has changed altogether:
Is this a dream I see or is this for real!
102

Chashm-piraan-e-kohan mein zindagi ka farogh;
naujawan teyrey hein soz-e-arzoo sey seinah-taab.
)Jinn kay seinay garam hon.)
Your old have the gleam of life in their eyes;

the flame of desire warms up the hearts of your young.

Yeh mohabat ki hararat, yeh tamana, yeh namood;
fasal-e-gul mein phhool reh saktey naheen zir-e-hijab.

:
)Pardey mein chhopay hoay.)
This warmth of love, this longing and this self-expression:

Flowers cannot hide themselves in the season of spring.

Naghmah-haey shouq sey teyri faza maamoor hai;
zakhmah-wer ka montazir thha teyri fitrat ka rabab.

:
)Saaz bajaney wala.(
)Bhara hoa.) :
Songs of passion fill your air now:

The instrument of your nature was awaiting
someone to play on it!
103
Faiz yeh kis ki nazar ka hai, karamat kis ki hai?

Woh keh hai jiss ki nigah misl-e-shoa-e-aftab.
Whose benevolent eye has graced this miracle upon you?
He whose vision is like the light of the Sun!
A QUESTION
Sawal:

Ekk moflis-e-khod-dar yeh kehta thha Khoda sey;
mein kar naheen sakta gilah-e-dard-e-faqiri.
A self-respecting tramp was saying to the Almighty:
I dare not complain for my woes of poverty;

Laikan yeh bata, teyri ajazat sey farishtey

)Bihaqiqat.)
:
kartey hein ataa mard-e-froumayah ko miri?

But pray tell me if it is by Your permission
that the angels bestow riches upon the worthless ones?
TO THE PUNJAB PEASANT

Punjab kay dehqan sey

Bata kaya teri zindagi ka hai raaz;
104
hazaron baras sey hai tou khak baaz.

What is this life of yours, tell me its mystery:
Trampled in dust is your ages-old history!

Issi khak mein dub gaeyi teyri aag;
sehar ki azan ho-gaeyi, abb tou jaag.
Deep in that dust has been smothered your flame:
Wake, and hear dawn its high summons proclaim.

Zamin mein hai go khakiyuon ki braat;
)Qismat, nasib.) :
naheen iss andhairey mein aab-e-hayat.

Creatures of dust from the soil may draw bread:
Not in that darkness is Life's river fed!

Zamaney mein jhota hai oss ka nagin;
jo apni khudi ko parkhhta naheen.
Base will his metal be held,
who on earth puts not to trial his innermost worth!

Bottaan-e-shaob-o-qabaeyl ko torr;
)Barrey qabilay.(
:
)Zinjirein.) :
rasoom-e-kohan kay salasal ko torr.
105
Break all the idols of tribe and of caste;

break the old customs that fetter men fast.

Yehi Deen-e-Mohkam, yehi Fatah-e-Baab;
keh dunya mein Tawhid ho bi-hijab.
Here is true victory, here is faith's crown:
One creed and one world, division thrown down.

Bakhak-e-badan danah-e-dil fishan;

keh ein danah daarad z-hasil nishan.
[Tou apney badan ki matti mein dil ka danah bou dey;

kiyuonkeh issi daney sey woh paidawar mil sakti hai
jo insan kay leay sharaf ka bais hai.]
Cast on the soil of your clay the heart's seed;
promise of harvest to come, is that seed.
(Translate by V G Kiernan)
CINEMA

Wohi bott faroshi, wohi bott gari hai;
cenima hai ya sanat-e-Azari hai?
Cinema or new fetish-fashioning,
106
idol-making and mongering still?

Woh sanat nah thhi, shaiwah-e-kafiri thha;
yeh sanat naheen, shaiwah-e-saaheri hai.
Art, men called that olden voodoo:
Art, they call this mumbo-jumbo.

Woh mazhab thha aqwam-e-kohan ka;
yeh tehzeeb-e-hazir ki soudagri hai.
That-antiquitys poor religion:
This-modernity's pigeon-plucking.

Woh dunya ki matti, yeh douzakh ki matti;
woh bott khanah-e-khaki, yeh khakistari hai.
That-earth's soil: this-soil of Hades;
dust, their temple; ashes, ours.
(Translate by V G Kiernan)
POLITICS
Siyasat :

Iss khhail mein taayyan-e-maratab hai zaroori;
shaater ki inayat sey tou farzein, mien piyadah.
107
Bicharah piyadah tuo hai ekk mohrah-e-nacheez;

farzein sey bhi poshidah hai shaater ka aradah.
(Moqarar karna.) :
)Martabah ki jamaa.( :
:
)Wazir; shatranj kay khhail mein woh mohrah jiss ka darjah badshah
kay baad hota hai.(
)Shatranj ka sabb sey chhota mohrah.)

Ranks must be determined for this game;
let you be the firzine and I the pawn by the grace of the chess-player.
The pawn, indeed, is an insignificant token;
even the farzine is not privy to the chess-players strategy.
EUROPE

()
Taak mein baithhey hein moddat sey Yahoodi sood-khwaar;
jinn ki roobahi kay agay haich hai zor-e-palang.
Khod bakhod girnay ko hai pukkay hoay phal ki tarah;
deikhhiay parrta hai akhar kis ki jholi mein Farang. (Makhoz az Nietzsche)
)Loomarri jaisi khaslat, yaani chalaki.(
108
)Cheitah.) :
The Jewish money-lenders, whose cunning beats the lions prowess,

have been waiting hopefully for long.
Europe is ready to drop like a ripe fruit,
lets see in whose bag it goes. Adapted from Nietzsche.
FREEDOM OF THOUGHT
Azadi-e-Afkaar

Jo douni-e-fitrat sey naheen laiq-e-pervaaz;

)Fitrat ki pasti.( :
)Parindah.) :
oss morghak-e-bicharah ka anjaam hai aftaad.
Falling down is the destiny of that bird
whose duality of nature renders him unable to fly.

Her seinah nashiman naheen Jibril-e-Amin ka;
her fikr naheen taer-e-Firdous ka siyaad.
)Jannat ka parindah.) :
Not every heart is an abode to the trusty Gabriel,
nor can every thought ensnare the Paradise like a bird.

Oss quom mein hai shokhi-e-andaishah khatarnak;
jiss quom kay afraad hon her bund sey azad.
109
The ecstasy of thought is dangerous in a nation

where the individuals observe no rule.

Go fikr-e-Khodadad sey roshan hai zamanah;
azadi-e-afkaar hai Iblis ki eijad.
Though God-gifted intellect is the lamp of an age,
the freedom of thought is a Satanic concept.
STANZA

Kall apney Moridon sey kaha pir-e-moghan ney;
qimat mein yeh maani hai durr-e-naab sey deh chund.
Zehar abb hai iss quom kay haq mein maey-e-Afrang;
jiss quom kay bachay naheen khod-dar-e-honarmand.
The mentor exhorted his disciples once:
Listen to my words, in value greater than gold:
The Western wine is poison for the people,
when the offspring knows neither pride nor skill.
10th April, 2013
110
INQILAB
APPLY TO DISCERN
PART THREE
This part contains three chapters of Zarb-e-Kalim, the last book
published in lifetime of Allamah Iqbal. These chapters pertain to the subjects
of woman; literature and fine arts and the last about politics East and West.
However, in addition to the chapter about woman a quatrain from Armoghan
-i-Hijaz is included. All poems are translated in English by Syed Akbar Ali
Shah, except where indicated otherwise.
In the introductory note about the chapter about woman the translator
wrote that the poems of Akbar Allahabadi about the fair sex are humorous,
though reformative, whereas the poems of Iqbal on the 'Fair Sex' are
composed in a very serious vein. He pays the highest tribute to the 'Fair Sex'
and adds that though a woman is unable to declaim or write philosophic
discourses, yet she is the procreator of all Prophets and eminent persons. He
is of opinion that procreation is her first and foremost duty and the
acquisition of knowledge, religious as well as worldly, is essential for her as
for men.
THE FRANKISH MAN
Allamah Iqbal starts with an observation that the men of the West have
failed to understand the respect and the position a woman deserves in the
society.

Mard-e-Farang

Hazaar baar hakimon ney iss ko soljhaya;
magar yeh masalah-e-zun raha waheen ka waheen.
To solve this riddle thinkers have much tried,
their efforts all so far it has defied.

Qasoor zun ka naheen hai kochh iss kharabi mein;
111
gawah oss ki sharaft peh hein meh-o-parvin.

No doubt, to woman's faith and conduct clear,
the Pleiades and moon do witness bear.

Fasaad ka hai Farangi maashrat mein zahoor;
keh mard sadah hai baicharah zun shanas naheen.
This vice in Frankish way of life we find,
men fools and blind, can't read a woman's mind.
QUESTION

Eik Sawal

Koeyi pochhey hakim-e-Europe sey;
Hind-o-Yuonan hein jiss kay halqah bagosh.
Kaya yehi hai maashrat ka kamal;
mard bikaar O zun tehi aghosh.
Let some one ask this question from the wise of West,
whom Greece and India, as their guide and master hold:
Is it the highest social mode by them evolved,
the males unemployed, fair sex to procreation cold?
112
VEIL
Pardah:

Bohat rung badlay sapehr-e-barein ney;
Khodaya yeh dunya jahan thhi, waheen hai.
)Asman.) :
Great change the lofty spheres have met,

O God! The world his not budged as yet.

Tafawat nah deikhha zun-o-shou mein mien ney;
woh khalwat nashin hai, yeh khalwat nashin hai.
)Farq.( :
)Biwi aur shohar.) :

In man and wife is no contrast,
they like seclusion and hold it fast.

Abhi takk hai parday mein aulad-e-Adam;
kissi ki khudi aashkara naheen hai.
)Zahar.) :
The sons of Adam still wear the mask,

but self hasn't peeped out of the casque.
SOLITUDE
113
Khalwat :

Roswa kaya iss dour ko jalwat ki hawus ney;
roshan hai nigah, aeinah-e-dil hai makdar.
)Maila.) :
Much greed for show and fame has put this age to shame:
The glance is bright and clear, heart's mirror, but is blear.

Barrh jaata hai jabb zouq-e-nazar apni hudon sey;
ho jaatey hein afkaar pragandah-o-abtar.
:
)Parishan aur montashir.)
When zeal and zest for sight exceed their greatest height,
thoughts soar to highest point and soon are out of joint.

Aghosh-e-sadaf jiss kay nasibon mein naheen hai;
woh qatrah-e-neisan kabhi banta naheen gohar.

)Mosam-e-bahaar ki barish ka qatrah.)
That vernal drop of rain the state of pearl can't gain,
if destined not to dwell, in lap of mother shell.

Khalwat mein khudi hoti hai khodgir, wlaikan;
khalwat naheen abb Deir-o-Haram mein bhi mayassar.
114
Retreat is blessed state 'bout Self gives knowledge-great Alas!

This state divine, isn't found in fane or shrine.
WOMAN
Aurat :

Wujood-e-zun sey hai taswir-e-kainat mein rung;
issi kay saaz sey hai zindagi ka soz-e-daron.
The picture that this world presents from woman gets its tints and scents;
she is the lyre that can impart pathos and warmth to human heart.

Sharaf mein barrh kay suriya sey mosht-e-khak issi ki;
keh sharaf hai issi darj ka durr-e-maknon.
)Dubbah.) :
)Poshidah, chhopa hoa.)

Her handful clay is superior far to Pleiades that
so higher are for every man with knowledge vast,
like gem out of her cask is cast.

Mokalmat-e-Aflatoon nah likhh sakki,
laikan issi kay shoaley sey toota sharar-e-Aflatoon.
Like Plato cannot hold discourse,
nor can with thunderous voice declaim
115
but Plato was a spark that broke from her fire that blazed like flame.
EMANCIPATION OF WOMEN

Azadi-e-Niswan

Iss behus ka kochh faisalah mien kar naheen sakta;

)Mitthi cheez.) :
go khoob samajhta hon keh yeh zehar hai, woh qund.

I know quite well that one despoils, while other is like candy sweet;
I can not give a verdict true, which needs of quest can fully meet.

Kaya faidah, kochh keh kay banon aur bhi maatoob;
pehlay he khafa mojh sey hein tehzeeb kay farzand.
(Narazgi ka nishanah.)
I like to make no more remark and earn the wrath of present age;
already the sons of modern cult 'gainst me are full of ire and rage.

Iss raaz ko aurat ki basirat he karey faash;
majboor hein, maazoor hein, mardan-e-khirdmand.
The insight owned by woman can this subtle point with ease reveal;
constrained and helpless,
wise and sage with knotty point they can not deal.
116

Kaya cheez hai araish-o-qimat mein ziyadah;
azadi-e-niswan keh zamorad ka goloband.
It is an uphill task to judge what is more precious lends much grace;
emancipation for fair sex or aught or emerald-wrought superb neck-lace.
PROTECTION OF THE WEAKER VESSEL

Aurat ki Hifazat

Ekk zindah haqiqat merey seinay mein hai mastoor;
)Chhopi hoeyi.) :
kaya samjhey ga woh jiss ki rugon mein hai lahoo sard.

A fact alive is in my breast concealed,
he can behold whose blood is not congealed.

Ney pardah, nah taalim, naeyi ho keh porani;
niswaniyat-e-zun ka nigahban hai faqat mard.
To wear a veil and learn new lore or old
can't guard fair sex except a person bold.

Jiss quom ney iss zindah haqiqat ko nah paya;
iss quom ka khorshid bohat jald hoa zard.
117
A nation which can't see this truth divine,

pale grows its son and soon begins decline.
EDUCATION AND WOMEN

Aurat aur Taalim

Tehzeeb-e-Farangi hai agar marg-e-amomat;
hai hazrat-e-insan kay leay iss ka samar mout.
)Man hona.) :
If Frankish culture blights the motherly urge,

for human race it means a funeral dirge.

Jiss ilm ki taseer sey zun hoti hai na-zun;
kehtey hein issi ilm ko arbab-e-nazar mout.
The lore that makes a woman lose her rank is naught,
but death in eyes of wise and frank.

Biganah rehey Deen sey agar madrassah-e-zun;
hai ishq-o-mohabat kay leay ilm-o-honar mout.
If schools for girls no lore impart on creed,
then lore and crafts for Love are death indeed.
118
WOMAN
Aurat :

Johar-e-mard ayan hota hai bi-mannat-e-ghair;
ghair kay haath mein hai johar-e-aurat ki namood.
Man's worth is brought to light without aid from the rest,
but woman's worth depends on others at its best.

Raaz hai iss tapp-e-ghum ka yehi noktah-e-shouq;
atshin lazzat-e-takhliq sey hai iss ka wujood.
Her pain and fret for breed this joyful fact proclaims
that procreation is her first and foremost aim.

Khholtey jaatey hein issi aag sey asrar-e-hayat;
garm issi aag sey hai maarkah-e-bood-o-nabood.
) Wujood aur adum ka maidan-e-jung, yaani dunya.)

The self-same fire reveals hid secrets of this life;
this fire keeps aflame life and death's deadly strife.

Mien bhi muzloomi-e-niswan sey hon ghum-naak bohat;
naheen momkin magar iss oqdah-e-moshkil ki kashood.
:
)Moshkil girah ko khholna.)
The oppression of fair sex has cast me down a lot:

119
I can not think of means that can resolve this knot.

QUATRAIN
*****(9)*****
This quatrain is from the book Armoghan -e-Hijaz.

Tamiz-e-khaar-o-gul sey ashkara
nasim-e-sobh ki roshan zamiri.
Hifazat phhool ki momkin naheen hai;
agar kantey mein ho khooey hariri.
)Raishami.) :
From knowledge of thorns and buds which shoot,

the conscience of breeze at dawn is cute.
It is possible not to guard the blooms,
if the thorns have got a silken broom.
(Translated by Q A Kabir)
The second chapter reproduced herein from the book Zarb-e-Kalim
relates to literature and fine arts, but some of the poems of this chapter have
been included in earlier volumes. This was done, not for the reason that
those poems were out of place in this chapter, but to facilitate understanding
the points mentioned therein.
The poetical works are translated by Syed Akbar Ali Shah, except
where indicated otherwise, who in introductory lines explained that when
Allamah Iqbal started writing poetry seriously two theories of Art were in
vogue He opposes both these theories and prefers Functionalism.
120
According to him the main purpose of poetry is to enrich human life so that
man may successfully deal with the problems and impediments that crop up
in the course of life. According to him that Art is true which fortifies the
Ego and the 'Art' that fails to do so is worthless. Music without the content
of volition, emotion and ideas is no better than dead fire.
Plato and Aristotle both subscribed to the theory of Mimesis or
Imitation. Plato thought that Art was twice removed from reality and hence
the poets were excluded from his Republic. He was of tile opinion that
poets told lies about the gods and the heroes and had a detrimental effect on
the morals of young men. Like Iqbal, Plato condemns drama altogether
He agrees with Aristotle in approving poetry because creativeness is a divine
quality For Iqbal Art is not an imitation of Nature because nature blocks
the way of creativeness. He wishes that Art should be freed from the
shackles of Nature...
While rejecting the theory of Mimesis Iqbal seems inconsistent in his
own doctrine when he advocates the development of divine attributes in
human personality. He uses the word assimilation for this development.
Opposed to those who hold the view of Art for Art's sake are the
Functionalists. They are divided into several groups and each group has its
own views. The followers or Aristotle say that the purpose of Art is to
afford pleasure by the purgation (Catharsis) of pent up feelings. Iqbal does
not subscribe to this view of Art. He concedes the pleasure-giving qualities
of Persian (classical) poetry but denounces it.
Iqbal belongs to the second group of Functionalists. This group is of
view that Social Reform is the chief aim of Art and Plato is the source of
this type of Functionalism, which emphasizes that Art must serve ethical
and instructional ends. Iqbal, though an avowed antagonist of Plato in his
metaphysics, is his disciple in the theory of Art. Poetry is meaningless
without reference to life, man and society. Poetry keeps the field of life
green and bestows everlasting life on humanity. The second aim of Art is
the making of men. The artist must create a yearning in the hearts of men for
new ideals.
The third aim of art according to Iqbal is social progress. The poet is
the eye of the society. He sees the maladies or his community and
interprets them for the sake of reform There is yet another important
aspect of Iqbal's theory of art, namely Expressionism. Iqbals contemporary,
Croce, has given a new interpretation to this theory, which has in fact its
origin in Plotinus
121
Akbar Ali Shah concluded: He desires that Art must reform and
instruct Society. If it fails to fulfill this end, it is worthless. The poet has no
sympathy for the art of dancing and feels that it leaves the palate athirst
and advises the Muslims to leave its twists and turns to the Franks. He
believes that the poet is the creative descendant of the Prophets, and is
expected to re-shape human societies and to save them from destruction.
RELIGION AND CRAFTS

Religion and Crafts

Sarood-o-shear-o-siyasat, kitab-o-Deen-o-hunar;
gohar hein onn ki girah mein tamam yakk-danah.
)Mousiqi.( :
)Monfarid.) :
Verse, music, rule, lore, creed and crafts enshrine,

pearls sublime that with lustre glow and shine.

Zamir-e-bandah-e-khaki sey hai namood onn ki;
boland-ter hai sitaron sey onn ka kashanah.
(Rehney ki jagah.)
:
Out from the brain of clay-born man they race,

far higher than the stars, their dwelling place.

Agar khudi ki hifazat karein tuo ain hayat;
nah kar sakein tuo sarapa fasoon-o-afsanah.
If they preserve the Self, life is ideal true,
else life is tale or legend through and through.
122

Hoeyi hai zir-e-falak ummaton ki roswaeyi;
khudi sey jabb adab-o-Deen hoay hein biganah.
When Faith and word with Self lose contact,
then nations self-esteem can't keep intact.
CREATION
Takhliq:

Jahan-e-tazah ki afkaar-e-tazah sey hai namood;
keh sung-o-khisht sey hotay naheen jahan paida.
:
)Pathar aur eint.)
New worlds derive their pomp from thoughts quite fresh and new
from stones and bricks a world was neither built nor grew.

Khudi mein doobney walon kay azm-o-himmat ney;
oss aabjoo sey kiay behar-e-bikaran paida.
The firm resolve of those, who depths of Self explore,
transforms this stream to sea that has no marge or shore.

Wohi zamaney ki gardish peh ghalib aata hai;
jo her nafas sey karey omar-e-javidan paida.
123
The follow same is lord of freaks of fate and strife,

who with e'ery breath he draws creates an eternal life.

Khudi ki mout sey Mashriq ki sarzaminon mein;
hoa nah koeyi Khodaeyi ka raazdan paida.
The death of Self has made the lands of East effete,
men who God's secrets share in these realms are deplete.

Hawaey dasht sey booey rafaqat aati hai;
ajab naheen hai keh hon meyrey hum-anan paida.
The air of waste gives out the smell of friendship deep,
perhaps there may be some who may my company keep.
MADNESS
Janon :

Zajaj-gar ki dokan shaeri-o-mullaeyi; sitam hai,
khwar pherey dasht-o-der mein devanah.
:
)Shishah bananey waaley.)
Poets and priestly class denote and show the shops of those
who blow the glass, what pity!
The mad frequents the wilds and lanes, to smash these shops,
this way he does not pass.
124

Kissey khabar keh janon mein kamal aur bhi hein;
karein agar ossey koh-o-kamar sey biganah.
)Paharr aur daaman-e-paharr.)

Few know that madness can with case display a myriad crafts,
accomplishments and skill;
provided one can completely wean it of the wastes and deserts,
from gorge and bill.

Hajoom-e-madrassah bhi saazgar hai iss ko;
keh iss kay waastey lazim naheen hai veranah.
The concourse as well as the air of school accord
with it and tickle its sense of joy as lonely site
and haunt for him aren't must,
at school he never feels cast down or coy.
TO HIS OWN VERSE

Apney Shear sey :

Hai gillah mojh ko teri lazzat-e-paidaeyi ka;
125
tou hoa faash tuo hein abb merey asrar bhi faash.
Shoaley sey toot kay misl-e-sharar awarah nah reh;
kar kissi seinah-e-porsoz mein khalwat ki talash.
I have a plaint gainst you, my verse,
in self-display you take much delight;
your coming forth from inmost heart,
my secret all has brought to light.
Don't roam about without some end
having broken from the parent flame;
in some breast which is full of warmth
some niche for rest and shelter claim.
PARIS MOSQUE

Paris ki Masjid

Meri nigah kamal-e-honar ko kaya deikhhey;
keh haq sey yeh Haram-e-Maghribi hai biganah.
No height of art and craft I see,
of truth this western mosque is free.

Haram naheen hai, Farangi karishmah baazon ney;
tun-e-Haram mein chhopa di hai rooh-e-bott khanah.
It is no worship house divine,
the Franks have idols hid in shrine.
126

Yeh bott kadah onnhi gharat-garon ki hai taamir;
Damishq haath sey jinn kay hoa hai veranah.
The brigands same have built this fane by
whom Syrians were ruined and slain.
LITERATURE
Adabiyat :

Ishq abb pairvi-e-aql-e-Khoda-daad karey;
aabroo kochah-e-janan mein nah barbaad karey.
Kohnah paikar mein naeyi rooh ko abaad karey;
ya kohan rooh ko taqlid sey azad karey.
Now Love from mind must take the lead,
by God bestowed on human race to dear one's lane
it must not go and bring with haste on head disgrace.
Love must infuse new soul in old poetic moulds
and change their course,
or break the chains of antique soul,
set it free from mimetic force.
VISION
Nigah:
127

Bahaar-o-qaflah lalah-haey sehraeyi;
shabab-o-musti-o-zouq-o-sarood-o-raanaeyi.
The spring has come with tulips wild;
they seem like carvans on the move.
The youth, their charm and ecstatic joy
of colossal worth and value prove.

Andhairi raat mein yeh chashmakein sitaron ki;
yeh behar, yeh falak-e-neilgon ki pehnaeyi.
:
)Sitaron ki jugmagahat.)
The sea that has no bound or marge,

and azure sky that seems so high,
when pitch dark night has upper hand,
they gleam and glint like stars in sky.

Safar aroos-e-qamar ka ammari-e-shabb mein;
taloa-e-mehr-o-sakoot-e-sepehr-e-meinaeyi.
)Chand ki dulhan.( :
)Hathi ka houdah, Oont ka kajawah.)

How nice the bride-like moon appears,
while touring sky in van of night at morn,
the sun presents a scene
much grand in sky so blue and bright.
128

) (
Nigah ho tuo bahaey nazarah kochh bhi naheen;
keh baichti naheen fitrat jamal-o-zaibaeyi.
(Riaz Manzil doulat kadah-e-Sir Rass Masood Bhopal mein likhhey gaey.)
One must have eyes to see these sights
which vie with each in bloom and grace;
for Nature is not wont to sell the charm appearing on her face.
(Written in Riaz Manzil, Bhopal residence of Sir Rass Masood.)
THEATRE
Tiyatar :

Teri khudi sey hai roshan tera harim-e-wujood;
hayat kaya hai, ossi ka saroor-o-soz-o-sabaat.
(Tamasha-gah, theater.)
Your being's sanctum gets from Self its inner light;
save zeal and firm resolve, naught can make life e'er bright.

Boland-ter meh-o-pervin sey hai issi ka moqam;
issi kay noor sey paida hein teyrey zaat-o-safaat.
Its rank is higher than the Pleiades and the moon,
your essence and its gifts are Ego's greatest boon.
129
!

Harim teyra, khudi ghair ki! Maazallah;
dobarah zindah nah kar karobar-e-Laat-o-Manat.
)Khoda ki panah.)
God save that alien Self seek shelter in your shrine;

the creed of idols shun, don't desecrate house divine.

Yehi kamal hai tamsil ka keh tou nah rehey;
raha nah tou tuo na soz-e-khudi, nah saaz-e-hayat.
)Adakari.) :
Forgetfulness of Self imports the height of art,

but with the loss of Self both joy and warmth depart.
RAY OF HOPE

Shoa-e-Ummeid
*****(1)*****

Sooraj ney diya apni shoaon ko yeh paigham;
dunya hai ajab cheez, kabhi sobh kabhi shaam.
The sun conveyed this message to its rays:
What wonder great, the change of nights and days.
130

Moddat sey tum awarah ho pehnaey faza mein;
barrhti he chali jaati hai bey mehri-e-ayam.
You have been rambling since aeons in space,
but hate among men is increasing 'pace.

Ney rait kay zarron peh chamkaney mein hai rahat;
ney misl-e-saba touf-e-gul-o-lalah mein aaram.
To shine on sand affords no pleasure sound,
nor peace, like breeze in making flower's round.

Pher meyrey tajali kadah-e-dil mein sama jao;
chhorro chamanistan-o-biyaban-o-dar-o-baam.
)Diwarein aur chhut, morad hai abadiyan.)

Be lost in fount of light that gave you birth,
forsake the park, the waste, the roof and earth.
*****(2)*****

Afaaq kay her goshay sey othhti hein shoain;
bichharrey hoay khurshid sey hoti hein hum-aaghosh.
The rays rise from every nook of space,
make haste to take the sun in fond embrace.
131

Ekk shor hai, Maghrib mein ojala naheen Momkin;
Afrang mashinon kay dhonin sey hai seh-posh.
)Kala libaas pehney; morad andhairey mein lipta.)

Loud roar persists, there can't be light in West,
for smoke makes West enrobed in able vest.

Mashriq naheen go lazzat-e-nazarah sey mehroom;
:
laikan sifat-e-alam-e-Lahoot hai khamosh.
)Woh jahan, jahan Khoda kay sawa koeyi aur naheen.)

Though East is not bereft of inner light,
yet quiet of tomb prevails like Celestial Height.

!
Pher hum ko ossi seinah-e-roshan mein chhopa ley;
ay mehr-e-jahan taab! Nah kar hum ko framosh.
O sun that light the world keep us in mind,
hide us in breast so bright and kind.
*****(3)*****

Ekk shokh kiran, shokh misl-e-nigah-e-hoor;
araam sey farigh, sift-e-johar-e-seimaab.
132
)Parah.) :
A shameless ray as proud as houri's glance bereft of rest,

like mercury e'er at dance.

Boli keh mojhey rokhsat-e-tanvir ataa ho;
jabb takk nah ho Mashriq ka her ekk zarrah jahan taab.
)Roshan.) :
Implored the sun to let it spread its light

till every mote of East grows lustrous bright.

Chhorron gi nah mien Hind ki tareek faza ko;
jabb takk nah othhein khwab sey mardan-e-gran khwab.
)Gehri neind.) :
The dark surroundings of Hind it won't forsal

till natives sunk in slumber do not wake.

Khawar ki ummeidon ka yehi khak hai markaz;
Iqbal kay ashkon sey yehi khak hai sairab.
)Mashriq.) :
The hopes of Orient on this region hinge,

the tears that Iqbal sheds on it impinge.

Chashm-e-meh-o-pervin hai issi khak sey roshan;
133

)Socha moti.) :
yeh khak keh hai jiss ka khazaf raizah durr-e-naab.

The moon and Pleiades get light from this land;
its stones are costlier than gems of purest brand.

Issi khak sey othhtay hein woh ghawas-e-maani;
jinn kay leay her behar-e-por ashoob hai payaab.

)Toofani samandar.(
)Jiss mein sey paidal gozara ja sakkey.)

It has produced men who hid sense can see,
with utmost ease can cross the swollen sea.

Jiss saaz kay naghmon ki hararat thhi dilon mein;
mehfil ka wohi saaz hai biganah-e-mizraab.
The harp whose music warmth to gathering
lent with force quite spent the plectrum alien is'.

Bott khaney kay darwazey peh sota hai Brahman;
taqdir ko rota hai Mosilman teh-e-mehraab.
The Brahman guards the fane and sleeps at gate,
the Muslim in mosque's niche, bewails his Fate.

Mashriq sey ho bizaar, nah Maghrib sey hazr kar;
134
fitrat ka asharah hai keh her shabb ko sehar kar.
)Perhiz, bachao.) :
Don't shun the East, nor look on West with scorn,
since Nature yearns for change of night to morn.
HOPE
Ummeid :

Moqablah tuo zamaney ka khoob karta hon;
agarchih mien nah sepahi hon nah ameer-e-janood.
)Fouj ki jamaa.) :
With courage great a war I wage 'gainst evils of the present age
I do not bear a fighter's name, to chieftainship I lay no claim.

Mojhey khabar naheen yeh shaeri hai ya kochh aur;
ataa hoa hai mojhey zikr-o-fikr-o-jazb-o-sarood.
I am not conscious 'bout this fact if it is Verse or other tact;
God has bestowed on me since long
His praise, reflection, charm and song.

Jabeen-e-bandah-e-Haq mein namood hai jiss ki;
ossi jalal sey labbraiz hai zamir-e-wujood.
The flood of light that makes its show
on true and faithful Muslim's brow
with grandeur same is quite replete
135
that fills being's soul and makes complete.

Yeh kafiri tuo naheen, kafiri sey kum bhi naheen;
keh mard-e-Haq ho gariftar-e-hazir-o-moujood.
You do not call it unbelief, no less it is than disbelief'
that truthful man may get content I with today,
for change show no intent.

) (
Ghumein nah ho keh bohat dour hein abhi baqi;
niay sitaron sey khali naheen sepehr-e-kabood.
)Neila asman.) :
(Riaz Manzil doulat kadah-e- Sir Rass Masood Bhopal mein likhhey gaey.)
Don't grieve, for millenniums and aeons more
still lie ahead for man in store
the ever spinning heaven blue is not devoid of planets new.
(Written in Riaz Manzil, Bhopal residence of Sir Rass Masood.)
EAGER GLANCE
Nigah-e-Shouq :

Yeh kainat chhopati naheen zamir apna;
keh zarray zarray mein hai zouq-e-ashkaraeyi.
)Zahar hona.) :
Contents of soul this world can not conceal,

136
for every mote has longing to reveal.

Kochh aur he nazar aata hai karobar-e-jahan;
nigah-e-shouq agar ho sharik-e-beinaeyi.
The course of life some what distinct appears,
if eager looks and sight become corn peers.

Issi nigah sey mehkoom quom kay farzand;
hoay jahan mein sazawar-e-kaar farmaeyi.
)Haqdar.( :
)Hakoomat.) :
The members of a subject race by dint of glance,

its gloss and grace,
have acquired the right and claim to rule
and get renown and fame.

Issi nigah mein hai qahiri-o-jabbari;
issi nigah mein hai dilbari-o-raanaeyi.
The glance has might to cause defeat,
it has the strength, its foes to beat;
we see through glance great charm and grace;
it brings the lovers face to face.

Issi nigah sey hai her zarray ko, janon meyra;
seikhha raha hai reh-o-rasm-e-dasht paimaeyi.
137
)Biyaban mein pherna.) :

Through self-same glance my craze imparts
to motes and their most inner parts,
the wont and mode of wandering tramps,
who pay no heed to need of camps.

Nigah-e-shouq mayassir naheen agar tojh ko;
tera wujood hai qalb-o-nazar ki roswaeyi.
If fervent glance and vision keen
you have not met or ever seen;
your being is a source of shame
on heart and sight can bring a blame.
TO CRAFTSMEN
Ehl-e-Honar sey

Mehr-o-meh-o-moshtari, chund nafas ka farogh;
ishq sey hai paidaar teyri khudi ka wujood.
The sun, the Jupiter and the moon shine moments few,
lose light so soon.
Your Ego's being grows much strong
by dint of Love and lasts for long.

Teyrey Haram ka zamir aswad-o-ahmar sey pak;
138
nung hai teyrey leay sorkh-o-sapaid-o-kabood.

)Kala aur gora.( :
)Neila.) :
The conscience of your sacred Shrine 'Twixt red and black

ne'er draws a line.
Distinction of red, white and blue is source of great disgrace for you.

Teyri khudi ka ghiyab maarkah-e-zikr-o-fikr;
teyri khudi ka hazoor alam-e-shear-o-sarood.
In solitude with zeal pursue worship
and thought with respect due.
The time your Self itself displays,
the world with song and music sways.

Rooh agar hai teri runj-e-ghulami sey zaar;
teyrey honar ka jahan Deir-o-Tawaf-o-Sajood.
If bondage makes you groan and smart,
mere idol worship is your art.

Aur agar bakhabar apni sharafat sey ho;
teyri sepah ans-o-jinn, tou hai ameer-e-janood.
)Insan aur jinn.) :

If you grow conscious of your rank,
I tell in words so plain and frank
Mankind and genii shall form your host
as chief you shall hold highest post.
139

GHAZAL

!
Darya mein moti, ay mouj-e-bibaak;
sahil ki soughat! Khaar-o-khas-o-khak.

:
)Kantay, ghhas aur matti.)
O fearless wave, at bed of river gems are found.

What are the gifts of coast? There dust and thorns abound.

Meyrey sharar mein bijli kay johar;
laikan neistan teyra hai numnaak.
The temper of lightning flash that darts, my spark contains,
but still your bed of reeds is moist and sap retains.

!
Teyra zamanah, taseer teyri;
nadan naheen yeh taseer-e-aflaak.
The age in which you live is influenced by you:
To spheres that ever spin, it can, no way be due.

Aisa janon bhi deikhha hai mein ney;
jiss ney seiay hein taqdir kay chaak.
I have come 'cross in life men with such craze and pluck
140
they could darn with much ease the rents produced by luck.

Kamil wohi hai rindi kay fun mein;
musti hai jiss ki bey mannat-e-taak.
)Angoor ki bail.) :
That man is toper fine, who owes, no debt to wine

such men are very few, they raise no cry or hue.

Rakhhta hai abb takk maey khanah-e-Sharq;
woh maey keh jiss sey roshan ho idraak.
)Aql, soojh bhooj.) :
The East has taverns still where you can find such, wine,
which makes perception dull with grandeur gleam and shine.

Ehl-e-nazar hein Europe sey nomeid;
onn ummaton kay batan naheen paak.
Men with vision bright for West have hope
go slight the hearts of West
aren't chaste for actions good haven't taste.
BEING
Wujood :

Ay keh hai zir-e-falak misl-e-sharar teyri namood;
141
kon samjhaey tojhey kaya hein moqamaat-e-wujood.

O man, your stay and show beneath the sky,
is short and brief, like spark, that parts from flame:
Who can make man detect this fact so clear
that being of man enjoys high rank and name?

!
Gar honar mein naheen taamir-e-khudi ka johar;
waey! Surat gari-o-shaeri-o-naey-o-sarood.
If craftsmanship of man is quite devoid of gift
and tact the Self to form and frame.
Alas! Such art and music of the flute are naught
but source of much disgrace and shame.

Maktab-o-maey kadah joz dars-e-naboodan nadehad;
boodan aamoz keh hum baashi-o-hum khwahi bood.
[Dars-gahon aur maey khwanon mein

mehaz fana ka sabaq diya jaata hai;
tojhey chahiay keh baqa ki taalim hasil karey

ta-keh tou dunya mein bhi
zindagi ka boland moqam hasil kar sakkey
aur murney kay baad bhi
hamaishah kay leay zindah rehey.]
Schools and taverns can no morals teach
save the fact that you do not exist,
142
learn 'to be' for you too are a fact, besides,

your Ego thus shall long subsist.
MELODY
Sarood :

Aya kahan sey nalah-e-naey mein sarood-e-maey;
asal oss ki naey-nawaz ka dil hai keh chob-e-naey.

)Lakarri jiss sey bansiri bani hoti hai.)
Whence does the zest of liquor
come in mournful tune of hollow reed
is its main-spring the player's heart,
or does it from the pipe proceed?

Dil kaya hai, oss ki musti-o-qowwat kahan sey hai;
kiyuon oss ki ekk nigah olatti hai takht-e-Kay.
What is the source of heart's great might,
wherefore to rapture it is prone;
how does it topple with a glance the firm
and mighty Achamenian throne?

Kiyuon oss ki zindagi sey hai aqwam mein hayat;
kiyuon oss kay wardaat badaltey hein pey beh pey.
143
Why does the heart bestow fresh life

on nations on verge of decline:
Why do its states, have constant change,
are points that no one can divine?

Kaya baat hai keh sahib-e-dil ki nigah mein;
jachti naheen hai sultanat-e-Rome-o-Shaam-o-Ray.
Why is it that in eyes of man on
whom God has bestowed a heart,
the realms of Syria, Rome and Rai
are fake effects in the mart?

Jiss roz dil ki ramz moghani samajh gaya;
)Naghmah gaaney wala.) :
samajho tamam marhalah-haey honar hein taey.

The day the minstrel grasps this point
which is hid in depths of heart, take it for granted,

you have traversed all the stages required by art.
BREEZE AND DEW

Naseem-o-Shabnam

Anjam ki faza takk nah hoeyi meyri rasaeyi;
144
karti rehi mein perhun-e-lalah-o-gul chaak.

Breeze: I could not find access to tracts
where stars like pendent lamps do shine
tearing vest of tulips and the rose
was main and foremost duty mine.

Majboor hoeyi jati hon mien tark-e-watan per;
bi-zouq hein bulbul ki nawa-haey tarbnaak.

)Khoshi sey bhari hoeyi.)
I feel an inner urge so great to bid farewell to home

and depart for joyful songs of nightingale,
no zeal or zest to me impart.

Dounon sey kiya hai tojhey taqdir ney mehram;
khak-e-chaman achhi keh sara pardah-e-aflaak.
O dew, God's will has made you know full well,
both park and heavens high
what's more precious in your eyes,
the dust of park or dome of sky?

Khhainchein nah agar tojh ko chaman kay khas-o-khashaq;
gulshan bhi hai ekk sirr-e-sara pardah-e-aflaak.
Dew: If thorns and straws of worldly mead
to cause a tension in you fail,
145
then bear in mind, this lonely parks

for heaven's dome is like a veil.
THE PYRAMIDS OF EGYPT

Ahram-e-Misar

Iss dasht-e-jigar taab ki khamosh faza mein;
fitrat ney faqat rait kay teelay keay taamir.
The quiet environs of this waste
whose intense heat scalds the heart:
In forming only dunes of sand
Nature has displayed its Art.

Ahram ki azmat sey nagon saar hein aflaak;
kis haath ney khhainchi abadiyat ki yeh tasweer.
The grandeur of these pyramids
puts lofty heavens to disgrace,
what hand did build, design and frame,
they seem attired in lasting grace?

Fitrat ki ghulami sey kar azad honar ko;
siyaad hein mardan-e-honarmand keh nakhchir.
)Shikar.) :
Set your craftsmanship quite free

from Nature's chains that bind it tight
146
for men endowed with gift of craft aren't prey,

of hunters need no fright.
FINE ARTS

Fanoon-e-Lateefah

Ay ehl-e-nazar zouq-e-nazar khoob hai laikan;
jo shaey ki haqiqat ko nah deikhhey, woh nazar kaya.
Zest for sight, no doubt,
is true O men endowed with art and tact,
what aim or goal such sight can serve
which fails to see the inmost part?

Maqsood-e-honar soz-e-hayat-e-abadi hai;
yeh ekk nafas ya duo nafas misl-e-sharar kaya.
The aim of heart is to infuse
eternal glow in human hearts:
What is the use of warmth that, like a spark,
expires and soon departs?

Jiss sey dil darya mutlatam naheen hota;
ay qatrah-e-neisan woh sadaf kaya, woh gohar kaya.
)Moujein maarnay wala.) :
O vernal drop, what is the worth of mother-shell and such pearl,

if truth can not defeat untruth and river does not swell and swirl?
147

Shaer ki nawa ho keh moghani ka nafas ho;
jiss sey chaman afsordah ho woh baad-e-sehar kaya.
It may be poet's verse or song,
or breath of one who plays on reed
what does that morning breeze avail
if stead of freshness sear it breed?

Bi-mojazah dunya mein obharti naheen quomein;
jo zarb-e-Kalimi naheen rakhhta woh honar kaya.
Without the aid of wondrous acts
no nation ever can advance:
An art that has no Hoses' Rod
a people's status can't enhance.
DAWN OF THE PARK
Sobh-e-Chaman
:
Phhool :

!
Shaid tou samajhti thhi watan door hai meyra;
ay qasad-e-aflaak! Naheen, door naheen hai.
The Flower: Perhaps you thought my land is far away,
O courier from the sky, I say, Nay, Nay.
148

Hota hai magar mehnat-e-pervaaz sey roshan;
yeh noktah keh gardon sey zamin door naheen hai.
)Asman.) :
Dew: This subtle point is brought to light

that sky isnt far from earth, by toil of flight.

Manind-e-sehar sehan-e-gulistan mein qadam rakhh;
aaey teh-e-pa gohar-e-shabnam tou nah tootay.
Ho koh-o-biyaban sey hum aghosh, wlaikan;
haathon sey terey daaman-e-aflaak nah chootay.
Dawn: Step tip-toe in the lawn of park at morn,
don't crush the shining gems that park adorn.
Embrace the mount and waste but caution take
that links with whirling sky you do not break.
KHAQANI
'

Woh sahib-e-Tuhfah-tul-Araqain;

:
arbab-e-nazar ka qurtul-ain.
149
)Khaqani ki mashhoor masnavi jiss mein

oss ney safar-e-Haj kay halaat likhhey hein.(
)Ankhhon ki thhandak.) :
Khaqani, the author of Tuhfa-tul-araqain,
is dear to those who truths can scan.

Hai pardah shagaf oss ka adraak;
pardey hein tamaam chaak der chaak.
His wisdom is so sharp and keen.
From truths he can remove the screen.

Khamosh hai alam-e-maani;
kehta naheen harf-e-lan tarani.
)Mien deikhh naheen sakta.)

With world or meanings he is free
they dare not say you can not see.

Pochh oss sey yeh khakdan hai kaya cheez;
hungamah-e-ein-o-aan hai kaya cheez?
)Morad hai yeh dunya.)

:
Ask him what does this world imply,
where does the cause or tumults lie?

150
Woh mehram-e-alam-e-makafaat;
ekk baat mein kaeh gaya hai suo baat.
:

Woh dunya jiss mein achhey aur
boray amal ka badlah mil jaata hai.)

He knows the world of requital well,
his maxims with much wisdom swell:

Khod booey chonein jahan tawan bord;
) (

kIblis bamanad-o-bu al-bashar mard.
[Aissey jahan ki boo ka tuo issi sey andazah ho sakta hai,
yaani oss ki haqiqat tuo yeheen sey maaloom ho jati hai

keh Iblis baqi hai aur Insan ka baap (Adam A.S.) fout ho gaya hai.]
Opinion 'bout world you can derive,
Adam dead, Satan still alive.
RUMI

Ghalat nigar hai teri chash-e-neim baaz abb takk;
tera wujood terey waastey hai raaz abb takk.
:
(Adhi khholi ankhh.)
151
Your half-shut eyes still fail to see

what subtle fact this life may be.

Tera niaz naheen ashnaey naaz abb takk;
keh hai qayam sey khali teri namaz abb takk.
Too meek to have a fondling will,
devoid of Qiam your worship still.

Gosastah taar hai teyri khudi ka saaz abb takk;
keh tou hai naghamah-e-Rumi sey biniaz abb takk.
)Toota hoa taar.) :
For songs of Rumi you haven't ears sharp,

shaped the strings of your Self's harp.
NEWNESS
Jeddat :

Deikhhey tou zamaney ko agar apni nazar sey;
aflaak munawwar hon terey noor-e-sehar sey.
If you behold the world with gaze much bright;
of you the sky may beg morning light.

Khurshid karey kasb-e-zia teyrey sharar sey;
zahar teri taqdir ho seimaey qamar sey.
152
)Paishani, matha.) :
The sun may beg light from gleam of your spark

your luck may shine, from moon's brow mark.

Darya matlatam hon teri mouj-e-gohar sey;
sharmindah ho fitrat terey eijaz-e-honar sey.
The sea may swell with lustrous waves of gems,
put world to shame with art that from you stems.

Aghiyar kay afkaar-o-takhiyal ki gadaeyi;
kaya tojh ko naheen apni khudi takk bhi rasaeyi?
You beg and borrow thoughts of others' brains,
to find approach to Self, don't take much pains.
MIRZA BEDIL

Hai haqiqat ya meri chashm-e-ghulatbein ka fasaad;
yeh zamin, yeh dasht, yeh kohsar, yeh charkh-e-kabood.
:
)Neila asman.)
Is it a fact or delusion mere

which has been caused by erring eye
do earth, hills, deserts vast exist, and is there any azure sky?
153

Koeyi kehta hai naheen hai, koeyi kehta hai keh hai;
kaya khabar, hai ya naheen hai teyri dunya ka wujood.
Some aver that they do exist,
whereas some call their being untrue O God,
it is very hard to find to truth or falsehood certain clue.

Mirza Bedil ney kis khoobi sey khholi yeh girah;
ehl-e-hikmat per bohat moshkil rehi jiss ki kashood.
)Khholna.) :
Bedil resolved this tangled knot

with so much skill and manner nice,
though sages and wise men or the past
to undo this skein had no device.

Dil agar midaasht wosaat bi-nishan bowad ein chaman;
rung-e-maey
biron nashist az bus keh meina tung bood.
[Agar dil mein ziyadah sey ziyadah koshadgi aur wosaat hoti
tuo iss bagh ka koeyi nishan nah milta.
Mosibat yeh hai keh dil mein kafi wosaat
aur koshadgi moujood nah thhi.
154
(Iss ki misal yuon samjho keh sorahi tung thhi

jabb oss mein sharab daali gaeyi
tuo rung nikal kar bahar baithh gaya.]
If heart of man were vast enough,
this mead would have retained no trace
some wine has overflowed the brim,
because the flask had narrow space.
GRANDEUR AND GRACE
Jalal-o-Jamal

Merey leay faqat zor-e-Haidari kafi;
terey nasib Flatoon ki taizi-e-adraak.
With Haider's might and brawn I feel myself content;
I wish you joy of wit, to you by Plato lent.

Meri nazar mein yehi hai jamal-o-zibaeyi;
keh sar bisajdah hein qowwat kay saamney aflaak.
This is the charm and grace in view of mine and sight
that heavens too prostrate before much main and might.

Nah ho jalal tuo hosn-o-jamal bi-taseer;
nira nafas hai agar naghmah ho nah aatishnaak.
Without great majestic height grace is not of much use:
Song is mere puff of breath, if rapture can't produce.
155

Mojhey saza kay leay bhi naheen qabool woh aag;
keh jiss ka shoalah nah ho tond-o-sarkash-o-bibaak.
I would not go to hell whose fire is dull and tame
to suffer for my sins I like a rearing flame.
THE PAINTER
Mosawwar

Kis darjah yahah aam hoeyi marg-e-takhiyal;
Hindi bhi Farangi ka moqalad, Ajami bhi.
The death of fancy is so widely spread
that men of Pers and Ind by Franks are led.

Mojh ko tuo yehi ghum hai keh iss dour kay behzad;
khho baithhey hein Mashriq ka saroor-e-azali bhi.
I feel sad that Behzad's of modern time have lost
East's rapture sweet and joy sublime.

Maaloom hein ay mard-e-honar teyrey kamalat;
sunaat tojhey aati hai porani bhi, naeyi bhi.
O artist, of your talents I can tell,
you know the ancient crafts and new so well.
156

Fitrat ko dikhhaya bhi hai, deikhha bhi hai tou ney;
aeinah-e-fitrat mein dikhha apni khudi bhi.
You have portrayed many a natural sight,
display your Self in Nature's mirror bright.
LAWFUL MUSIC

Sarood-e-Halal

Khhol tuo jaata hai moghani kay bum-o-zair sey dil;
nah raha zindah-o-paindah tuo kaya dil ki kashood.
)Otaar charrhao.) :
The bass and treble of minstrel's song much joy to human heart imparts
what is the use of pleasure that is e'er on wings and soon departs?

Hai abhi seinah aflaak mein penhan woh sada;
jiss ki garmi sey pighhal jaaey sitaron ka wujood.
That melodious song is still unborn
and is concealed in heaven's breast,
whose intense heat may transform
the solid stars to liquid form.

Jiss ki taseer sey Adam ho ghum-o-khouf sey pak;
157
aur paida ho Ayazi sey moqam-e-Mahmood.

A song that may have such results
which set men free from grief and pain;
and makes Ayaz break slavish bands
and learn like kings to rule and reign.

Meh-o-anjam ka yeh hairat kadah baqi nah rehey;
tou rehey aur tera zamzamah-e-la-moujood.

:
)Morad hai twohid ka naarah.)
Perplexing maze of moon and stars may flop down, leave their course
O God, you shall last and the cry God is Great,
uttered with much force.

Jiss ko mashro samajhtey hein faqihaan-e-khudi;
montazir hai kissi mutrib ka abhi takk woh sarood.
:
)Shariat ki roo sey jaiz.)
The song that jurists of the Self deem lawful in their mystic creed
has been expecting since a long a bard, who can acquit indeed.
UNLAWFUL MUSIC

Sarood-e-Haraam
158

Nah meyrey zikr mein hai Sufiyuon ka soz-o-saroor;
nah meyra fikr hai paimanah-e-sawab-o-azaab.
My remembrance lacks the warmth and zeal that mystics oft attain
my thought is not a scale at all for deeds deserving need or pain.

Khoda karey keh ossey itifaq ho mojh sey;
faqih-e-shehar hai mehram-e-Hadis-o-Kitab.
I wish that jurist of the town,
who knows the rules that Prophet taught
and is adept at Book revealed,
to my own point of view be brought.

Agar nawa mein hai poshidah mout ka paigham;
haraam meyri nigahon mein naey-o-chung-o-rabaab.
(Bansri.) :
If in the music or its strains tile message of decease is hid

such music of harp, reed and lute in view of mine is quite forbid.
FOUNTAIN
Fawarah:

159

Yeh aabjoo ki rawani, yeh humkanari-e-khak;
meri nigah mein nakhoob hai yeh nazarah.
Idhar nah deikhh, odhar deikhh ay jawan-e-aziz;
boland zor-e-daron sey hoa hai fawarah.
(Andar ki taqat.) :
To own the flow of brook and meander on the earth

in gaze of mine hasn't charm and can't endow with mirth.
O dear young man, divert a bit aside your eye:
The water of the fount by innate force surges high.
THE POET
Shaer:

!
Mashriq kay neistan mein hai mohtaaj nafas-e-naey;
shaer terey seinay mein nafas hai keh naheen hai!
In lands of East, the bed of reeds for pipe,
the breath of minstrel needs
O poet, let me this much know,
if you have breath in breast, or no?

Taseer-e-ghulami sey khudi jiss ki hoeyi naram;
achhi naheen oss quom kay haq mein Ajami lay.
If nation's Self grows too much weak
160
by chains of bondage and much meek

it need not hear the Persian strains,
for these will only add to pains.

Shishey ki surahi ho keh matti ka saboo ho,
shamshir ki manind ho taizi mein teri maey.
If flask of glass shines like the day;
or is a pitcher made from clay:
Like sharpness of a sword of steel
to palate must its relish feel.

Aisi koeyi dunya naheen aflaak kay neichey;
bi-maarkah haath aaey jahan takht-e-Jam-o-Kay.
There is no land or home on earth
beneath this spinning azure dome,
where one without great stress and strain
the thrones of Jam and Kai may gain.

Her lehzah niya Toor, naeyi barq-e-tajali;
Allah karey marhalah-e-shouq nah ho taey.
On Love's way numerous Mounts Sinai appear
God manifests Himself so clear
may stage of Love for ever last,
and may not come to end too fast!
161
THE GREAT MAN

Mard-e-Bazorg

Oss ki nafrat bhi amiq, oss ki mohabat bhi amiq;
qehar bhi oss ka hai Allah kay bandon peh shafiq.
(Gehri.) :
His contempt has no bound. His Love's depth none can sound.
His wrath on men of God is tempered in manner odd.

Pervarish paata hai taqlid ki tareeki mein;
hai magar oss ki tabiyat ka taqaza takhliq.
Nurtured in mimicry's gloom to tread like sheep his doom
but he is much inclined to creative bent of mind.

Anjuman mein bhi mayassir rehi khalwat oss ko;
shama-e-mehfil ki tarah sabb sey joda, sabb ka rafiq,
In midst of surging throng he keeps aloof for long,
like lamp, he lights the hall, but has not mate at all.

Misl-e-khurshid sehar-e-fikr ki taabani mein;
baat mein saadah-o-aazadah, maani mein daqiq.
)Barik, nazok.) :
Faqr can like sun of morn with light the mead adorn
162
its speech is frank and free, though meanings tenuous be.

Oss ka andaaz-e-nazar apney zamaney sey joda;
oss kay ahwaal sey mehram naheen piraan-e-tariq.
:
)Morad hein khanqahi Sufiyan.)
Its views vary with the rest, it deems them right and best;
its innate slates unknown to mystics with renown.
NEW WORLD
Alam-e-Nau :

Zindah dil sey naheen poshidah zamir-e-taqdir;
khwab mein deikhhta ha alam-e-nau ki taswir.
Decrees of Fate are not concealed from man
whose heart throbbing seems,
he sees the image of new World
in slumberous state, during dreams.

Aur jabb bang-e-azan karti hai bidaar ossey;
karta hai khwab mein deikhhi hoeyi dunya taamir.
When Prayer Call at early morn,
transports him to Morpheus' domain
he tries to build the world beheld
with utmost might and utmost main.
163

Badan oss tazah jahan ka hai ossi ki kaff-e-khak;
rooh oss tazah jahan ki hai ossi ki takbir.
The body of the dreamt
or world is made from his handful clay:
God is Great, his slogan shrill that can
the role of soul for new world play.
INVENTION OF NEW MEANINGS

Eijad-e-Maani

Her chund keh eijad-e-maani hai Khodadad;
koshish sey kahan mard-e-honarmand hai azad.
It is a gift by God bestowed,
to coin fresh words with meanings new,
yet skilful artist must work hard,
as inborn trend is owned by few.

Khoon-e-rug-e-maamar ki garmi sey hai taamir;
maeykhanah-e-Hafiz ho keh bottkhanah-e-Behzad.
It is the heat in mason's blood,
who builds structures of various forms:
It may be Behzad's picture hall,
or house of wine where Hafiz charms.
164

Bi-mehnat-e-paiham koeyi raaz naheen khholta;
roshan sharar-e-taishah sey hai khanah-e-Farhad.
Without resort to incessant strife,
no skill or art completion gains:
If Farhad does not hew the rocks,
no sparks flash, dark his house remains!
ZEST FOR SIGHT
Zouq-e-Nazar :

Khudi boland thhi oss khon gariftah Chini ki;
kaha gharib ney jallaad sey dum-e-taazir.
Thhehar thhehar keh bohat dilkosha hai yeh manzar;
zara mein deikhh tuo lon taabnaki-e-shamshir.
How lofty was that Chinese Self

who for crime was condemned to death
on eve of his beheading, he asked headsman,
Stop for a span or breath.
He asked for stoppage many times,
for it was very pleasant scene,
he wished to see for moments few
165
the sword's great-glimmer, glow and sheen.

VERSE
Shear :

Mein shear kay asrar sey mehram naheen laikan;
yeh noktah hai, taarikh-e-ommam jiss ki hai tafsil.
Woh shear keh paigham-e-hayat-e-abadi hai;
ya naghmah-e-Jibril hai ya bang-e-Srafil.
The secrets that are hid in verse to judge their worth I always fail,
though nnals of the nations past relate this point with much detail.
The verse that conveys to man the views of lire that shall e'er last
is either song by Gabriel sung, or blare of Sarafil'strumpet blast.
DANCE AND MUSIC

Raqs-o-Mousiqi

Shear sey roshan hai jan-e-Jibril-o-Aharman;
166
raqs-o-mousiqi sey hai soz-o-saroor-e-anjuman.

Faash yuon karta hai ekk Chini hakim asrar-e-fun;
shear goya rooh mousiqi hai, raqs oss ka badan.
)Shaitan.) :
The souls of Satan and Gabriel too

from verse derive effulgence strong,
for dance and music both provide pathos
and rapture for the throng.
A Chinese Sage has thus disclosed
the secrets implied in this art:
As if verse is music's soul and dance performs body's part.
DISCIPLINE
Zabt:

Tariq-e-ehl-e-dunya hai gillah shikwah zamaney ka;
naheen hai zakham khha kar ah karna shan-e-darveshi.
Yeh noktah pir-e-dana ney mojhey khalwat mein samjhaya;
keh hai zabt-e-foghan sheri, foghan robaahi-o-maishi.
(Loomarri aur Bhairr ki rawash.)

It is the mode of worldly men against the world to whine and groan;
it does not suit a Darvesh true, by Fate-inflicted wounds to moan.
The wise old man explained to me, this subtle point in closet alone,
that control on Self daring shows,
167
whereas plaints breed more guile and groan.

DANCE
Raqs :

Chhorr Europe kay leay raqs-e-badan kay khum-o-paich;
rooh kay raqs mein hai zarb-e-KalimulLahi.
Silah iss raqs ka hai tishinagi-e-kaam-o-dehun;
silah iss raqs ka darveshi-o-shihanshahi.
)Monh aur halq.) :

The turns and twists required for dance,
leave to Franks who jump
and bound when soul is in ecstatic dance,
the strokes like Moses' Rod resound.
A palate parched and mouth athirst
are needs that body's dance confers,
whereas soul's rapturous dance,
Derveshhood and mighty realms prefers.
The Chapter on The Politics of the East and West is very illuminating
and throws great light on the guile and tricks practised by the Franks,
remarked Syed Akbar Ali Shah in the introductory lines. Some poems from
this chapter too were included in previous volumes and the remaining are
reproduced herein.
COMMUNISM
168
Ishrakiyat :

Quomon ki rawash sey mojhey hota hai yeh maaloom;
bi-sood naheen Roos ki yeh garmi-e-raftar.
From wont and ways of nations
all these facts so clear with ease I learn,
the Russians seem to be in haste
to gain the goal for which they yearn.

Andaishah hoa shokhi-e-afkaar peh majboor;
farsoodah tariqon sey zamanah hoa bizaar.
The world is red tip with the modes
that aren't in vogue and are outworn;
my intellect, that was tame and mild
much pert and insolent has grown.

Insan ki hawus ney jinhein rakhha thha chhopa kar;
khholtey nazar aatey hein batadrij woh asrar.
These mysteries which the greed of man
had kept in veils of stuff so coarse
are step by step emerging now
and coming forth by dint of force.

Quran mein ho ghotah-zun ay mard-e-Mosilman;
Allah karey tojh ko ataa jiddat-e-kirdar.
169
O Muslim, dive deep in the Book,

which was revealed to Prophets' Seal.
May God, by grace on you bestow politeness,
for good deeds much.zeal!
' '

Jo harf-e-qul aaffo* mein poshidah hai abb takk;
iss dour mein shaid woh haqiqat ho namodaar.
(*Asharah hai Quran ki oss ayat ki taraf jiss mein kaha gaya
tojh sey pochhtay hein keh kaya kharch karein

'
'

'

tuo keh dey jo bachey apney kharch sey.)
The fact concealed in words so far,
spend what is surplus and is spare

may come to light in modern age
and make the meanings clear and bare.
THE VOICE OF KARL MARX

Karl Marx ki Awaz

Yeh ilm-o-hikmat ki mohrah baazi,
yeh behus-o-takraar ki namaish;
naheen hai dunya ko abb gawara
poraney afkaar ki namaish.

:
170
Mohron ka khheil; morad hai ayyari, makkari.)

The world does not like tricks
and of science and wit nor, their contests;
this age does not like ancient thoughts,
from core of hearts their show detests.

Teri kitabon mein ay hakim-e-maash
rakhha he kaya hai aakhar;
khatoot-e-khamdar ki namaish,
' ' ' : '

maraiz-o-kajdaar ki namaish.
)Lafzi maani hein; 'nah gira aur nah tairrha rakhh

morad hai kisi ki jholi mein sabb kochh daalney ki
koshish kana laikan kochh nah daalna.)
O wise economist, the books you write
are quite devoid of useful aim:
They have twisted lines with orders strange
no warmth for labour, though they claim.

Jahan-e-Maghrib kay bottkadon mein,
Kalisaon mein, madrasson mein;
hawus ki khoon raiziyan chhopati hai
aql-e-ayyar ki namaish.
The idol houses of the West, their schools and churches wide;
the ravage caused for,
greed of wealth their wily wit attempts to hide.
171

REVOLUTION
Inqilab :

Nah Aisia mein nah Europe mein soz-o-saaz-e-hayat;
khudi ki mout hai yeh, aur woh zamir ki mout.
Dilon mein walwalah-e-inqilab hai paida;
qarib aagaeyi shaid jahan-e-pir ki mout.
The hearts of both the East and West
of zeal and zest are quite bereft:
One means the death of Self and soul,
other decease of conscience whole.
A fervour great is in their hearts, they wait,
when some convulsion starts;
perhaps, this cosmos old and sear is in throes,
its death quite near.
FLATTERY
Khoshamad :

Mien kaar-e-jahan sey naheen aagah, wlaikan;
arbab-e-nazar sey naheen poshidah koeyi raaz.
172
The world and its affairs to me are quite unknown;

these secrets are not bid from those who insight own.

Kar tou bhi hakoomat kay waziron ki khoshamad;
dastoor niya, aur niay dour ka aaghaz.
Hang on the Ministers, if you desire high ranks;
new rules have been now framed for this age by the Franks.

Maaloom naheen, hai yeh khoshamad keh haqiqat;
keh dey koeyi olloo ko agar raat ka shahbaaz.
If a man calls the owl, The kingly hawk of night;
too hard to find this fact wh'r he tells wrong or right.
HIGH OFFICES
Manasib :

Hoa hai bandah-e-Momin fasooni-e-Afrang;
issi sabab sey qalandar ki ankhh hai numnaak.
The Muslims have been charmed by spell that Franks have cast;
hence eyes of this Qalender shed tears much hot and fast.

173
Terey boland manasib ki khair ho Ya Rabb;

keh onn kay wastay tou ney kiya khudi ko halak.
May God preserve and guard your state and lofty ranks!
You have slaughtered the Self for ranks conferred by Franks.

Magar yeh baat chhopaey sey chhop naheen sakti;
samajh gaeyi hai ossey her tabiyyat-e-chalaak.
Though man may try his best, yet he can't hide the fact;
this point is known to all who own a bit of tact.

Sharik-e-hokm ghulamon ko kar naheen saktey;
kharidtey hein faqat onn ka johar-e-adraak.
They don't consort with slaves in case of rule and might;
they buy the wit of serfs to gain the ends, in sight.
EUROPE AND JEWS

Europe aur Yahood

Yeh aish-e-farawan, yeh hakoomat, yeh tajarat;
dil seinah-e-binoor mein mehroom-e-tasali.
Unbridled luxury, state pomp and pride, rich commerce;
but to dwell inside that lampless breast all tranquil thoughts refuse.
174

Tareek hai Afrang mashinon kay dhoin sey;
yeh waadi-e-aiman naheen shaiyan-e-tajali.
Dark is the white mans country with the grime of engines,
no valley that might see splendour descending on a burning tree:

Hai nizaa ki halat mein yeh tehzeeb-e-jawan murg;
shaid hon Kalisa kay Yahoodi matwalli.
)Nigran, intizam karney waaley.)

A civilization sick before its prime, at its least gasp;
leaving maybe for caretakers of Christendom, the Jews.
(Translated by V.G. Kiernan)
BOLSHEVIK RUSSIA

Rawash qazaey Elahi ki hai ajeib-o-gharib;
khabar naheen keh zamir-e-jahan mein hai kaya baat.
Unsearchably Gods edicts move;
who knows what thoughts are stirring up
deep in the world-mind!
175

Hoay hein kasar-e-Chalipa kay wastay mamoor;
wohi keh hifz-e-Chalipa ko jaantey thhey nijaat.
(Torrna.( :
)Saleeb.) :
Those are appointed to pull down,

who lately held it salvation to protect, the priests;

Yeh wohi dehriyat Roos per hoeyi nazil;
keh torr daal Kalisaiyuon kay Laat-o-Manat.
(Khoda ka inkar.)
On godless Russia the command descends:

Smite all the Baals and Dagons of the Church!
STATESMANSHIP OF THE FRANKS

Siyasat-e-Afrang

Teri harif hai Ya Rabb siyasat-e-Afrang;
magar hein oss kay pojari faqat amir-o-raees.
Banaya eik he Iblis-e-aag sey Tou ney;
176
banaey khak sey oss ney duo sadd hazaar Iblis.

God, the politics of the Franks, with your creative powers
ranks the rich alone and aristocrats obey its calls and dictates.
One Devil out of fire You raised, for Franks a track You have emblazed;
the West has by its guile and art, filled with Satans the human mart.
TO THE EGYPTIANS

Ehl-e-Misar Sey

Khod Abu al Houl ney yeh noktah sikhhaya mojh ko;
woh Abu al Houl keh hai sahib-e-asrar-e-qadim.

)Misar mein ihram kay pass eik bohat barra bott hai
jo eik chattan ko tarash kar tiyyar kiya gaya hai;
oss ka dharr sher ka hai aur chehra insan ka.)
By Sphinx this subtle point to me was told;
the Sphinx, whose breast holds secrets old.

Dafatun jiss sey badal jaati hai taqdir-e-ommam;
hai woh qowwat keh harif oss ki naheen aql-e-hakim.
Might at once can change a nation's fate,
but wisdom is not its match and mate.
177

Her zamaney mein digargon hai tabiyat oss ki;
kabhi shamshir-e-Mohammad (S.A.W.) hai, kabhi chob-e-Kalim.
Change its wont e'ery age, though odd,
now Mohammad's sword, then Moses' Rod.
ABYSSINIA (August 18, 1935)

Europe kay kargison ko naheen hai abhi khabar;
hai kitni zeharnak Abyssinia ki laash;
honay ko hai yeh mordah-e-deirinah qaash qaash.
(Giddhon.) :
)Tokarrey tokarrey.) :
The vultures of Europe still do not know
that poison in Abyssinian corpse does flow:

The old corpse may with speed to fragments go.

Tehzeeb ka kamal sharafat ka hai zawal;
gharat-gari jahan mein hai aqwam ki maash;
her gurg ko hai barrah-e-maasoom ki talash.
)Bhairriya.( :
)Bhairr ka bachhah.) :
178
Advance or culture good manners cant maintain,

these days by pillage.
Nations themselves sustain
all wolves would some artless lamb obtain.

!
Ay waaey aabrooey Kalisa ka aeinah;
Roma ney kar diya sar-e-bazaar pash pash;
pir-e-Kalisa! Yeh haqiqat hai dilkharash.
Alas that Rome has shattered in the mart
the Fragile honour of Church in e'ery part;
O Pope, this oppressive act rends human heart!
ORDERS OF SATAN TO HIS POLITICAL PROGENY

It is this order of the Devil which the West and its likeminded in Islamic
world have been obeying in letter and spirit since long.

Iblis ka farman apney siyasi fatzandon kay naam

La kar Brahmanon ko siyasat kay paich mein;
zonnariyuon ko deir-e-kohan sey nikaal duo.

)Porani ibadat-gah.)
Embroil the Brahmans in statesmanship's maze;

make them discard their girdle, creed and ways.
179

Woh faaqah-kash keh mout sey darta naheen zara;
rooh-e-Mohammad (S.A.W.) oss kay badan sey nikaal duo.
The mendicant whom death can't affright,
take Mohammad's soul from his mould and expedite.

Fikr-e-Arab ko dey kay Farangi takhiyalat;
ko Hijaz-o-Yaman sey nikaal duo.
Dye Arab thought in Frankish fancy's hue,
from Hejaz and Yaman expel the Muslims true.

Afghaniyuon ki ghairat-e-Deen ka hai yeh ilaj;
mulla ko onn kay koh-o-daman sey nikaal duo.
The Afghan's zeal for Faith You can assail
by exiling Muslim priests from hill and dale.

Ehl-e-Haram sey onn ki rawaiyat chhein lo;
aahoo ko marghazar Khotan sey nikaal duo.
)Sabzahzar, chiragah.( :
:
)Wasti Aisia ka alaqah jahan kay
waaley herun mashhoor hein.)
Snatch customs of those, who own Muslim creed,
banish musk-yielding deer from Cathay's mead.
180

Iqbal kay nafas sey hai laley ki aag taiz;
aisey ghazal sara ko chaman sey nikaal duo.
(Bhopal Shish Mehal mein lihhey gaey)
My songs in Muslim hearts ignite a flame;
turn out such singer from park for this blame.
(Written in Shish Mehal, Bhopal)
LEAGUE OF THE NATIONS OF THE EAST
The stated purpose of the creation of the League of Nations was to save
the humanity from the devastations and ravages of the war, by settling the
disputes through dialogue and diplomatic interaction. It completely failed in
achieving that. The present day United Nations Organization is an improved
version of the same. In more than sixty years of its existence it has worked
as a device for the five veto powers to control the armed conflicts or limited
wars to serve their vested interests. Only thing that has been avoided is a
major armed conflict between five big powers.
Allamah Iqbal desired to an exclusive league for Muslim countries. The
need to have such an organization is far more than eighty years ago. The
present OIC was an attempt in that direction but it has ended up no more
than a mockery of a great idea.

Jamiat-e-Aqwam-e-Mashriq

Pani bhi masakhar hai, hawa bhi hai masakhar;
kaya ho jo nigah-e-falak-e-pir badal
jaey.
)Taskhir kiya gaya.)

:
181
The West has made the wind and seas work

through hard work, not chance;
from West, the old blue' sky may turn its gaze and glance.

Deikhha hai malokiyat-e-Afrang ney jo khwab;
momkin hai keh oss khwab ki taabir badal jaey.
The dream of such domains, that have extensive range,
'bout which the Franks have dreamt,
its purport right may change!

( )
Tehran ho gar Alam-e-Mashriq ka Geneva;
shaid korah-e-arz ki taqdir badal jaey.
(Bhopal Shish Mehal mein lihhey gaey.)
If Tehran is made the Geneva of the East,
the Fate or earthly globe may have some change at least.
(Written in Shish Mehal, Bhopal)
ETERNAL KINGSHIP
Sultani-e-Javid :

Ghawas tuo fitrat ney banaya hai mojhey bhi;
laikan mojhey aamaq-e-siyasat sey hai perhaiz.
)Gehraiyan.) :) Ghour-o-khoz.( :
Nature has made me such that I too can dive,
182
yet from statesmanship's core to keep aloof I strive.

Fitrat ko gawara naheen sultani-e-javid;
her chund keh yeh shoabdah bazi hai dil aawaiz.
Such kingship which e'er lasts, Nature can not desire,
though this Talisman may please the heart of man entire.

Farahad ki khaara shikni zindah hai abb takk;
baqi naheen dunya mein malokiyat-e-Pervaiz.

)Pathar toorrna.) :
Cleaving rocks by Farhad in hearts is still distinct,

but Empire of Pervez from mind is quite extinct.
DEMOCRACY
Jamhooriyat :

Iss raaz ko ekk mard-e-Farangi ney kiya faash;
her chund keh dana ossey khhola naheen kartey.
Jamhooriyat ekk tarz-e-hakoomat hai jiss mein;
bandon ko gina kartey hein, tola naheen kartey.
By some European sage this secret was revealed,
though men endowed with sense, keep points like this concealed.
Democracy means a mode to rule the common man no doubt,
they count the votes, but conduct do not scan.
183

EUROPE AND SYRIA

Europe aur Soriya

Farangiyuon ko ataa khak-e-Soriya ney kiya;
Nabi-e-iffat-o-ghumkhwari-o-kum azaari.
Silah-e-Farang sey aya hai Soriya kay leay;
maey-o-qomar-o-hajoom-o-zannan bazaari.

(Molk-e-Shaam, jiss mein moujooda
Lebanon, Israel, Falastin aur Mashriqi Ordan shamil thhey.)

The land of Syria to the Franks presented:
Prophet chaste, kind, who paining man resented.
The Franks have recompensed the Syrian clime
with drink, dice, troops or girls for sexual crime.
MUSSOLINI
This poem was written when Mussolini was criticized by European
countries for invading Euthpia.
()
Apney Mashriqi aur Maghribi harifon sey
184
To his Eastern and western adversaries

Kaya zamaney sey nirala hai Mussolini ka jorm;
bey mehal bigrra hai maasooman-e-Europe ka mizaaj.
Does crime of Mussolini seem so odd to age,
without cause all the chaste are put to rage?

!
Mien phhatakta hon tuo chhalni ko bora lagta hai kiyuon;
hein sabhi tehzeeb kay ouzaar! Tou chhalni, mien chhaaj.
Why does pot feel offence, if kettle has a blot,
our culture same I kettle and you pot?

Meyrey soudaey malokiyat ko thhokratey ho tum;
tum ney torray naheen kumzor quomon kay zojaaj?

)Shishay.)
:
My craze for Empire makes you sneer and frown,

but walls of weak states, you too have brought down.

Yeh ajaib shoabdey kis ki malokiyat kay hein;
rajdhani hai, magar baqi nah raja hai nah raj.
Whose monarchy such wondrous tricks does own.
The royal seat exists, no king or crown?

Aal-e-Caesar chob-e-naey ki abiyari mein rehey;
185
aur tum dunya kay bunjar bhi nah chhorro bey kharaj.
The sons of Caesar watered reedy sands;
you did not leave untaxed barren lands.

Tum ney lootey bey nawa sehra nashinon kay khiyam;
tum ney looti kisht-e-dehqan,
tum ney lootey takht-o-taj.
:
)Kissan ki fasal.)
You pillaged tents of nomads,

who little own ravaged peasant's crops,
looted throne and crown.

) ( 1935
Pardah-e-tehzeeb mein gharat gari, Adam koshi;
kall rawa rakhhi thhi tum ney, mien rawa rakhhta hon aaj.
(August 1935 ko Bhopal, Shish Mehal mein likhhey gaey)
You plundered, slaughtered in culture's way,
you did it previous day' I do today.
(Written in August in Shish Mehal, Bhopal)
TUTELAGE
The phrase that was equivalent of intidab was coined after First World
War, which meant taking over a country on the pretext of poor governance
therein with a view to improving that. The responsibility is to be passed back
to the natives once they are made civilized.
Intidab :
186

Kahan farishtah-e-tehzeeb ki zaroorat hai;
naheen zamanah-e-hazir ko iss mein dashwari.
It is not hard to find in present age the place
which needs culture's angelic sage.

Jahan qomaar naheen, zann tunak libaas naheen;
jahan haraam batatey hein shaghal-e-maey khwari.
:
)Kum libaas, neim oriyan.)
Where dice and drink are both by law forbid,

and women keep their bodies fully hide.

Badan mein garchih hai ekk rooh-e-nashakaib-o-amiq;
tariqah-e-abb-o-jadd sey naheen hai bizaari.
)Bisabar aur gehri.(

:
)Baap dada.) :
Although my body has a deep restless heart,
yet forbears' wont no disgust can impart.

Jasoor-o-zirak-o-pordum hai bachah-e-Budvi;
naheen hai faiz-e-makatib ka chashmah jaari.
)Bahadar.( :
:
187
)Arab kay Budoo ka baita.)

Although deprived of School's beneficial fount
on Bedouins wit and courage we can count.

Nazarvaran-e-Farangi ka hai yehi fatwah;
woh sarzamin maddniyat sey
hai abhi aari.
)Danishmand.) :
The wise 'mong Franks this verdict declare

of culture Arab lands are fully bare.
SECULAR POLITICS

La-Deeni Siyasat

Jo baat haq ho, woh mojh sey chhopi naheen rehti;
Khoda ney mojh ko diya hai dil-e-khabir-o-basir.
:

)Jananey aur deikhhney wala.)
No truth from me can hide at all its face;

God gave me heart awake and wise, through.

Meri nigah mein hai yeh siyasat-e-ladeen;
kaneez-e-Aharman-o-duon nehad-o-mordah zamir.
:
)Shaitan ki loundi.(
188
)Kum asal.) :
In my view statesmanship cut off from creed,

is Satan's slave, has no qualms, but low breed.

Hoeyi hai tark-e-Kalisa sey hakami azad;
Farangiyuon ki siyasast hai deuv-e-bizinjir.
By quitting Church, Europe has freedom gained,
this statesmanship is, like a giant unchained.

Mataa-e-ghair peh hoti hai jabb nazar oss ki;
tuo hein herawal lashkar-e-Kalisa kay safir.
When their eyes on some weak domain alight,
their Priests as vanguard act to wage the fight.
CULTURE'S SNARE
Daam-e-Tehzeeb:

Iqbal ko shakk oss ki sharafat mein naheen hai;
her millat-e-mazloom ka Europe hai kharidar.
Iqbal hasn't doubt of Europe's noble aim,
to every oppressed nation lays a claim.

Yeh Pir-e-Kalisa ki karamat hai keh oss ney;
bijli kay chiraghon sey munawwar kiay afkaar.
189
Oh this wonder great has The Guide of Church wrought.

By means of electric lamps has lit their thought.

Jalta hai magar Shaam-o-Falastin peh mera dil;
tadbir sey khholta naheen yeh oqdah-e-dashwar.

)Moshkil gothhi ya sawal.)
My heart, is grieved for Syria and Palestine,

no known device can e'er unknit this skein.

Turkaan-e-jafa paishah kay punjay sey nikal kar;
bicharey hein tehzeeb kay phhanday mein gariftar.
Of cruel Turkish hold they have got rid;
in culture's snare they too soon have slid!
ADVICE
Nasihat:

Ekk lord-e-Farangi ney kaha apney pisar sey;
manzar woh talab kar keh teri ankhh nah ho sair.
A Frankish Lord advised his son to seek such aim
that is always pleasant ne'er bleak.

190
Bicharey kay haq mein hai yehi sabb sey barra zulm;
burray peh agar faash karein qaidah-e-sher.
)Bhairr ka bachhah.) :
If lion's temper is to lamb revealed,
it will entirely make its blood congealed.

Seinay mein rehey raaz-e-maloukanah tuo behtar;
kartey naheen mehkoom ko taighon sey kabhi zir.
Much good, if regal point remains in heart,
in dominating men sword plays no part.

Taalim kay tizaab mein daal oss ki khudi ko;
ho jaey malaeym tuo jidhar chahey, ossey phair.
Pour the Self in culture's acid strong,
when it becomes soft, mould it as you long.

Taseer mein ikseer sey barrh kar hai yeh tizaab;
sonay ka Hamalah ho tuo matti ka hai ekk dhair.
On this Elexir's efficacy you can count,
to heap of dust can change a mighty mount!
A PIRATE AND ALEXANDER

Behari Qazzaq aur Sikandar
191

Silah teyra teri zinjir ya shamshir hai meyri;
keh teyri rehzanni sey tung hai darya ki pehnaeyi.
Alexander: Is your retribution shackles or cold steel,
your violence on high seas, all sailors feel?
!

Sikandar haif, tou iss ko jawan-mardi samajhta hai!
Gawara iss tarah kartey hein hum chashmon ki roswaeyi.
Tera paishah hai saffaaki, mera paisha hai saffaaki;
keh hum qazzaq hein duonon, tou maidani, mein daryaeyi.
Pirate: Alas! Alexander, you deem it void of blame,
do men of same craft bear each other's shame?
Your craft is blood-shed and my craft the same,
we are both bandits, is diverse fields play the game?
LEAGUE OF NATIONS

Jamiyat-e-Aqwam

192
Bichari kaeyi roz sey dum torr rehi hai;

dur hai khabar-e-bud nah merey monh sey nikal jaaey.
The League appears to be in death's tight grips;
I fear this grim news may escape my lips.

Taqdir tuo mobarum nazar aati hai wlaikan;
)Atal.) :
piraan-e-Kalisa ki doa yeh hai keh tull jaey.

The Fate of League to all is plain and clear,
but Church. Guides pray that safely it may steer.

Momkin hai keh yeh daashtah-e-pirak-e-Afrang;
Iblis kay taawiz sey kochh roz sanbhal jaey.
:
)Boorrhay Farangi ki dashtah.)
On Frank's dear mistress, may remain alive,

by Satan's charm a few days more survive.
SYRIA AND PALESTINE

Shaam-o-Falastin

Rindaan-e-Francis ka maeykhanah salamat;
por hai maey-e-gulrung sey her shishah Halb ka.
193

)Shaam ka shehar (Aleppo, jahan inn dinon
Maghribi taqaton ki eima per khoon-raizi ho rehi hai)

oss zamaney mein shishah bananey kay leay mashhoor thha.)
Heavens blessing on those brazen Frenchmen shine!
Aleppos rare glass brims with their red wine.

Hai khak-e-Falastin peh Yahoodi ka agar haq;
Haspania per haq kiyuon naheen ehl-e-Arab ka.
If the Jew claims the soil of Palestine;
why not the Arab Spain?

Maqsad hai malookiyat-e-Englees ka kochh aur;
qissah naheen narunj ka ya shehad-o-ratub ka.
)Chhoara, khhajor.) :
)Narungi, sangtara.( :
Some new design must have inflamed our English potentates;

this is no story of oranges, honey or dates.
TO THE PALESTINIAN ARABS

194
Falestini Arab sey

Zamanah abb bhi naheen jiss kay soz sey faaragh;
mien jaanta hon woh aatish terey wujood mein hai.
I know the fire that burns throughout your frame;
the lands of world still fear its scorching flame.

Teri dawa nah Geneva mein hai, nah London mein;
Farang ki rug-e-jan punjah-e-Yahood mein hai.
Your cure in Geneva or London you cant trace,
wind-pipe of Franks is gripped by Jewish race.

Sona hai mien ney, ghulami sey ummaton ki nijaat;
khudi ki pervarish-o-lazzat-e-namood mein hai.
I know that subject nations freedom gain,
if they would nourish Self, display its main.
PSYCHOLOGY OF SOVEREIGNTY
( )
Nafsiyati hakami (Islahaat)
195
Yeh mehr hai bey mohari-e-siyaad ka pardah;

aaeyi nah merey kaam meri tazah safeeri.
Rakhhney laga morjhaey hoay phhool qafas mein;
shaid keh aseeron ko gawara ho aseeri.
This outward show of love so great
is guise to hide the hunter's hate:
New songs for rescue that I sang
against their stone deaf ears didn't I bang.
Began to place in jail-like cage,
such blossoms that had dried with age
in mind he had this idea wrong
that prey might 'stay in cage for long.
29th April, 2013
196
INQILAB
APPLY TO DISCERN
PART FOUR
The poetical works included in this part are taken from Payam-eMashriq, barring a few reproduced at the end which are from Zabur-e-Ajam.
In this book Allamah Iqbal has put the Western thought under the spotlight
of Eastern wisdom. In other words, the materialism has been put to scrutiny
of religion-based wisdom.
In most of the poems Allamah Iqbal has talked about Western political
and economic philosophy by directly referring to the originator of a
particular thought. At times he has compared some Western thinkers with
wise men of the East to highlight certain points.
THE WISDOM OF THE WEST

Hikmat-e-Farang

Shoneidam keh der Paras mard-e-gazein;
ada
feham, ramz ashna, noktah bein.
[Mien ney sona keh Faras mein eik bargazidah shakhs,

jo ada feham, ramz ashna aur noktah bein thha.]
197
The story goes that in Iran a worthy man,

intelligent and wise;

Bassey sakhti az jan kani deid-o-mord;
(
)
ber aashoft-o-jan shikwah-e-labraiz bord.
[Oss ney murney sey pehley jan kani bohat sakht deikhhi,
(iss leay) woh naraazgi aur shikwah sey labraiz
jan ley kar yahan sey rokhsat hoa.]
Died, suffering great agonies,
departing with a heart full of distress and smart;

Beh nalash dar amad beh Yazdan-e-pak;
( )
keh daaram dillay az ajal chaak chaak.
[(Mout kay baad) oss ney Allah Taala ki janab mein daawa dair kiya,
keh (farishtah-e-) ajal ki sakhti sey meyra dil paash paash ho gaya hai.]
He went up to Gods throne and said:
God I am one grieved at the way that I was made to die.

Kamaley nadarad beh ein yakk funni;
nadanad fun-e-tazah-e-jan kani.

198
[Farishtah-e-mout ka eik he kaam hai (magar)

woh oss mein bhi kamal hasil naheen kar saka,
oss ney abhi jan qabz karney ka koeyi jadid fun naheen seikhha.]
Your angel of death is supposed to be a specialist,
and yet he has no expertise,
no knowledge of the new skills that exist in the fine art of killing.

Bord jan-o-napokhtah dar kaar-e-murg;
jahan nau shoud-o-oo haman kohnah burg.
[Woh jan tuo nikaal leyta hai magar

abhi oss kaam mein napokhtah hai,
dunya naeyi ho gaeyi magar woh abhi

wohi porana andaaz apnaey pherta hai.]
He kills, but does it so clumsily.
The world is going rapidly ahead,
but his growth has stopped dead.

Farang aafrinad honar-ha shagraf;

ber angaizad az qatraheyi behar zorf.
[Farangiyuon ney ajib-o-gharib honar eijad kar leay hein,

woh qatrey sey bhi bipayan samandar nikaal leytey hein.]
The West develops wonderful new skills
in this as in so many other fields.
Fine are the ways it kills, and great are its skills yields.
199

Kashad gard-e-andaishah porkaar-e-murg;

hamah hikmat-e-oo parastar-e-murg.
[Farangi mout ki porkar ko apni soch kay gird ghhomata hai,

oss ka sara falsafah mout ka parastar hai.]
It has encompassed even thought with death.
Death is all its philosophies life-breath;
it is what all its sciences devise.

Rawud choon nahang aabdozash beh yum;
( )

z-tiyyarah-e-oo hawa khordah bum.
[Oss ki aabdoz samandar kay neichey magarmuchh ki tarah chalti hai,

oss kay hawai jahaz hawa kay tamachey khhatey hein.
(faza mein orrtey hein)]
Its submarines are crocodiles, with all their predatory wiles.
Its bombers rain destruction from the skies.

Nabeini keh chashm-e-jahan bein hor;

humi gardad az ghaaz-e-oo roz-e-kor.
[Kaya aap naheen deikhhtey keh sooraj ki jahan bein ankhh,

Farangiyuon kay ghaazey sey tareek dinn mein tabdil ho jaati hai.]
200
Its gases so obscure the sky they blind the suns world-seeing eye.
Its guns deal death so fast.

Tafangash beh koshtan chonan taiz dast;
keh afrishtah-e-murg ra dum gosast.
[Oss ki bandooq maarney mein itni taiz hai

keh farishtah-e-mout bhi dum bakhod reh jaata hai.]
The Angel of Death stands aghast,
quite out of breath in coping with this rate of death.

Frast ein kohan ablah ra dar Farang;
keh geirad fun-e-koshtan bey darung.
) (

[Iss bhhorrey biwaqoof (Azazil) ko Frangistan mein bhaijiay,

keh fouri jan nikalney ka fun seikhhay.]
Dispatch this old fool to the West
to learn the art of killing fast and best.
(Translated by M. Hadi Husain)
DEMOCRACY
Jumhooriyat :

201
Mataa-e-maani biganah az doon fitrataan joeyi;

z-mooran shokhi-e-tabaa-e-Sulaimaney nami ayad.
Garaiz az tarz-e-jamhoori ghulam pohktah kaarey shau;
keh az maghz-e-duo sadd khur fikr-e-insaaney nami
ayad.

) (

)(
(

)

[Tou pust fitrat lougon (ehl-e-Maghrib) sey
aisi mataa talab karta hai
jiss kay maani (asliyat) hamarey leay ajnabi hein.
(Tojhey maaloom hona chahiay keh)
chewontiyuon kay andar tabaa Suliman ki shokhi
paida naheen ho sakti.
Tarz-e-jamhoori sey graiz kar,
kissi mard-e-pokhtah kaar ka daaman pakarr,
kiyuonkeh duo suo gadhey mill kar bhi
eik insan ki tarah naheen soch saktey.]
You seek the treasures of an alien philosophy from common,

low-grade people, themselves poor of mind.
Ants crawling on the ground cannot attain
the heights of wisdom of a Solomon.
Avoid the method of democracy;
become the bondman of someone of ripe intelligence;
for a few hundred donkeys cannot have,
combined, the brains of one man, of one homosapiens.
202
CIVILIZATION
Tehzeeb :

Insan keh rokh z-ghaazah-e-tehzeeb ber farokht;

( )

khak-e-siyah-e-khwaish cho aeinah wa-namood.
[Insan, jiss ney ghaazah-e-tehzeeb sey apna chehrah chamka rakhha hai,
(aur iss tarah) apni siyah khak ko aeinah bana rakhha hai.]
Man, who has brightened up his face with civilizations rouge,
displays the dark dust which is he as if it were a mirror.

Poshidah punjah ra the-e-dastanah-e-harir;
) (
afsooni qalam shoud-o-taigh az kamar kashood.
[Jiss ney apna haath raishmi dastaney mein chhopa rakhha hai,
jiss ney kamar sey talwar khhol di hai
aur (bazahar) qalam sey mash-hoor nazar aata hai.]
He hides his iron fist under a velvet glove.
Charmed by the pen, he has laid off the sword.

Ein bu-al-hawus sanam kadah-e-solah-e-aam saakht;
raqsid gird-e-oo beh nawahaey chung-o-Ood.
203
[Iss bu-al-hawus ney solah-e-aam ka bott kadah bana rakhha hai,

aur chung-o-rabab ki awaz per oss kay gird raqs karta hai.]
This slave of lust once built an idol-temple of world peace,
and danced around it to the music of the pipes of peace.

Deidum cho jung pardah-e-namoos-e-oo dareid;
' '
jozz yasfak-uddima O Khasim-e-Mobein nabood.
[Jabb jung ney oss ka pardah-e-namoos chaak kiya

tuo mein ney deikhha,
keh woh sirf khoon bahaney wala aur jhagrraloo thha.]

But when war tore the veil off its pretence,
it stood exposed as mans blood-thirsty enemy.
Payam-e-Mashriq has a chapter titled Naqsh-e-Farang which draws
picture of Europe. Contents of that chapter are reproduced hereunder.
A MESSAGE TO THE WEST
Payam :

Az mun ay baad-e-saba goay beh danaey Farang;
) (

aql ta baal kashood ast gariftar-ter ast.
204
[Ay baad-e-saba! Meyri taraf sey Farang kay dana sey kaho,
jabb sey (tumhari) aql ney baal-o-per khholey hein,
woh aur ziyadah gariftar hai.]
O morning breeze, convey this to the Western sage from me:
With wings unfolded, Wisdom is a captive all the more.

Barq ra ein beh jigar mizanad aan raam konad;
ishq az aql-e-fasoon
paishah jigardar-ter ast.
) (
[Yeh barq ko jigar per leyta hai aur woh ossey raam karti hai;
ishq-e-saher ka paishah aql sey ziyadah jigardar (houslah-mand) hai.]
It tames the lightning, but Love lets it strike its very heart:
In courage Love excels that clever sorcerer by far.

Chashm jozz rung-e-gul-o-lalah nabeinad vernah;

aanchih darpardah-e-rung ast padidaar-ter ast.
[Ankhh, sawaey gul-o-lalah kay rung kay aur kochh naheen deikhhti,
vernah jo kochh rung kay pardah mein hai, woh ziyadah zahar hai.]
The eye sees just the colour of the tulip and the rose;
but far more obvious, could we see it, is the flowers core.

Ajab aan neist keh eijaz-e-Masseiha daari;
ajab ein ast keh bimaar-e-tou bimaar-ter ast.
205
( )

[Taajob iss per naheen keh tou eijaz-e-Masseiha rakhhta hai,

taajob ki baat yeh hai keh teyrey (ilaaj sey)
mariz ka marz barrh gaya hai.]
It is not strange that you have the Messiahs healing touch:
What is strange is your patient is the more sick for your cure.

Danish andokhtaheyi dil z-kaff andakhtaheyi;
aah z-aan naqd-e-garanmayah keh derbaakhtaheyi.
[Tou ney danish tuo jamaa kar-li, magar dil ko haath sey chhorr diya,
afsos! Iss qimati sarmayah per jo tou ney haar diya.]
Though you have gathered knowledge, you have thrown away the heart;
with what a precious treasure you have thought it fit to part!

Hikmat-o-falsafah kaarey ast keh payanash neist;
sial-e-ishq-o-mohabbat beh dabastanash neist.
[Hikmat-o-falsafah aisa kaam hai jo athhah hai,

magar iss madrassah mein ishq-o-mohabat kay thhapairrey naheen.]
The courting of philosophy is a vain quest, indeed;
for in its school Loves lofty regimen is not decreed.

206
Baishter rah-e-dil mardam-e-bidaar zanad;
) (

fitnaheyi neist keh dar chashm-e-sakhandanish neist.
[Bilamoom yeh (falsafah) bidaar ashkhas kay dilon ko gharat karta hai,
kon-sa fitnah hai, jo oss ki chashm-e-fitnah-za mein naheen.]
Such are its blandishments; it leads astray the pupils heart:
There is no mischief its coquettish glances do not breed.

Dil az naaz-e-khonak-e-oo beh tapeidan narasad;
lazzatey dar khalash-e-ghumzah-e-penhanash neist.
[Aql ki thhandi aag dil ko tarrapna naheen seikhhati,

nah oss kay ghamzah-e-penhan mein koeyi lotf hai.]
But its cold fire can never set the seekers heart aflame:
It cannot give the heart Loves sweet pain, though it makes it bleed.

Dasht-o-kohsar noor deid-o-ghazaley nagarift;

( ) ( )
) (
( )
touf-e-gulshan z-duo yakk gul bagaribanash neist.
[(Falsafah) junglon aur paharron mein phera (dur dur ki khak chhani)
magar ghazal (haqiqat) ko nah pa saka.
(Saarey) bagh kay chakkar lagaey magar gribaan mein eik phhool naheen.]
Though it has roamed the deserts, it has captured no gazelle;
207
though it has searched the garden, it has not a rose for meed.

Charah ein ast keh az ishq koshadey talbaim;
paish-e-oo sajdah gozaraim-o-moradey talbaim.
[Ilaaj yeh hai keh ishq sey madad lein
oss kay saamney sajdah karein aur oss sey moraad mangin.]
The wisest thing that we can do is to appeal to Love;
for our desires fulfillment we should always kneel to Love.

Aql choon paaey darein rah-e-kham andar kham zadd;
shoalah dar aab davaaneid-o-jahan barhum zadd.
[Aql ney jabb iss paich dar paich rah mein qadam rakhha,
tuo pani mein shoalah dourra diya aur dunya ko darhum barhum
kar diya.]
Wisdom, since it set foot on lifes labyrinthine way,
has set the sea on fire and made the whole world go awry.

Kimiya saazi oo raig-e-rawaan ra zar kard;
ber dil-e-sokhtah ikseer-e-mohabat
kum zadd.
[Oss ki kimiya saazi ney orrti hoeyi rait ko sona bana diya,
magar kissi dil-e-sokhtah per ikseer nah daali
208
keh woh kondan bun jaey.]

Its alchemy converted worthless grains of sand to gold;
but oh! It gave the wounded heart no love-balm to apply.

Waaey ber saadgi-e-ma keh fasoonash khordaim;
!

rehzanney bowud kamin kard-o-reh-e-Adam zadd.
[Afsos! Hamari saadgi per keh hum aql kay faraib mein agaey,
halankeh woh rehzun thhi, jiss ney ghhat laga kar
Adam ko rastah mein loot liya.]
Alas! We were so foolish as to let it steal our wits:
It waylaid us, subjecting us to highway robbery.

Honarash khak ber aawurd z-tehzeeb-e-Farang;
baaz aan khak beh chashm-e-pisar-e-Mariyam zadd.
[Oss kay honar ney tehzeeb-e-Farang ki khak orra di,

pher woh dhool Ibn-e-Mariyam ki ankhh mein daal di.]
It raised up much dust from the civilization of the West
to cast into that civilizations Holy Saviours eye.

Shararey kaashtan-o-shoalah-e-daroon ta-kay?

Oqdah ber dil zadan-o-baz kashodan ta-kay?
209
[Sharar kaasht kar kay oss sey shoalah hasil karna kabb takk?
Dil per girah dalna aur pher ossey khholna kabb takk?]
O how long can you go on sowing sparks and reaping flames,
and tying up your heart in knots which bear new-fangled names?

Aql-e-khodbein digar-o-aql-e-jahanbein digar ast;

baal-e-bulbul digar-o-bazooey shaheen digar ast.
[Apney aap ko deikhhney waali aql aur hai,
jahan per nigah rakhhney waali aql aur hai,

bulbul kay per aur hein, shahin ka baazo aur hai.]
The self-absorbed and world-regarding wisdom are two things.
The nightingale and falcon have two different kinds of wings.

Digar ast aan-keh bord danah-e-aftadah z-khak;
) (
)(
aan-keh geirad khorash az danah-e-parveen digar ast.
[Zamin per giray hoay danah ko choninay wala aur (parindah) hai,
aur woh (parindah) aur hai jo danah-e-parvin
(sitarah) sey khorak hasil karta hai.]
It is one thing to pick up stray grain lying on the ground;
another to peck at gems in the Pleiades earrings.

Digar ast aan-keh zanad sair-e-chaman misl-e-nasim;
aan-keh der shoud beh zamir-e-gul-o-nasrin digar ast.
210

) (

)(
[Woh jo nasim ki manind (oopar he oopar) bagh ki sair karta hai aur hai,
aur woh jo gul-o-nasrin (pholon) kay andar dakhil ho jaey, woh aur hai.]
It is one thing to roam the garden like the morning breeze;
another to delve in the roses inmost ponderings.

Digar ast aansooey nah pardah koshadan nazarey;
(
)

) (
ein sooey pardah gomaan-o-zann-o-takhmin digar ast.
[Nou pardon (waaley asman) kay doosri taraf deikhhna aur baat hai,
aur pardon kay iss taraf zun-o-takhmin
(mein mobtala rehna) aur cheez hai.]
It is one thing to let doubt and conjecture bog you down;
another to look up and see celestial happenings.

Ay khosh aan aql keh pehnaey duo alam ba oost;
)(

noor afrishtah-o-soz-e-dil-e-Adam ba oost.
[Oss aql ki kaya baat hai,
jiss kay saath duonon jahan ki wosaat hai,

jo faristey ka noor bhi rakhhti hai aur Adam (A.S.) ka soz-e-dil bhi.]
Blest is the Wisdom which has both the worlds in its domain,
which calls mans hearts fire as well as the angels light its own.

211
Ma az khalwat kadah-e-ishq baroon takhtaaim;

khak-e-pa ra sift-e-aeinah
pardakhtahaim.
[Hum ney ishq kay khalwat kadah sey nikal kar yalghar ki hai,
hum woh hein jinnhon ney paon tullay rondi janey waali
khak ko aeinah ki manind shafaf bana diya hai.]
We, since we issued forth out of the sacred shrine of Love,
have burnished mirror-bright the very dust beneath our feet.

Dar nigar himmat-e-ma ra keh beh dawaey fagnaim;

duo jahan ra keh nehaan bordah ayan bakhtaaim.
[Hamara houslah deikhhein keh hum ney eik he daao mein,

duonon jahanon ko jo hum ney nehan leay thhey,
khholey bandon haar diya hai.]
O look at our adventurousness in the game of life;
for we have robbed the wealth of both the worlds and boldly staked it.

Paish-e-ma migozrad silsalah-e-shaam-o-sehar;
ber lab-e-jooey rawaan khaimah ber afrokhtahaim.

) (
[Silsilah-e-shaam-o-sehar hamarey saamney sey gozar raha hai,

hum ney (waqt ki) jooey rawan kay kinarey khaimah laga rakhha hai.]
We watch the day-and-night procession move before our eyes,
212
with our tents pitched right on the margin of a running streamlet.

Dar dil-e-ma keh barein deir-e-kohan shabkhoon raikht;
aatishey bowud
keh der khoshk-o-ter andakhtahaim.
) (

[Hamarey dil ney iss deir-e-kohan (dunya) per shabbkhon mara,

eik aag thhi jo hum ney khoshk-o-ter mein laga di.]
Once in our heart, which launched a night-raid on this ancient fane,
there was a fire which we breathed into all things, dry or wet.

Shoalah boodaim, shikastaim-o-sharar gardeidaim;
sahib-e-zouq-o-tamanna-o-nazar gardeidaim.
[Hum shoalah thhey, tootey aur sharar bun gaey,

sahib-e-zouq sahib-e-tamanna aur sahib-e-nazar bun gaey.]
We were a flame; we flickered, broke down and became a spark:
And since then we burn fitfully, with yearnings vague and dark.

Ishq gardeid hawus paishah-o-her bund gosast;
( )

Adam az fitnah-e-oo surat-e-maahi dar shast.
[(Pher) ishq, hawus ho gaya aur oss ney saarey bandhan torr diay,
aur oss kay fitney ney Adami ko machhli ki manind shikar kar liya.]
213
Love learned the greedy ways of earthly lust and burst all bounds:
It caught men in its toils as fish are caught by fishermen.

Razm ber bazm pasandeid-o-sepahey aarast;
) (

taigh-e-oo joz beh sar-o-seinah-e-yaraan nanashast.
[Oss ney bazm per razm (jung) ko tarjih di aur foujin tiyyar kein,
magar oss ki talwar doston he kay sar-o-seinah per barsi.]
Preferring war to peace, it reared up armies everywhere,
which plunged their swords into the hearts of their own kith and kin.

Rehzanni ra keh bana kard jahanbaani goft;
sitam-e-khwajgi-e-oo
kamar bandah
shikast.
[Oss ney jiss rehzanni ki boniyad daali, ossey jahanbaani ka naam diya,
oss ki aaqaeyi kay mozalim ney mehkoomon ki kamar torr di.]
It gave the name of empire to its acts of banditry;
and heavy sat its yoke on those who lived in its domain.

Bi-hijabanah bebang-e-daff-o-naey mi raqsad;
jaamey az khoon-e-azizaan-e-tonak mayah badast.
( )

)(
[(Yeh hawus prast) kamzor azizon kay khoon
sey por jaam haath mein leay,
214
duff-o-naey (saaz) ki awaaz per

bidili sey raqs karta hai.]
Now, holding in its hand a goblet full of human blood,
it dances madly to the tune of flute and tambourine.

Waqt aan ast keh aein-e-digar tazah konaim;
loh-e-dil pak bashouim-o-sar-e-tazah konaim.
[Waqt aa-gaya hai keh hum niya aein barooey kaar laein,
dil ki takhti dho daalein aur oss per az sar-e-nau raqam karein.]
It is high time that we washed clean the tablet of our heart:
It is high time that with a clean slate we made a fresh start.

Afsar padshahi raft-o-beh yaghmaeyi raft;
naey Iskandari-o-naghmah-e-Daraeyi
raft.
[Padshahat ka takht gaya aur loot ghhasoot ka shikar hoa,

Sikandari ka saaz aur Daraeyi ka geet gaya.]
The royal crown has passed into the hands of highwaymen.
Hushed is the song of Darius; mute is Alexanders flute.

Kohkon taishah badast aamad-o-Pervaizi khwast;

ishrat-e-khwajgi-o-mehnat-e-lalaeyi raft.
215
[Farhad haath mein taishah leay aaya

aur hakoomat-e-Pervaiz ka modaeyi hoa,
hokmarani ki ishrat aur ghulami ki mehnat ka dour gaya.]
Farhad has changed his pickaxe for the sceptre of Parvez.
Gone are the joy of mastership, the toil of servitude.

Yusufi ra z-aseeri beh azizi bordand;
) (
hamah afsanah-o-afsoon-e-Zulaikhaeyi raft.
[Yousuf ko qiad khanah sey nikaal kar ohada-e-amarat ataa hoa,

Zulaikha ki saari kahani aur jaadogari (beich mein sey) nikal gaeyi.]
Freed from his bondage, Joseph sits on Pharaohs high throne:
The tales and wiles of Potiphars wife cannot win her suit.

Raaz-haey keh nehan bood babazaar aftaad;
)
(

aan sakhon saazi-o-aan anjuman araeyi raft.
[Woh raaz jo poshidah thhey, bazaar mein aa-parrey,

(her kissi ki zoban per aagaey)
sakhon saazi aur anjuman araeyi ka dour jaata raha.]
Old secrets that were veiled stand unveiled in the market-place:
No longer are they subjects of debate for the elite.
216
Chashm bakoshaey agar chashm-e-tou sahib-e-nazar ast;

zindagi dar pey taamir-e-jahan
digar ast.
( )
[Ankhh khhol, agar teyri ankhh sahib-e-nazar hai (aur deikhh keh)
zindagi ka eik niya jahan taamir karney ki fikar mein hai.]
Unveil your eyes and you will see that
in full view of you life is creating for itself a world completely new.

Mun darein khak-e-kohan gohar-e-jan mi-beinam;
chashm her zarrah
cho anjam nigraan mi-beinam.
) (

)
(

[Mien (dunya ki) khak-e-kohan mein jan ka moti deikhh raha hon
(naeyi zindagi kay asaar deikhh raha hon)
mojhey her zarrah ki ankhh sitarah ki manind deikhhti hoeyi nazar aati hai.]
In this our ancient dust I find the pure gold of the soul:
Each atom of it is a stars eye with the power to see.

Danaheyi ra keh beh aaghosh-e-zamin ast hanooz;
shakh der shakh-o-baromand-o-jawan mi-beinam.

[Woh danah jo abhi zamin kay andar hai,
mien ossey jawan, shakh dar shakh aur phaldar deikhh raha hon.]
In every grain of sand lodged in the womb of mother earth
I see the promise of a many-branched fruit-laden tree.
217

Koh ra misl-e-per-e-kah sobakk mi-yabam;
( )

per-e-kahey seft koh-e-graan mi-beinam.
[(Maghribi tehzeeb kay)
paharr ko tinnkay ki manind halka paata hon,

aur per-e-kah ko wazni paharr deikhh raha hon.]
I find the mountain as light as a tiny blade of grass,
and heavy as a mountain seems a blade of grass to me.

Inqilabey keh nagunjad beh zamir-e-aflaak;

beinam-o-haich nadanam keh chisaan mi-beinam.
[Woh inqilab jo asmanon kay zamir mein naheen samata,

mien ossey deikhh raha hon
aur koeyi naheen jaanta keh kaisey deikhh raha hon.]
A revolution too big for the universes mind I see,
I know not how: I see it just about to be.

Khurram ankas keh darein gard-e-sawarey beinad;
johar-e-naghmah z-larzidan taarey beinad.
(
)
) (
[Khosh nasib hai woh shakhs jo gard mein
(penhan) sawar deikhh leyta hai,
218
taar (saaz) kay larzaney sey

naghmah ka johar bhanp jaata hai.]
O happy he who sees the horseman, not the dust alone,
who in the throbbing of the strings sees musics essence drawn.

Zindagi jooey rawan ast-o-rawan khwahad bowud;
ein maey-e-kohnah jawan ast-o-jawan khwahad bowud.

)(
[Zindagi behti hoeyi nadi hai aur yeh hamaishah behti rehey gi,
yeh porani sharab jawan (taiz) hai aur jawan he rehey gi.]
Life is, and as long as it lasts, will be a running stream:
This old wines youthful effervescense will always be new.

Aanchih bood ast-o-nabayad z-miyan khwahad raft;
aanchih baiest-o-nabood
ast haman khwahad bowud.
[Jo thha, aur naheen hona chahiay thha,

woh darmiyan sey nikal jaey ga,
aur jo hona chahiay thha aur naheen hoa,
woh zaroor ho kay rehey ga.]
What has been but should not have been will not be any more:
What should have been but has not been will be it must be so.

Ishq az lazzat-e-didaar sarapa nazar ast;
hosn moshtaq-e-namood ast-o-ayan khwahad bowud.
219
(( )
( )

[(Idhar) ishq (hosn-e-azal kay) deidar ki lazzat kay bais
sarapa nazar (intizar mein hai),
(odhar) hosn azhaar ka shouq rakhhta hai
aur woh zaroor zahir ho-ga.]
Love is all eyes for Beautys revelations yet to be:
And Beauty, fond of self-display,
must always be on view:

Aan zaminay keh baro giriyah-e-khonein zadahum;
ashk-e-mun dar jigrash laal-e-garan khwahad bowud.

[Woh sarzamin jahan mien ney
apney khoon aloodah ansoo tupkaey hein,

oss kay jigar mein meyrey ansoo qimati laal bun kay rehein gay.]
Deep in the earth that I have watered with my blood-stained tears
my teardrops will remain embedded, gems of a rich hue.

Mozdah-e-sobh darein teerah shabanam dadand;
'

( )

'

shamaa koshtand O z-khurshid nishanam dadand.
220
[Mojhey iss tareek raat mein sobh ki khosh-khabri di gaeyi hai,

shamaa bojha di gaeyi hai aur (taloo honay waaley)
aftab ka nishan deikhha diya gaya hai.
(Tehzeeb-e-Afrang ki tabahi aur niay dour-e-Islam
ki amad ki taraf asharah hai)]
I see in the dark night a portent of the coming dawn.
My candle has been put out, but to greet the rising sun.
THE LEAGUE OF NATIONS

Jamiyat-ul-Aqwam

Ber fatud ta rawash-e-razm darein bazm-e-kohan;
dardmandaan-e-jahan tarah-e-nau andakhtahund.
Mun azein baish nadanam keh kafan dozday chund;
) (

baher taqsim-e-qaboor anjumaney saakhtahund.
[(Kaha jaata hai keh) dunya kay behi khwahon ney

niayi rawash ki boniyad rakhhi hai,
ta-keh is bazm-e-kohan (dunya) sey jung ka chalan khatam ho.
221
Magar mien iss sey ziyadah naheen jaanta

keh chund kafan choron ney,
apas mein qabrein baantney kay leay eik anjuman banaeyi hai.]
To the end that wars may cease on this old planet,
the suffering peoples of the world have founded a new institution.
So far as I see it amounts to this:
A number of undertakers have formed a company to allot the graves.
(Translated by R.A. Nicholson)
SCHOPENHAUER AND NIETZSCHE

Shopanhar aur Natsche

Morghay z-ashiyanah beh sair-e-chaman pareid;
()
khaarey z-shakh-e-gul batun nazikash khaleid.
[Eik parindah ashiyaney sey sair-e-chaman kay leay orra,

(shakh-e-gul per ja baithha wahan)
sey eik kanta oss kay nazok badan mein chobh gaya.]
A bird flew from its nest and ranged about the garden;
its soft breast was pierced by a rose-thorn.

Bud goft fitrat-e-chaman-e-rozgar ra;
az dard-e-khwaish-o-hum z-ghum-e-deigraan tapeid.
222

[Oss ney bagh-e-husti ki sarasht ko bora kaha,
aur apney dard ki wajah sey
doosron kay ghum mein tarrapney laga.]
It reviled the nature of Times garden;
it throbbed with its own pain and pain of others.

Daghay z-khoon bi-gonahey lalah ra shamord;
andar talism-e-ghonchah faraib-e-bahaar deid.
[Oss ney dagh-e-lalah ko bigonah kay khoon ka dagh tassawar kiya,

ossey ghonchah kay talism mein faraib-e-bahaar nazar aya.]
It thought the tulip was branded with the blood of innocents;
in the closed bud it saw the guile of spring.

Goft andarein sara keh banaish fatadah kajj;

sobhey koja keh charakh dur-o-shaamha nacheid.
[Oss ney kaha iss saraey dunya mein
jiss ki bonyaad he tairrhi rakhhi gaeyi hai,

koeyi aisi sobh naheen jiss kay andar
asman ney shaamein nah bichhaeyi hon.]
It asked if in this world, with its foundation wrongly laid,
there was a single morning into
which Time had not built an evening;
223

Naaleid ta beh houslah-e-aan nawa taraaz,
khoon gasht naghmah O z-duo chashmash frou chakeid.
[Iss nawa taraz ney ta hud-e-bisaat aah-o-faryaad ki,

yahan takk keh oss ka naghmah khoon ho gaya
aur oss ki ankhhon sey ansoo bun kar tapakk parra.]
And it wept so much that song turned to blood
in its throat and dripped as tears from its eyes.

Soz-e-foghan-e-oo badil-e-hodhoday garift,

ba nok-e-khwaish khaar z-andaam-e-oo kasheid.
[Oss parindey ki foghan kay soz ney

eik hodhod kay dil ko motasar kiya,
hodhod ney apni chonch sey
oss kay badan sey kanta khhainch liya.]

From the cries of burning woe a hoopoes heart caught fire.
The hoopoe with his beak drew forth the thorn from its body.

Goftash keh sood-e-khwaish z-jaib-e-ziyan ber aar,
gul az shagaaf-e-seinah-e-zarnab
aafreid.

224
[Oss ney kaha keh noqsan kay andar sey

faidah ki surat paida kar,
deikhh keh phhool apney seinay kay andar sey
khalas sona paida karta hai.]
Saying, Get the profit out of loss:
The rose has created pure gold by rending her breast.

Darman z-dard saaz agar khastah tun shavi,
khogar beh khaar shuo keh sarapa chaman shavi.
[Agar teyra badan zakhmi ho jaey tuo dard he ko apna alaj bana,
khaar ka aadi ho ta-keh tou sarapa chaman bun jaey.]
If thou art wounded, make the pain thy remedy.
Accustom thyself to thorns that
thou mayst become entirely one with the garden.
PHILOSOPHY AND POLITICS

Falsafah-o-Siyasat

Falsafi ra ba siyasat daan bayakk mizaan masunj,
chashm-e-aan khurshid-e-koray deidah-e-ein bi-nummey.
Aan trashad quol-e-haq ra hojjat-e-naostawar,
225
wein trashad quol-e-baatil ra dalil-e-mohkamey.

[Falsafi ko siyasatdan kay saath eik tarazo mein nah rakhh,
falsafi ki ankhh khurshid deikhhney sey andhi hai,
siyasatdan ki ankhh mein numi naheen.
Falsafi suchi baat kay leay napokhtah dalil trashta hai,
jabb-keh siyasatdan quol-e-baatil kay leay pakki dalil ghharrta hai.]
Philosopher with statesman weigh not thou:
Those are sun-blinded, these are tearless eyes.
One shapes a false argument for his truth,
the other a block of logic for his lies.
AN ASSEMBLAGE IN THE OTHER WORLD

Sohbat-e-Raftgan
dar Alam-e-Bala
[Alam-e-Bala mein gozrey hoon ki mehfil.]

Barkash Aharman lashkarey sheharyar,
az pey naan-e-javein taigh-e-sitam ber kasheid.
[Badshah ki fouj ka sepahi Shaitan ka barberdar hai,

maamooli roti kay leay zolm ki talwar chalata hai.]
226
Tolstoy: Ahrimans hirelings, warriors of kings,

draw oppressions sword for a loaf of bread.

Zasht beh chashmash nikost maghaz nadanad z-post,
mardak-e-biganah dost seinah-e-khwaishan dareid.

[Bud oss ki nazar mein nek hai,
woh maghaz aur chhilkay mein farq naheen karta,

yeh ahmaq ghairon ka hamdard hai aur apnon ka seinah chirta hai.]
Evil is their good, and the husk their food.
Friends of others, these are their own kins foes.

Darooey bihoshi ast taj, Kalisa, watan;
jan-e-khoda-dad
ra khwajah bajaamey khareid.
)(

[Taj, Kalisa, aur watan insan ko
bihosh kar deyney waali adwiyat (tassawarat) hein.

Aaqa awam ko yeh jaam pila kar onn sey
Allah Taala ki ataa kardah jan kharid leyta hai.]
Country, church and crown are narcotics
grown by the masters to buy their slaves souls with.

Raazdan jozv-o-kul az khwaish namehram shoud ast,
227

Adam az sarmayah daari qatal-e-Adam shoud ast.
[Insan jo jozv-o-kul ka razdaan thha,
apney aap sey na-mehram ho choka hai,

sarmayah daari ki wajah sey insan,
insan ka qaatil bun gaya hai.]
Karl Marx: For all his wisdom, man is not yet self-aware,
and capitalism has rendered man mans murderer.

Jalwah dehud bagh-o-ragh maani-e-mastoor ra,
ain haqiqat nigar hanzal-o-angoor ra.
Fitrat azdaad khaiz lazzat-e-paikar daad,
ra, aamar-o-mamoor ra.
khwajah-o-mazdoor
(
)
[Bagh-o-ragh ney chhopay hoay maani zahar kar diay,
hanzal aur angoor ko ain haqiqat deikhh.
Azdad paida karney waali fitrat ney khwajah-o-mazdoor
aur aamer-o-mamoor ko tasadam ki lazzat di.
(falsafah-e-jadaliyat ki taraf asharah hai)]
Hegel: Reality is double-faced.
The orchard and the desert are two aspects of it that one sees.
To know the whole truth one must taste both grapes and bitter gourds.
228
So fond is Nature of antitheses that it has set at war

employees and employers, slaves and lords.

Aql duo roo aafrid falsafah-e-khod parast,
dars-e-raza mi-dehi bandah-e-mazdoor ra.
[Aql jiss kay duo rokh hein,
oss ney khod parasti ka falsafah eijad kiya,

kaya tou bandah-e-mazdoor ko
taqdir per raazi rehney ka daras deyta hai.]
Tolstoy: The two-faced intellect with its philosophy of egotism
bids the worker suffer patiently.

Danah-e-Iran z-kisht-e-Zaar-o-Qaisar ber dameid,
murg-e-nau mi-raqsad andar qisr-e-sultan-o-ameer.
[Iran ka danah Zaar aur Qaisar ki khheiti sey oga,
abb sultan aur ameer kay mehlaat mein naeyi mout raqs kar rehi hai.]
Mazdak: Irans seed sprouts forth from the soil of the empires
of the Kaisers and the Czars.
Death dances a new dance in kings and rich mens palaces.

Moddatey dar aatish-e-Nimrod mi-sozad Khalil,
229
ta tehi gardad harimash

az khodavandan-e-pir.
)(
[Khalil (A.S.) eik modat takk aatish-e-Nimrod mein jalta hai,

tabb kaheen oss ka Haram
poraney khodwandon sey khaali hota hai.]
For ages does an Abraham burn in a Nimrods fire
before he can cast out old idols from the sanctuary of his Lord.

Dour-e-Pervaizi gozasht ay koshtah-e-Pervaiz khaiz,
nimat-e-gomgashtah-e-khod
ra z-Khosro baaz geir.
[Pervaizi ka dour gozar gaya, ay qateel-e-Pervaiz othh,

apni gom shodah nimat oss sey wapas ley.]
Gone is the age of Parvez, wake up now, O victims of his tyranny.
Wrest back from him the good things he deprived you of.

Nigaar-e-mun keh bassey sadah-o-kum aamaiz ast,
satizah kaish-o-sitam kosh-o-fitnah angaiz ast.
[Meyra mehboob jo bohat sadah aur kum amaiz hai,

jhagrralo, zalam aur fitnah angaiz bhi hai.]
Kohkan: Though outwardly so simple and so shy,
my loved one is a tyrant, sly and full of mischief and deceit.
230

Baroon-e-oo hamah bazm-o-daroon-e-oo hamah razm,
) (
(
)

zoban-e-oo z-Masseih-o-dilash z-Changaiz ast.
[Woh zahar mein bazm-ara (solah joo) hai,
laikan andar sey sar ta pa jung (-o-jadal) hai,

oss ki zoban Masseih jaisi aur dil Changaiz ka sa hai.]
She looks all amity, but is a fighter in reality.
Like Christs her tongue is sweet:
Her heart is hard like that of Genghis Khan, that cruel man.

Gosast aql-o-janoon rung bost-o-deidah godakht,
dar aabah
jalwah keh janam z-shouq labraiz ast.

[Aql gaeyi, janon ney rung bandha
aur meyri ankhhon sey ansoo tupkaney lagay,

apna jalwah deikhha kiyuonkeh
meyri jan shouq sey labraiz hai.]
My intellect has broken down:
My madness will soon reach its crown;
my vision has dissolved in tears.
Appear to me: I pine for you.

Agarchih taishah-e-mun koh ra z-pa aawurd,
hanooz gardish-e-gardoon bakaam-e-Pervaiz ast.
231
(
)
[Agarchih meyrey taishay ney paharr ko monhedam kar diya,

laikan abhi takk asman Pervaiz he kay haq mein gardish kar raha hai.
(zamanah ossi kay mowafiq hai).]
My pickaxe has laid low a hill at your command;
but still the world appears to favour Parvez, as you do.

Z-khak ta ba falak her chih hust reh paimast,
qadam koshaey keh raftar-e-carvan taiz ast.
( )
(
)
[Khak sey asman takk jo kochh bhi hai, safar mein hai,
(tou bhi) qadam othha kiyuonkeh caravan ki raftar (bohat) taiz hai.]
From earth to sky all things seem running in a race.
The caravan moves fast: make haste, increase your pace.
NIETZSCHE
Natsche :

Az sosti-e-anasar-e-insan dilash tapeid,
fikr-e-hakim paikar-e-mohkamter aafrid.
Afgund dar Farang sadd ashoob-e-tazaheyi,
232
()

)
(

devanaheyi beh kargeh-e-shishagar raseid.
[Oss ka dil anasar-e-insan ki kumzori per moztarib hoa,

chonanchih oss falsafi kay fikr ney mazboot-ter insani paikar trasha.
(Insan-e-berter ka tassawar diya)
Oss ney Maghrib mein sainkarron niay hungamay khharrey kar diay,
(yuon lagta hai jaisey)
eik divanah shishah-gar ki duokan mein dakhil ho gaya ho.]
The heart of the philosopher bled at mans sinews laxity
so his thought fashioned a new cast of man.
He raised a fresh storm in the West
- it was as if a lunatic had crashed into a glassware factory.
EINSTEIN
Hakim Ianstein:

Jalwaheyi mi-khwast manind-e-Kalim nasaboor,
ta zamir mostanir-e-oo
kashood asrar-e-noor.
) (
( )
[Woh Kalim-e-nasaboor ki manind jalwah (-e-haqiqat) ka khwahan hoa,

(iss koshish mein) oss kay zihan ney roshni kay asrar khholey.]
233
Like Moses he sought a theophany until his mind,

in quest of light, unveiled its mystery.

Az fraaz asman ta chash-e-Adam yakk nafas,
zood pervaazey keh pervaazash nayayid der shaoor.
[Roshani asman ki bolandi sey
Adam ki ankhh takk eik lamhay mein pohnch jaati hai,

yeh itni zood pervaaz (taiz raftar) hai
keh oss ki pervaaz samajh sey bala hai.]
A moments flight from heavens height to the observers eye
such is the unimaginable speed of its fast-beating wings, indeed.

Khalwat-e-oo dar z-ghaal-e-tirahfaam andar moghak,

)
(

) (
jalwatash sozad darakhtey ra cho khas balaey Toor.
[Roshni ki khalwat kaan mein parrey hoay
siyah rung koilay mein (basurat-e-heera) hai,

aur oss ki jalwat Toor per (oggay hoay) darakht
ko khas ki manind jala deyti hai.]
Sequestered, it lies at the core of black coal in a pit.
When manifest in its full glory,
it burns up like straw a bush on Mount Sinai.

234
Bey taghiyyar dar talism choon-o-chund-o-baish-o-kum,

)(
) (
( )( )( )
) (
berter az pust-o-boland-o-dir-o-zood-o-nizd-o-door.
[Yeh (roshni) kumi baishi aur kiyuon aur kaisey
kay talism (iss dunya) mein tabdeeli kay baghair hai

(issi tarah) yeh iss jahan kay pust-o-bala (makan) dir-o-zood (zaman)
aur nazdeek-o-door (mosafat) sey bhi bala-ter hai.]
Unchanging in this magic world of more or less, of high and low,
of far and near, of to and fro, its make-up has in it two sets.

Dar nehadash taar-o-sheid O soz-o-saaz O murg-o-zeist,
Ahraman az soz-e-oo O saaz-e-oo Jibril-o-hoor.
( )
) (
[Andhaira, ojala, soz-o-saaz aur murg-o-zeist

(sabb) oss ki nehad mein poshidah hein,
Iblis oss (ki herarat) kay soz sey hai
aur Jibril-o-hoor oss (ki thhandak) kay saaz sey.]
Of qualities, engaged in mutual strife,
like brightness, darkness, soothing, burning, life and death,
one of which sets begets the angels and the houris,
while the other shows in Ahriman the vile.
235

Mun chih goeym az moqam aan hakim noktah sunj,
kardah zar-dashtey z-nasal-e-Mosa-o-Haroon zahoor.
()
[Mien oss hakim-e-noktah shanas kay baarey mein kaya kahon,

thha woh Mosa aur Haroon ki nasal sey,
magar oss ney kaam zardasht ka kiya.
(Zardasht aag ko moqadas samajhta thha)]
What can I say about this subtle-minded sage except that
from the race of Moses and of Aaron
there has come a Zarathustra in our age?
BYRON

Misal-e-lalah-o-gul shoalah az zamin roweid,
agar bakhak-e-gulistan tarawud az jaamash.
[Agar oss kay jaam sey gulistan ki matti mein (kochh sharab) tupkay,
tuo zamin sey lalah-o-gul ki manind shoalah paida ho jaey.]
Flames would spring up, just as rose and tulip do, from the gardens soil,
if you poured a drop or two on it from his cup, always on the boil.
236

Nabood darkhor tabaash hawaey sard-e-Farang,
tapeid peik-e-mohabat z-soz-e-paighamash.

(
)

( )
[Oss ki tabaa ko Farangistan ki thhandak (bisoz)
aab-o-hawa raas nah aati,
(magar) oss kay paigham kay soz sey mohabat ka qasad tarrap othha.]
Englands chilly climate did not suit his spirit.
His hearts messages great ardour set aflame loves messenger.

Khiyal-e-oo chih pari khanaheyi bana kard ast,

shabab ghush konad az jalwah-e-labb-e-baamash.
[Oss kay fikr ney kaya pari khanah banaya hai,

keh oss kay jalwah-e-labb-e-baam sey
shabab hosh-o-hawas khho baithhta hai.]
What a fairyland of beauty was created by his fancy!

Seeing his epiphanies, youth goes into ecstasies.

Gozasht taer-e-maani nashiman khod ra,
keh saazgar-ter aftaad

halqah-e-daamash.
[Maani kay parinday ney apna nashiman chhorr diya hai,

kiyuokeh Byron kay daam ney apnay daam ka halqah
237
ossey ziyadah pasand aa-gaya hai.]

But his genius, that high-soaring bird, left its nest to fall into a snare,
which it preferred to soaring in the air.
NIETZSCHE
Natsche :

Gar nawa khwahi z-paish-e-oo garaiz,
der naey kalkash gharew-e-tondar
ast.
( )

[Agar tou naghmah chahta hai tuo oss sey door reh,
(kiyuonkeh) oss ki awaaz mein bijli ki karrak hai.]
If song thou crave, flee form him!
Thunder roars in the reed of his pen.

Naishter andar dil-e-Maghrib fashord;

dastash az khoon-e-Chalipa ahmar ast.
[Oss ney Maghrib kay dil mein nishtar chabho diya hai,
oss kay haath Essaiyat kay khoon sey sorkh hein.]
He plunged a lancet into Europes heart;
his hand is red with the blood of the Cross.

238
Aan-keh ber tarah-e-Haram bottkadah saakht,

qalb-e-oo
momin damaghash kafir ast.
[Woh aisa shakhs hai jiss ney Haram ki tarz per bottkhanah taamir
kiya hai,
oss ka qalb momin hai magar damagh kafir hai.]
He reared a pagoda on the ruins of the Temple:
His heart is a true believer, but his brain an infidel.

Khwaish ra dar naar-e-aan Nimrod soz,
)(
z-aan keh bostan-e-Khalil az Azar ast.
[Apney aap ko iss Nimrod ki aag mein jala,

kiyuonkeh Khalil-ul-Allah (A. S.) ka bagh
aag he sey wujood mein aaya thha.]
Burn thyself in the fire of that Nimrod,
for the garden of Abraham is produced from fire.

JALAL AND HEGEL

Mi-kashoodam shabbey beh naakhon-e-fikr,
)(
oqdah-haey Hakim Almaani.
239
[Eik raat mien apnay fikr kay naakhon sey

oss German falsafi (Hegel) kay oqday khhol raha thha.]
One night I was engaged in teasing out the knots
of Hegels philosophic thought;

Aan-keh andaishaash brahnah namood,
abdi raaz kiswat-e-aani.

)(
[Woh jiss kay fikr ney aani (waqti) kay
libaas sey abdi ko namoodar kiya.]
Which tore the veil of transient, finite things,
laying bare the infinite, the absolute;

Paish-e-arz-e-khiyal-e-oo geiti,
khajal aamad z-tung damaani.
) (

[Oss kay khayal kay maidan (ki wosaat) kay zamanay bhi
apni tung damaani kay sabab sharmindah hai.]
And whose conceptions grand, imposing range made
the world shrink into a tiny mote.

Choon badarya-e-oo frou raftam,
gasht-e-toofani.
kashti-e-aql
)(

[Jabb mien oss kay darya (-e-fikr) kay andar daakhal hoa,
240
tuo meyri aql ki kashti toofani leharon ki nazar hogaeyi.]

When I plunged into that tempestuous sea,
my mind became just like a storm-tossed boat.

Khwab ber mun dameid afsooney,

chashm bostam z-baqi-o-faani.
[Mojh per neind ney apna afson phhainka

aur mien ney baqi aur faani sey ankhh bund kar-li.]
But soon a spell lulled me to slumber
and shut out the finite and the infinite.

Nigah-e-shouq taiz-ter gardeid,
chehrah banamood Pir-e-Yazdani.
( )
)(
[(Khwab mein) meyri shouq ki nigah aur ziyadah taiz ho gaeyi

aur Pir-e-Rabbani (Rumi) zahar hoay.]
My inner vision sharpened,
I observed an old man whose face was a godly sight:

Aftabey keh az tajali-e-oo,
ofaq-e-Rome-o-Shaam
noorani.
[Eik aftab thha, jiss ki tajali sey

241
Rome aur Shaam ka ofaq noorani ho gaya.]

The man whose spirits glory, like the sun,
has made the sky of Rum and Syria bright.

Shoalah-ash dar jahan-e-tirah nehad,
beh biyaban charagh-e-rehbani.
(
)
[Rumi ka shoalah iss tareek fitrat dunya

kay andar yuon (roshan) hai,
jaisey biyaban kay andar dervaish ka chiragh.]
Whose flame in this benighted wilderness
shines like a path-illuminating light;

Maani az harf-e-oo hami rooyad,
sift-e-lalah-haey noamani.
[Oss kay alfaaz sey maani iss tarah phoottey hein,

jaisey bagh kay andar khoonein lalah kay phhool.]
From whose words meanings grow
spontaneously like tulips riotously breaking out.

Goft ba-mun chih khoftaheyi barkhaiz,

beh sorabey safeinah mi-raani.
242
( )
[Onnhon ney mojh sey kaha: Kaya soaya parra hai, othh!
(Aur deikhh keh) tou soraab kay andar apni kashti chala raha hai.]
You sleep, said he. Awake, awake:
To ply a boat in a mirage is follys height.

Beh khird rah-e-ishq mi-poeyi?
'
'
Beh chiragh-e-aftab mi-joeyi?
[Khird kay zariay ishq ki rah taey karta hai?

Chiragh ley kar aftab dhondhta hai?]
Youre bidding wisdom guide you on loves path!
Youre looking for the sun by candle-light!
PETFI
Petoufi was a young poet of Hungary who died in battle defending his
country and no earthly memorial of whom exists, as his body could not be
found.

Nafsay darein gulistan z-aroos-e-gul saroodi,

) (

( )
baddley ghumey fazoodi z-dilley ghumay raboodi.
[Oss ney iss gulistan (dunya) mein eik lamah kay leay
243
aroos-e-gul ka geet gaya,

(aur oss sey) dil kay ghum mein azafah bhi kiya
aur dil sey ghum ko door bhi kiya.]
In this garden, for just one moment,
you sang of the bride-like rose,
you increased the sorrow of some hearts,
and dispelled the sorrow of others.

Tou bakhoon-e-khwaish bosti kaff-e-lalah ra nigaarey,
tou beh aah-e-sobhgahi dil-e-ghonchah
ra kashoodi.
( )

( ) ( )

[(Eik taraf) Tou ney apney khoon sey
kaff-e-lalah per naqsh-o-nigaar banaey,

(doosari taraf) tou ney apni aah-e-sobhgahi sey
ghonchey ka (bund) dil khhila diya.]
You painted the tulips palm with y our blood;
and opened the buds heart with your sighs at dawn.

Beh nawaey khod gom asti sakhon-e-tou marqad-e-tou,
beh zamin neh baaz rafti keh tou az zamin naboodi.
[Teyra sakhon aur teyra marqad
duonon apni nawa mein gom hein,

tou zamin mein dobarah nah gaya,
kiyuonkeh teyra taaloq zamin sey nah thha.]
244
You are lost in your song because your verse is your tomb:
You did not return to earth because you were not of earth.
(Translated by Mustansir Mir)
DIALOGUE BETWEEN AUGUSTE COMTE AND THE LABOURER
Mohawrah mabain
Hakim
Fransvi Auguste Comte-o-mard-e-Mazdoor.
[Franceesi falsafi Augustus aur aik mazdoor kay darmiyan goftgoo.]

Bani Adam aazaey yakk digarund,
hamaan nakhal ra shakh-o-burg-o-ber-und.
''
[Adam ki aulad eik he badan kay aaza hein,

eik he darakht ki shakhein, pattay aur phal hein.]
Comte: All men are one anothers limbs,
the leaves and stems of one big tree.

Damagh aar khird z-ast az fitrat ast,
agar pa zamin saast az fitrat ast.

[Agar damagh mein aql hai tuo yeh fitrat ki ataa kardah hai,
aur agar paaon zamin per chalta hai tuo yeh bhi fitri amal hai.]
245
If mans brain is the seat of intellect and if his feet trail on the ground,
this is because they both are bound by Natures ineluctable decree.

Yakkey kaar farma, yakkey kaarsaz,
niyaid z-Mehmood kaar-e-Ayaz.

[Koeyi hokam deyney wala, koeyi kaam karney wala,
Mehmood Ayaz ka kaam naheen kar sakta.]
One man commands, another works, both born to it.
A Mahmud cannot do the work of an Ayaz.

Nabeini keh az qismat-e-kaar-e-zeist,
sarapa chaman mi-shawud

khaar zeist.
[Kaya tou naheen deikhhta keh taqsim-e-kaar kay bais

zindagi ka kanta bhi chaman bun jaata hai.]
Do you not see it is because work is divided between you
that life becomes a garden, with both rose and thorn?

Faraibi beh hikmat-e-mera ay hakim,
keh natwaan shikast ein talism-e-qadim.

[Ay falsafi! Kaya tou mojhey apney falsafah sey
faraib mein mobtala karta hai,
246
aur kehta hai keh iss talism-e-qadim ko torra naheen ja sakta.]

The Labourer: Philosopher, you cheat me when you say
that I can never break my way out of this magic circle that you weave.

Muss-e-khaam ra az zar andodaheyi,
mera khooey
taslim farmoodaheyi.
[Tou ney kachay tanbay per sonay ka pani charrhaya hai,

keh mojhey taslim-o-raza ki aadat ikhtiyar karney
ka mashwarah diya hai.]
You pass base brass for gold,
and teach me to resign myself to fate.

Kunad behar ra aabnayim aseer,
z-khara
bord taishahum jooey sher.
[Meyri aabnaey, samandar ko apna aseer banati hai,

meyra taishah chattan sey doodh ki nadi bahata hai.]
With my pickaxe I excavate long waterways,

in which I hold the very ocean prisoner,
and retrieve milk and honey from Natures stores.

Haq-e-kohkan dadi ay noktah sunj,
247
beh Pervaiz porkaar-o-na bordah runj.
!
(

[Ay noktah-dan (falsafi)! Tou ney kohkon ka haq
chalak Pervaiz ko dey diya hai,
jiss ney koeyi takleif naheen othhaeyi.]
Purveyor of strange subtleties, you give poor Kohkans prize,
for all his sores, to the idle, rich and sly Parvez.

Khata ra beh hikmat magar daan-e-sawab,
)(
Khizar ra nagiri badam-e-sorab.
[Apnay falsafah sey ghalat ko darost nah bana,
tou Khizar (A.S.) ko sorab kay jaal mein naheen la-sakta.]

Do not try passing wrong for right with your philosophy.
You cannot dupe a Khizrs sight with a mirages trickery.

Beh dosh-e-zamin bar, sarmayahdar,
nadarad gozasht az khor-o-khwab-o-kaar.
[Sarmayahdar zamin kay kandhon per boujh hai,

ossey khhaney aur sonay kay allawah aur koeyi kaam naheen.]
The capitalist is a burden on earth,
with nothing to do but eat and sleep:
248

Jahan rast behrozi az dast-e-muzd,
)(
nadani keh ein haich kaar ast dozd.
[Dunya ki khoshhali mazdoor kay haathon hai,
tou mutt samajh keh yeh maamooli kaam karney wala (mazdoor) chor hai.]
Which thrives because of those who work on it;
do you not know this idler is a thief by birth?

Pey jorm-e-oo pozash awurdaheyi,

beh ein aql-o-danish fasoon khordaheyi.
[Tou sarmayah-dar kay jorm kay leay jawaz paida kar raha hai,
apni iss aql-o-danish kay bawajood tou faraib khordah hai.]
The crime that he exists you want excused.
With all your wisdom you have been bemused.
HEGEL

Hikmatash-e-maaqool-o-ba mehsoos dar khalwat naraft,
garchih bakr-e-fikr-e-oo pairayah poshad choon aroos.
249
Taer-e-aql falak pervaaz-e-oo dani keh cheist?
'

'

Makiyan kaz zor-e-musti khayah geirad bey kharoos.
[Oss ka falsafah maaqool hai laikan
woh mehsoosat ki teh takk naheen pohnch saka,

agarchih oss kay fikr-e-nau ney aroos ka saa libaas pehna hoa hai.
Kaya tou jaanta hai keh iss ka falak pervaaz taer-e-aql kaya hai?
Yeh aisi morghi ki mqanind hai jo zor-e-musti mein
baghair morgh kay anda dey deyti hai.]
His thought is fully rational and unrelated to the sensuous,
although his ideas are decked out in the garb of brides.
Do you know what kind of a bird is his high-soaring thought?
It is a hen which through excess of heat conceives without a mate.
JALAL AND GOETHE

Noktah daan Almaney ra dar iram,
sohbatey aftaad
ba pir-e-Ajam.

(
)
)(
[Jannat mein German danishwar (Goethe) ki

Pir-e-Ajam (Rumi) sey molaqat hoeyi.]
In paradise that perceptive German happened
250
upon the Master of the East.

Shaerey ko humcho aan aali janab,
neist paighamber
walley darad kitab.

)(
[Yeh German shaer bhi oss boland martabat (shakhsiyat) ki manind,

paighamber tuo naheen laikan kitab takhhta hai.]
Where is a poet of such stature!
Though not a prophet, he is possessed of scripture!

Khwanad ber danaey asrar-e-qadim,
qissah-e-paiman-e-Iblis-o-hakim.
)(

[Shaer ney asrar-e-qadim kay dana (Rumi) kay saamney,

Iblis-o-hakim kay paiman ka qissah parrha.]
To the one who knew divine secrets he read about
the pact of Iblis and the doctor.

Goft Rumi ay sakhon ra jan nigaar,
tou milk-e-siad asti-o-Yazdan

shikar.

[Rumi ney kaha ay woh shakhs
jo sakhon ko rooh sey moziyun karta hai,

251
tou farishton sey ley kar Haq Taala takk ko

apney fikr mein aseer karta hai.]
Rumi said, You who bring words to life,
and hunt angels and God;

Fikr-e-tou dar konj-e-dil khalwat gazeid,
ein jahan-e-kohnah ra baaz aafreid.
[Teyra fikr dil ki gehraiyuon mein otar jaata hai,

tou ney iss jahan-e-qadim ko az sar-e-nau paida kiya hai.]
Your thought has made its home in the inner recesses of the heart,
and created this old world anew.

Soz-o-saaz-e-jan beh paikar deidaheyi,
dar sadaf taamir-e-gohar deidaheyi.
[Tou ney paikar mein jan ka soz-o-saaz deikhha hai,

tou ney sadaf kay andar gohar bantay deikhha hai.]
At one and the same time in the bodys frame,
you have seen the tranquility and the restlessness of the soul;
you have been a witness to the birth of the pearl in the shell.

Her kassey az ramz-e-ishq agah neist,
her kassey shayan-e-ein
dargah neist.

252
[Her koeyi ramz-e-ishq sey agah naheen,

her koeyi dargah-e-ishq kay shayan naheen.]
Not everyone knows the secret of love;
or is fit to reach these portals.

Danad aan ko nekbakht-o-mehram ast,
zeiraki z-Iblis-o-ishq az Adam ast. Rumi.
)(
'
- ' )(
[Sirf khosh bakht aur mehram (-e-asrar) he jaanta hai,

keh chalaki Iblis sey hai aur ishq Adam (A.S.) sey. Rumi]
He who is blest, and a confidant, knows
that cunning comes from Iblis and love from Adam.
BERGSONS MESSAGE

Ta ber tou aashkar shawud raaz-e-zindagi,
khod ra joda z-shoalah misal-e-sharar
makun.
[Ta-keh tojh per raaz-e-zindagi monkashif ho,

sharar ki manind apney aap ko shoaley sey joda nah kar.]
If thou wouldst read Life as an open book,
be not a spark divided from the brand.
253

Beher nazarah joz nigah ashna miyar,
dar marz-o-boom khod
cho ghariban gozar makun.
) (
[Nazarey kay leay sirf (haqiqat) ashna ankhh la,

apney watan kay andar mosafiron ki tarah nah gozar.]
Being the familiar eye, the friendly look,
nor visit strange-like thy native land.

Naqshey keh bostaheyi hamah auhaam baatil ast,
aqlay beham rasan keh adab khordaheyi
dil ast.

[Tou ney jo naqoosh banaey hein
woh auhaam-e-baatil hein,
aisi aql paida kar jo dil sey tarbiyat yaftah ho.]

O thou by vain imaginings befooled,
get thee a reason which the Heart hath schooled!
THE WINE-SHOP OF THE WEST

Maeykhanah-e-Farang

Yaad-e-ayamey keh boodam dar khomastan-e-Farang,
254
jaam-e-oo roshan-ter az aeinah-e-Iskandar ast.
[Mojhey woh dinn yaad hein jabb mien maeykhanah-e-Frangistan

mein thha,
wahan kay jaam, aeinah-e-Sakandar sey bhi ziyadah chamakdar hein.]
I well recall the days that I spent in the Wine-Shop of the West.
Its wine-bowls shine like Alexanders looking-glass.

Chashm-e-must maey faroshash badah ra pervardigar,
(
)

baadah khoraan ra nigah-e-saqiush paighamber ast.
[Maey farosh ki chashm-e-must sharab ki pervardigar hai,

(sharab mein nashah paida karti hai)
aur saqi ki nigah badah noshon kay leay paigham-ber hai.
(Maey farosh onn ka Rabb hai aur saqi onn ka paighamber)]
Its sakis eyes are as intoxicating as its wine,
and every glance of theirs conveys a message to some drinkers breast.

Jalwah-e-oo bi-Kalim-o-shoalah-e-oo bi-Khalil,
aql-e-naperwa
mataa-e-ishq ra gharatgar ast.
)(
) (

[Magar (wahan) ka jalwah baghair Kalim (A.S.) kay hai
aur shoalah baghair Khalil (A.S.) kay,
255
onn ki la-perwa aql mataa-e-ishq ko barbad kar deyti hai.]

But O it has no Moses to experience epiphanies,
no Abraham to undergo ordeals by fire.
There intellect with careless ease robs
Love of its entire possessions:

Dar hawaish garmi-e-yakk aah-e-bitabanah neist,
rind-e-ein maeykhanah ra yakk laghzash-e-mustanah neist.
[Wahan ki hawa mein kissi aah-e-bitaab ki garmi naheen,

nah oss sharab khanah ka rind koeyi laghzash-e-mustanah rakhhta hai.]
And there is no heat in its air of a fervent sigh.
No one is so intoxicated by its wine as to sway on his feet.
DIALOGUE BETWEEN LENIN AND KAISER WILHELM

Bassey gozasht keh Adam darein saraey kohan,
) (

misal-e-danah teh-e-sung-e-Aasia boodst.
[Moddat gozar gaeyi keh insan iss saraey kohan (dunya) mein,
chakki kay paat tallay pissney waaley daney ki manind hai.]
Lenin: It is long since in this old world poor man
is being ground like grain between millstones.
256

Faraib-e-Zaari-o-afsoon-e-Qaisari khord ast,

aseer-e-halqah-e-daam-e-Kalisia boodst.
[Oss ney Zaar ka faraib khhaya hai,
woh Qaisar kay jadoo sey mashoor hoa hai,

woh Kalisa kay daam mein bhi gariftar raha hai.]
He has been duped by Kaisers and by Czars,
and has been caught in the snare of the Church.

Ghulam-e-grasnah deidi keh ber dareid aakhar,
qamees-e-khwajah keh rungein z-khoon-e-ma boodst.
[Tou ney deikhha keh bil-akhar bhookay ghulam ney,

aaqa ki woh qamees pharr di jo hamarey khoon sey rungein thhi.]
Have you not seen the hungry slave
at last tear to shreds his lords garment,
dyed red with his blood?

Sharar-e-aatish-e-jamhoor kohnah samaan sokht,
radaey pir-e-Kalisa qabaey sultan
sokht.

) (

257
[Aatish-e-jamhoor ki chingari ney

sara porana (saaz-o-) samaan jala diya,
pir-e-Kalisa ki chadar bhi jala di aur sultan ki qaba bhi.]
Democracys spark has burnt up
robes of the Church elders and the kings.

Gonah-e-ashwah-o-naaz-e-bottaan cheist?
Tawaf andar sarasht-e-Barahman
hust.
) (
[Mehboob kay naaz-o-ada ka koeyi gonah naheen,
Barahman ki sarisht he mein (botton ka tawaf) moujood hai.]

The Kaiser: Why blame idols for their winsome ways?
It is in the Brahmins nature to adore.

Damadum nau khodvandan trashad,
keh bizaar az khodiyan-e-kohan hust,
[Woh her dum eik niya aqa tarashta hai,

kiyuonkeh poraney khodaon sey bizaar ho jaata hai.]
He keeps fashioning new idols;
for he gets bored stiff with the ones he has.

Z-jor-e-rehzanan kum go keh rehro,
mataa-e-khwaish ra khod rehzan hust.
258
[Rehzanon kay zulm ki baat nah kar,
kiyuonkeh yeh mosafir khod apney samaan ka rehzan hai.]

Do not tell me of the highwaymen:
His own robber is the traveler here.

Agar taj-e-Kayi jamhoor poshad,
()
hamaan hungamah-ha dar anjuman hust.
[Agar jamhoor Khosro ka taj pehan lein,
tuo pher bhi anjuman mein wohi hungamey rehein gay.

(awami leader bhi wohi kaam karein gay jo badshah kartey hein)]
If you crown the common people,
then you will find oppression is still there.

Hawus andar dil-e-Adam namirad,
aatish miyan-e-marzghan hust.
) (

[Adam kay dil sey hawus (iqtidar aur doulat) naheen murti,
iss aatishdan mein yeh aag hamaishah jalti rehey gi.]
Never does greed die out of mens hearts:
in a furnace fire must always blaze.

259
Aroos-e-iqtidar-e-seher fun ra,

hamaan paichaak-e-zolf-e-por shikan hust.
[Jadoo ka fun rakhhney waali aroos-e-iqtidar ki

zolf-e-porshikin ka jaal badastoor rehey ga.]
Powers sorceress has the same arts
irrespective of the part she plays.

Namanad naaz-e-Shirin bi-kharidar,

agar Khosro nabashad kohkon hust.
[Shirin kay naaz-o-ada baghair kharidar kay naheen rehein gay,

Khosro nah hoa, tuo kohkon sehi.]
Shirins beauty never goes abegging:
Khusroes or Farhads are never lacking.
PHILOSOPHERS
Hokma :

Sagharash ra sehar az badah-e-khurshid afrokht,

vernah dar mehfil-e-gul lalah tehi jaam amad.
[Gul-e-lalah kay saaghar ki sehar
260
khurshid ki sharab sey chamki hai,

vernah woh gulistan mein khali aya thha.]
Locke: It was dawn that lit up the tulips cup
with a drink from the sun;
for the tulip itself bore an empty cup
when it joined the company of flowers.

Fitratash zouq-e-maey aeinah faamey aawurd,
az shabastan-e-azal kokab jaamey
aawurd.
( )
[Gul-e-lalah ki fitrat ney
maey-e-aeinah faam ka zouq paida kiya,

(chonachih) woh shabistan-e-azal sey
sitarah ki manind chamkata hoa jaam laya.]
Kant: By nature it had a taste for wine that is like crystal:
It is from eternitys sleeping-chamber
that it brings its shining, star-like cup.

Nah maey az azal aawurd neh jaamey aawurd,
lalah az dagh-e-jigar soz-e-dawaamey aawurd.

[Nah woh azal sey sharab laya nah jaam,
261
balkeh gul-e-lalah ney apney dagh-e-jigar

sey soz-e-dawaam paida kiya.]
Bergson: It did not bring either wine or a cup from eternity:
The tulip gets its eternal passion from the scar in its own heart.
POETS
Shoraa :

Bey posht bood badah-e-sar josh-e-zindagi,

) (
aab-e-Khizar bageirum-o-dar saghar affganam.
[Zindagi ka badah-e-sarjosh kasmaporsi ki halat mein thha,

mien ney Khizar sey aab (-e-hayat) liya
aur saghar mein daal kar paish kar diya.]
Browning: There was nothing to fortify lifes effervescent wine:

I took some aqua vitae from Khizr and added it.

Az mannat-e-Khizar natwaan kard seinah dagh,
)(
aab az jigar bageiram-o-dar saghar affganam.
[Khizar kay ehsan sey apney seinay ko dagh dagh naheen kiya ja sakta,
262
mien jigar sey pani (khoon) leyta hon aur saghar mein dalta hon.]
Byron: Why should one be obliged to Khizr for his aquas loan?
I poured a little of my hearts blood into the wine-cup.

Ta badah talakh-ter shawud-o-seinah raish-ter,
bagodazam
affganam.
aabginah-o-dar saghar
[Ta-keh sharab aur talakh ho aur seinah aur ziyadah zakhmi ho,
mien sorahi ka shishah pighla kar saghar mein daal deyta hon.]
Ghalib: To make the wine still bitterer and my chest still more sore,
I melted the glass itself and added it to my wine.

Aamaizashey koja gohar-e-pak oo ja,
az taak badah
giram-o-dar saghar affganam.
) (
) (
[Amaizash kahan aur iss (sharab) ki pakizgi-e-fitrat kahan,

mien angoor sey sharab leyta hon
aur (baghair kissi amaizash kay) saghar mein daal deyta hon.]
Rumi: How can dilutions be as good as the real stuff itself?
I pressed wine out of grapes direct and filled my cup with it.
THE TAVERN OF THE WEST

263
Kharabat-e-Farang

Dosh raftam beh tamashaey kharabat-e-Farang,
shokh goftaari rinday dilam az dast rabood.
[Kall mien kharabat-e-Farang ka tamasha deikhhney chala gaya,

wahan eik rind ki shokh goftaari ney meyra dil lobha liya.]
Last night, while I was in the tavern of the West,
I was delighted by a witty thing a drinker said.

Goft ein neist Kalisa keh biyabi derooey,
sohbat-e-dokhtarak-e-zehrah-wush-o-naey-o-sarood.
[Oss ney kaha keh yeh Kalisa naheen jahan tojhey,

khoobsurat mehboobah, sharab aur raag-o-rung mayassar aa-jaey.]
This place is not a church, said he,
that you should find here pretty girls and organ music and sweet songs.

Ein kharabat-e-Farang ast-o-z taseer maish,
anchih mazmoom shomarand, namayad mehmood.
[Yeh kharabat-e-Farang hai, iss ki sharab ki taseer sey,

her bori cheez achhi nazar aaney lagti hai.]
This is the tavern of the West,
264
where wine has the effect of making things

that are considered bad seem good,

Nek-o-bud ra beh tarazooey digar sunjeidaim,

( )
chashmaheyi dasht tarazooey Nisara-o-Yahood.
[Hum achhey aur boray ko eik aur tarazo sey toltay hein,
(kiyuonkeh) Nasara-o-Yahood ka tarazoo passing rakhhta hai.]
We have weighed good and evil on another kind of scales.
The scales of the Jews and the Christians were askew.

Khoob, zasht ast agar punjah-e-geiraat shikast,
zasht, khoob ast agar taab-o-tawan-e-tou fazood.
[Achhi cheez bori hai, agar woh teyri kalaeyi marorr dey,
aur bori cheez achhi hai agar oss sey teyri taab-o-tawan mein azafah ho.]
What is good in you will be bad, if you should break your fist.
What is bad in you will be good, if you increase your might.

Tou agar dar nigri joz ba-riya neist hayat,

her keh andar girv sidq-o-safa bood nabood.
[Agar tou ghor sey deikhhey tuo zindagi riya kay sawa aur kochh naheen,
jo cheez sidq-o-safa ki girvi ho woh nah honay kay brabar hai.]
265
If you look carefully, you will find life is all hypocrisy.

Whoever follows the path of truth and sincerity just ceases to exist.

Daawa-e-sidq-o-safa pardah-e-namoos riyast,
pir-e-ma goft muss az seim babayad andood.
( )
'
'
( )
[(Hamara) sidq-o-safa ka daawa riya kay namoos ka pardah hai,

(kiyuonkeh) hamara ustaad kehta hai
keh tanbay per chandi ki malamaa kaari zaroori hai.]
Claims of truth and sincerity are only covers for hypocrisy.
Our master says that brass must have on it a silver plate.

Faash goftam ba-tou asrar-e-nehankhanah-e-zeist,
beh kassey baaz mago ta-keh biyabi maqsood.

[Mien ney tuo zindagi kay andar kay asrar
teyrey saamney khhol kar biyan kar diay hein,

abb yeh kissi aur ko naheen bataey
ta-keh tou apna maqsood pa-ley.]
I have revealed to you the secret of success in life.
Let no one know of it, if you care for success.
266
A WORD TO ENGLAND

Khitab beh Englistan

Mashriqi badah chashidah ast z-meinaey Farang,
ajabay neist agar tobah-e-deirinah shikast.
[Mashriqi ney meinaey Farang sey sharab chakhhi,

iss mein taajub naheen agar oss ney apni porani toubah torr di.]
An Easterner tasted once the wine in Europes glass;
no wonder if he broke old vows in reckless glee.

Fikr-e-nauzaidah-e-oo shaiwah-e-tadbir amokht,
josh zud khoon beh rug-e-bandah-e-taqdir parast.
[Maghrib kay niay fikr ney ossey tadbir ka honar seikhhaya,

tou taqdir parast Mashriqi ki rug mein khoon ney josh mara.]
The blood came surging up in the veins
of his new-born thought:
Predestinations bond-slave he learned that man is free.

Saqiya tung dil ast az shorash-e-mustaan nashawi,
khod tou insaaf badeh ein hamah hungamah
keh bost?
267
[Ay saqi! Abb tou muston kay shor sey naraz nah ho,
tou khod insaaf kar keh yeh sara hungamah kis ney paida kiya hai.]
Let not thy soul be vexed with the drunkards noise and rout!
O saki, tell me fairly, who wast that broached this jar?

Booey gul khod beh chaman rahnoma shoud znakhast,

'

'
vernah bulbul chih khabar daasht keh gulzaarey hust.
[Phhool ki khoshboo he ney pehlay pehal

chaman ki taraf oss ki rahnomaeyi ki,
vernah bulbul ko kaya paata thha keh bagh bhi moujood hai.]
The scent of the rose showed first the way into the garden;
else, how should the nightingale have known that roses are?
DIVISION BETWEEN THE CAPITALIST AND THE LABOURER
Qismat namah-e-sarmayahdar-o-mazdoor
Sarmayahdar aur mazdoor mein taqsim jaidaad

sarmayahdar kehta hai.

Ghoghaey kaarkhanah-e-ahangari z-mun,
gulbang-e-arghanoon-e-Kalisa az aan-e-tou.
268
[Foulad saazi kay karkhaney ka shor meyrey leay hai,

aur Kalisa kay piano ki khoobsurat awaz teyrey leay.]
Mine is the din of the steel factory,
and yours is the church organs melody.

Nakhlay keh sheh kharaj baro mi-nehad z-mun,
bagh-e-bahisht-o-Siddrah-o-Tooba az aan-e-tou.

[Woh darakht jiss sey padshah kharaj wasool karta hai,
meyrey leay hai, aur bahisht ka bagh,
Siddrah aur Tooba teyrey leay hein.]
Mine is the bush that pays the king a tax,
yours Eden with its Sidrah and its Tuba.

Talkhabaheyi keh dard-e-sar aarad az aan-e-mun,
sehbaey pak Adam-o-Hawa az aan-e-tou.
[Woh talkh sharab jo dard-e-sar paida karey meyrey leay hai,

Adam-o-Hawa (yaani jannat ki) pakeezah sharab teyrey leay hai.]
Strong liquor with a hangover is mine,
for you drink comes from Adam and Eves brewery.

Marghabay-o-tazro-o-kabooter az aan-e-mun,
269
zill-e-homa-o-shehpar-e-anqaa az aan-e-tou.
[Morghabi, tadrow aur kabootar meyrey leay hein,

aur zill-e-homa aur shehpar-e-anqaa teyrey leay.]
Duck, pheasant, pigeon are my birds:
huma and anqa are your royal property.

Ein khak-o-anchih dar shikam-e-oo az aan-e-mun,
O z-khak ta baarsh-e-moalla az aan-e-tou.
[Yeh zamin aur jo kochh iss kay andar hai woh meyrey leay hai,
aur zamin sey arsh takk jo kochh hai woh sabb teyri malkiyat hai.]
The earth and what is in its bowels are mine;
from earth to heaven all is your territory.
THE LABOURERS SONG

Nawa-e-Mazdoor

Z-muzd bandah-e-karpas posh mehnat-kash,

nasib-e-khwajah-e-nakardah kaar rakht-e-harir.
270
[Khhordarey libaas aur

mehnat karney waaley mazdoor ki wajah sey,
kaam nah karney waaley sarmayadar
kay hissah mein raishmi libaas aata hai.]
The hard work of the cotton-wearing labourer
provides the idle rich with their silk robes.

Z-khooey fashani-e-mun laal-e-khaatam-e-waali,
z-ashk-e-koodak-e-mun
gohar sataam
ameer.
[Hakam ki angoothhi ka laal meyrey paseinay kay qatron sey hai,

amir kay ghhorray kay zein per tikkay hoay moti
meyrey bachey kay ansoon sey banay hein.]
The gem in the employers ring is made up of my sweat.
The rubies in his horses reins are my childs tears.

Z-khoon-e-mun cho zoloo farbehi-e-Kalisa ra,

bazor-e-baazoo-e-mun dast-e-sultanat hamahgir.
[Kalisa ki farbehi jonk ki tarah meyra khoon (peinay) sey hai,

barri barri saltanaton ki qowwat bhi
meyrey zor-e-bazoo ki rahin-e-mannat hai.]
The Church is fat through sucking my blood like a leech.
My arms strength forms the sinews of the state.
271

Kharabah rashk-e-gulistan z-giriyah-e-sehram,
shabab-e-lalah-o-gul az tarawat-e-jigaram.

[Meyrey sobh kay ansoon sey
veranah rashk-e-gulistan banta hai,

lalah-o-gul kay phhoolon ka shabab
meyrey jigar ki tarawat sey hai.]
My morning tears make gardens of waste lands.
My hearts blood glistens in the tulip and the rose.

Biya keh tazah nawa mi-tarawud az rug-e-saaz,
maey keh shishah godaazad beh saghar andazaim.
[Othh keh abb jabb-keh rug-e-saaz sey naeyi nawa paida ho rehi hai,
hum saghar mein woh sharab daalein jo shishay ko pighhla dey.]
Come, times harp is tense with new melodies.
Come; pour out strong wine that will melt the very glass.

Moghaan-o-deir-e-moghaan ra nizam-e-tazah dehaim,
banaey maeykadah-haey kohan ber andazaim.
[Pir-e-moghan aur deir-e-moghan ko niya nizaam dein,

272
aur qadim maeykhanon ki boniyadin khhod daalein.]

Let us give a new order to the tavern and the taverner,
and let us raze all ancient taverns to the ground.

Z-rehzanan chaman intiqam-e-lalah kashaim,
) (

beh bazm-e-ghonchah-o-gul tarah-e-deigar andazaim.
[Chaman ki loot khhsoot karney waalon sey gul-e-lalah

(kay khoon) ka intiqam lein,
aur ghonchah-o-gul ki bazm ko niay andaaz sey tartib dein.]

Let us avenge the tulips blood on those who laid the garden waste.
For rose and rosebuds gatherings let us establish a new style.

Be touf-e-shamaa cho pervanah zeistan ta-kay?
Z-khwaish ein hamah biganah zeistan ta-kay?
[Pervaney ki tarah shamaa kay ird-gird

chakkar lagatyey rehna kabb takk?
Apnay aap sey iss tarah biganah reh kar
zindagi basar karna kabb takk?]
How long shall we exist like moths that flit round candle flames?
How long shall we exist forgetful of ourselves like this?
273
THE FREEDOM OF THE SEA

Azadi-e-Behar:

Battey mi-goft behar azad gardeid,
chonein farman z-devan-e-Khizar raft.
Nahungay goft ro her ja keh khwahi,
walley az ma nabayad bi-khabar

raft.
(
)

[Batakh kehti thhi: hamarey leay behar mein

(ghhoomnay pherney ki) poori azadi ho gaeyi hai.
Khizar (A.S.) kay daftar sey yeh farmaan saadar hoa hai.
Magarmachh bola: jahan chahey pher
laikan hum sey ghafil nah rehna.]
A duck said, The lanes of the sea are now free!
The edict from the court of Khizr says so!
A crocodile said, Go anywhere you like,
but never forget to watch out for us!
GHAZALEIN: PART ONE
As said in the beginning the last three poems are reproduced from
Zabur-e-Ajam.
274
*****(22)*****

Darein mehfil keh kaar-e-oo gozasht az badah-o-saqi,
nadimay ko keh dar jaamash frou raizam maey baqi.

[Yeh gaeyi gozri mehfil jo baadah-o-saqi sey lotf-andoz
honay ki salahiyat khho chokki hai,
iss mein aisa nadim kahan millay ga jiss kay jaam mein
mien apni sharab-e-javidan daal sakon.]
The night grows late, the route is up, no need for saki now or cup;
pass me Thy goblet, friend of mine, Ill pour thee the remaining wine.

Kassey ko zehar-e-shirin mikhord az jaam-e-zareinay,
maey talakh az safaal-e-mun koja geirad beh tariyaqi.

[Jo shakhs jaam-e-zarin sey
zehar-e-shirin peinay ka aadi ho choka hai,

woh meyrey matti kay piyalay sey aisi karrvi sharab
kaisey piay ga jo iss zehar ka tariyaq hai.]
Kassey Whoever from the golden bowl quaffs
the sweet poison of the soul,
in my clay jar the bitter juice is the sole antidote of use.

275
Sharar az khak-e-mun khaizad koja raizam kara sozam,

ghalat kardi keh dar janam fagandi soz-e-moshtaqi.
[Meyri khak sey shararey othh rehey hein onnhein kahan garaon,
kaisay jalaon?
Meyri jan mein aap ney mohabat ka soz bhhar diya, kaya kar diya.]
Lo, from my dust the sparks unspire: whose spirit shall I set afire?
Twas wrong, to kindle in my breast this furnace of desires unrest!

Makdar kard Maghrib chashmah-haey ilm-o-irfan ra,

jahan ra teerah-ter saazad chih Mashaeyi chih Ishraqi.
[Maghrib ney ilm-o-irfan kay chashmon ko

makdar kar diya hai,
Arstoo kay afkaar hon ya Aflatoon kay,
woh jahan ko tarik-ter bana rehey hein.]
Alas, the Western mind hath soiled the springs of knowledge undefiled;
stoic alike and Platonist have shrouded all the world in mist.

Dil geiti analmasmoom analmasmoom faryaadash,

khird nalaan keh ma andi batariyaq-o-laraqi.
[Zamaney kay dil kay andar sey faryaad othh rehi hai
keh mojh mein zehar phhail raha hai,
aur khird roo rehi hai keh oss kay pass
276
iss zehar ka koeyi madawa naheen.]

Ah! I am poisoned hark, the cry of the worlds heart ascendeth high;
reason replies lamentingly, I know no charm, no remedy.

Chih mullaeyi, chih dervaishi, chih sultani,
chih darbani, farogh-e-kaar mi joeyad beh saloosi-o-zaraqi.
[Kaya mulla, kaya dervaish, kaya sultan, kaya darbaan,

sabb khoshamad aur monafqat sey karobar ko farogh dey rehey hein.]
Let it be priest, or beggar poor, king, or the slave that keeps his door,
all seek success of merchandise amid hypocrisy and lies.

Babazaarey keh chashm-e-sairfi shor ast-o-kum noor ast,
naginam khwar-ter
gardad
cho afzaiyad beh baraqi.
[Woh bazaar jiss mein sarraf bud-nazar aur kum-nazar hai,

meyra naginah jabb chamak mein barrhta hai tuo
oss ki nigah mein oss ki qimat aur kum ho jaati hai.]
The money-changers in the mart are blind of head,
and black of heart;
the brighter gleams my glowing gem,
the meaner is its worth to them.
(Translated by A.J. Arberry)
*****(54)*****
277

Beh foghan neh labb kashoodam keh foghan asar nadarad,
ghum-e-dil nagoftah behtar hamah kas jigar nadarad.

[Mien ney foghan kay leay labb naheen khholay
kiyuonkeh foghan asar naheen rakhhti,
ghum-e-dil nah kehna he behtar hai
kiyuonkeh her shakhs mein iss ki bardasht ka houslah naheen.]
No lament, no sigh I uttered; naught avail laments and sighs;
best unspoken, the hearts sorrow; there be few to sympathize.

Chih Haram chih Deir her-ja sakhoney z-aashnaeyi,
magar einkeh kas z-raaz-e-mun-o-tou khabar nadarad.

[Kaya Haram aur kaya deir,
her jagah mohabat kay churchey hein,

magar baat yuon hai keh meyrey aur aap kay raaz
aur koeyi naheen jaanta.]
In the shrine and in the temple there is love-talk every where,
yet through all the world none knoweth this great secret that we share.

Chih nadeidni ast ein-ja keh sharar jahan-e-ma ra,
nafsey nigah darad, nafsey digar
nadarad.

278
[Yeh baat deikhhi naheen jaati keh sharar hamarey jahan ko eik lamah
deikhhta hai
aur doosray lamah deikhhney sey mehroom ho jaata hai.
(hamari zindagi bhi sharar ki manind aarzi hai)]
Here are things too fine for vision;
as the sparks that upward soar
guard our world for a brief moment,
and the next it is no more.

Tou z-rah-e-deidah-e-ma beh zamir-e-ma gozashti,
magar aanchonan gozashti keh nigah khabar nadarad.
[Aap meyri ankhhon kay rastay meyrey dil mein buss gaey,
magar ankhhon sey iss tarah gozarey keh nigah ko bhi khabar nah hoeyi.]
Coming by the path of seeing Thou didst past into my mind,
but so sudden was Thy passing in that hour my eyes were blind.

Kas azein nagin shanasaan nagozasht ber naginam,
batou mi-saparam
nadarad.
oo-ra keh jahan-e-nazar

) (

[In johariyuon mein sey koeyi bhi
meyrey naginay (ki qimat) takk nah pohnch saka,

mien ossey aap he kay sapord karta hon
kiyuonkeh ehl-e-jahan sahib-e-nazar naheen.]
They that tell the worth of jewels would not heed my jeweled ring;
279
since the world will not regard it, unto thee my gem I bring.

Qadh khird farozey keh farang daad ma ra,
hamah aftab laikan asar-e-sehar nadarad.
[Farang ney hamein jo khird ko chamkaney waali sharab ka piyalah

diya hai,
hai tuo woh aftab, magar raat ki tareeki ko door naheen kar sakta.]
Lo, the goblet mind-illuming that the West hath given me,
all the suns aglow within it; of the dawn no sign I see.
PART TWO
*****(50)*****

Tou kiesti z-kojaeyi keh asman-e-kabood,
hazaar chashm barah-e-tou az sitarah kashood.
[Tou kon hai? Kahan sey aya hai; keh neila asman,
teyrey deidar kay leay sitaron ki surat mein
hazaar ankhhein khholay intizar kar raha hai.]
What man art thou, and where thy home?
In the blue skies the stars have opened, to see thee come, a thousand eyes!

280
Chih goeymat keh chih boodi chih kardaeyi chih shodi,

keh khoon konad jigram ra Ayazi-e-Mehmood.
[Mien kaya kahon keh tou kaya thha,
tou ney kaya kiya aur abb kaya ho-ga,

iss baat ney meyrey jigar ko khoon kar diya hai
keh Mehmood ney Ayaz ka shaiwah ikhtiyar kar liya.]
Why shall I tell what thou hast done, what thou now art?
Mahmud is now with Ayaz one this breaks my heart!

Tou aan naeyi keh mosalla z-kehkashan mikard,
sharab-e-Sufi-o-shaer tera z-khwaish rabood.
[Kaya tou woh naheen jiss ney kehkashan ko mosalla banaya thha,
Sufi-o-shaer ki sharab ney tojhey apna aap bhola diya hai.]
No Milky Way thou mountest up at prayer to kneel;
the Sufis and the poets cup thy soul doth steal.

Farang agarchih z-afkaar-e-tou girah bakoshad,

beh joraa-e-digarey nashah-e-tera afzood.
[Agarchih Europe ney teyrey fikr ka jamood torra, magar oss ney
apney aloom sey teyri khod faramoshi mein aur azafah kar diya.]
Though Europe many knots untied that chained thy thought,
intoxication magnified her next draught brought.
281

Sakhon z-namah-o-mizaan daraz-ter gofti,
beh hairatam keh nabeini qiyamat-e-moujood.
[Tou namah-e-aamal aur mizaan qiyamat ki baatein tuo karta hai,

magar mien hairan hon keh tojhey yeh qiyamat
nazar naheen aati jo iss waqt barpa hai.]
Much of the Balance and the Scroll I hear thee say;
strange, that thou seest not at all this judgement-day!

Khosha kassey keh Haram ra daroon-e-seinah shanakht,
dummey tapeid-o-gozasht az moqam-e-goft-o-shanood.

[Mobarak hai woh shakhs jiss ney apney seinay kay andar
moujood Harim-e-Zaat ko pehchan liya,
eik lamah kay leay tarrpa aur goftgoo kay moqam sey gozar gaya.]
Blessed the man, who in his breast the shrine hath known,
fluttered awhile, then from the nest of speech was flown.

Az aan bamaktab-o-maeykhanah itibaram neist,
keh sajdaheyi nabarum ber dar jabeen-e-farsoodah.
282
[Maktab-o-maeykhanah per mojhey eitibar naheen,

mien aisey dar per sajdah naheen karta jahan sey kochh hasil nah ho.]
No more the tavern and the school I venerate;
I do not reckon worshipful the brow-swept gate!
10th May, 2013
283

Pearls From... Vol-V

Uploaded by

Copyright:

Available Formats

Pearls From... Vol-V

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Pearls From... Vol-V

Uploaded by

Copyright:

Available Formats

What is the poem about?

What is the poem about?

What point is the author trying to make in the third stanza?

What point is the author trying to make in the third stanza?

PEARLS

Zest for Sight 169.........

Europe and Syria 188.........

Cultures Snare 194

Jalal and Goethe 261...

The subject discussed in the first poem relates to political ideology

Power which was directed against the Napolean's Empire

Better than the whole world is this India of ours.

If we are in foreign lands our hearts think of the homeland;

Thousands of rivers are playing in its lap are playing

O, The River Gangas waters! Do you remember the day

There is some secret that our existence is not effaced;

maaloom kaya kissi ko dard-e-nehan hamara.

Iqbal! In the world there is no confidante of ours:

(Hazrat Khwajah Moeen-ud-Din Chishti Ajmairi.)

the garden in which Nanak sang the song of Tawhid of God;

(Morad hai Parsi quom.)

Whose denizens are Kalims*, whose mountains the Sinais* are;

Country is the biggest among these new gods!

This idol which is the product of the new civilization

You should show the old panorama to the world,

(Zamin kay chhotey chhotey hisson mein qiad.)

dey tou bhi nabawwat ki sadaqat peh gawahi.

The antagonism among worlds nations is created by this alone;

(Translated by M.A.K. Khalil)

This poem is a sarcastic commentary on the political leaders of

)Riya kaar loug.) :

Your lies are also based on what is expediency;

)Eijad karney wala.) :

Officials doors are also like Maqam-i-Mahmud* to you;

Like other people you can also conceal secrets

asar-e-waiz sey hoti hai tabiyyat bhi godaaz.

You practice reading countrys newspapers also

On top of all this you can also write verse;

[Akhar sabb ko murna hai

aur mordah lougon ki wadi mein ponhchna hai;

Dr Khalil in introductory lines wrote: Rama, Ramachandra, is a

rifaat mien asman sey bhi ooncha hai baam-e-Hind.

)Asman per ponhchney wala khiyal.(

)Hind ki chhat; morad hai Hamaliah Paharr.)

This country has had many people of angelic disposition;

This alone is the miracle of this light of righteousness

He was expert in sword craft, was unique in bravery;

qadar pehchani nah apney gohar yakk danah ki.

Ah! India is a place of sorrow for the Shudra;

The Brahman is still intoxicated with the wine of arrogance;

)Morad hai Guru Nanak.)

THE MUSLIMS AND MODERN EDUCATION

the material universe. This is opposed to the Quranic concept according to

The preceptors teaching was, O foolish Muslim!

thhey jo garan qiymat kabhi, abb hein mataa-e-kas makhar.

The worlds ways have changed, such changes have come

Cease to be the Invisibles Lover, be the visibles lover;

In this garden success for your efforts is not possible;

In this age education is the cure for nations maladies:

Whose denizens are Kalims, whose mountains the Sinais are;

The indigents boat* the chaste soul, the orphans wall,