PEARLS

FROM

A STREAM
(A study of Allamah Mohammad Iqbals poetry)

VOLUME-VI

CONTENTS
INQILAB: LEADERS - PART ONE ..4

Piety and Ecstasy 14...

Ghazalein

22.........

Quatrain .
35

Worlds Apart 35...

To the Punjabi Pirs 37........
Monastery 39
To the Headmaster 39.......
The Rebellious Disciple 40...............
Admonition to a Philosophy Sticken Sayyad
42..

Oneness of God 46...

The Mystic 48...
Mysticism 49..
Muhammad Ali Bab 50..................
To Elder of the Shrine 52...
Hussain Ahmad 53
INQILAB: LEADERS - PART TWO57

The Tulip of Sinai Quatrains ..

57

Maey-e-Baqi: For a Sufi ...

59

Trifles 110..
2

 Ghazal ..
112
INQILAB: LEADERS - PART THREE .114

Introduction 115
Question 1 128
Question 2 143
Question 3 155...
Question 4 171
Question 5 ...
185

Question 6 198...
Question 7 ...
212

Question 8 226...
Question 9 237.
An Ode 241...
Epilogue 248.
INQILAB: LEADERS - PART FOUR ...252

Tamheed 252.
Set-1 253
Set-2 276
Set-3 277
Set-4 285
Set-5 294
Set-6 287


INQILAB
LEADERS
PART ONE
In the last volume Allamah Iqbal was seen applying the doctrine of La
and Illah in almost every sphere of human activity. Through its application
he discerned the good from the evil. But sifting of the good and preaching it
is not a one mans job in a given society and this is also not a one-time act.
It should be done all the time by a select group of people within a
society. This group must be equipped with the correct perception of the
religion. They must believe, practice and preach Divine revelations
unpolluted by Devils concoctions. The Message of Allah has to be spread in
its purest form.
The onus of performing this duty rests with scholars and leaders, who
are responsible for religious and spiritual guidance and training of the
followers of Islam. Iqbal was not impressed by the breed of religious leaders
that was obtainable in his time. Mullas, Sufis and Pirs were not aware of the
true spirit of Islam that upholds the Man at the very high stature in this
Universe.
Dr M A K Khalil in his commentary made similar observations. But
religious leaders were not to be blamed for this as Muslims as a society had
drifted away from their religion and Mullas were just a reflection of naMuslimani of Muslimans. The causes of this degeneration were many.
Dr Khalil wrote: These causes can be summed up by saying that the
Muslim world suffered from a growing back-sliding from their original high
spiritual, moral and ethical pedestal. This condensed statement is elaborated
4

below, avoiding the supportive verses for the sake of brevity, as also many of
them appear later in the commentary:
(a) Muslims have distanced themselves from the Holy Quran and have
accepted Western values in thought and action in personal as well as
corporate life. Judging from the amount of material he has produced on this
subject he obviously considers this as a prime cause of the decline of
Muslims.
(b) Muslims have given up Islamic learning. The European colonists
relegated Islamic and other oriental learning to an inferior position in all the
lands conquered by them. For example, in the Indian Subcontinent the high
class scholars of Persian and Arabic and specialists of Islamic and other
oriental learning were suddenly made to join the ranks of the uneducated
and became unemployed. In a very short time they were drifted out of the
mainstream of national life. Islamic learning was confined to the precincts of
religious seminaries and the latter could only eke out a miserable existence
out of the paltry collections from the dwindling private resources of the
already impoverished Muslim society. Complete lack of opportunities to the
graduates of these institutions reduced them and their alma maters to
nonentities. All economic benefits went to the graduates of the state
sponsored institutions of Western learning. The devastating effects of such a
planned destruction of Islamic thought resulted in a situation in which the
educated classes became completely ignorant of and apathetic to Islamic
values. No single effect of colonialism touched Allamah Iqbal more
pathetically than this one.
(c) Insincere religious leadership has been created. This was a direct
consequence of the above situation.
(d) Insincere political leadership has been created. The Western
educated talented section of the society also did not show any strength of
character. Indeed, this was all that could be expected from the Western
educational system, which was based on materialism, and was aiming only
at creating and enhancing the earning capability of the people it produced.
The system did not try to inculcate ethical values.
(e) Muslims have lost the Love of God and the concept of Tawhid,
which were the cements which kept the Muslim society togetherthe major
theme of poem Jawab-i-Shakwah.
(f) Muslims have fallen into taqlid and lack the spirit of ijtihad. This
also is an important component of his message. His writings show how
disappointed he was with this state of affairs.
5

(g) Asceticism and monasticism of the Christian religion have crept into
the Muslim society as a direct result of taqlid and elimination of ijtihad.
The Christian world remained in the dark ages as long as monasticism was
its creed. It started on the road to all-round progress only by ridding itself of
this liability. The Muslim world plunged into the dark ages when it adopted
monasticism
(h) Muslims have lost the urge for Jihad (even in the broader sense of
the term). Allamah Iqbal has expressed very great disappointment at this
state of the Muslim world.
(i) The Muslim society is riddled with dissensions. Though dissensions
have been the bane of Muslim society form the very beginning they have
now reached fatal proportions, both in magnitude and intensity. The most
disastrous result of this has been the recession of the Muslim world from the
super-national ideal of Islam to the present day nation states and even
farther
Dr Khalil attributed the back-sliding of Muslims mainly to their
political decline of the Ummah. There is no doubt that it has been the
primary cause, but Allamah also held the religious leaders responsible for
religious and spiritual degeneration of the Ummah.
Allamah disapproved of the Khanqahi system that had assumed
spiritual leadership and was widespread in North-West of the Indian
Subcontinent. The disapproval was reciprocal, Sufis and Mullas of his time
were even more critical of Allamahs religious thought. Though hundred
years later, no sermon of any Mulla is complete without citing of some
verses of Allamah.
Allamahs disapproval of contemporary religious leaders was not
influenced by any prejudices. The fact is that he held the genuine Mullas
and Sufis in high esteem. He only rejected the quakes, the descendents of
great Sufis of the past, because they preached to the masses to prostrate
(sajdah) when it is the time to rise (qayam).
Allamah was critical of only those Sufis which had abandoned the
Kullah and chose Dastaar for themselves. He termed this Khanqahi segment
of Sufism as Brahmans of Islam because the descendents of the great Godfearing men had opted become a privileged class in the Islamic society.
Allamahs religious thought, however, had been immensely influenced by
the Sufi saints of the past.

Dr Khalil elaborated this point. Allamah Iqbal studied, pondered over,

evaluated and accepted or rejected, after critical examination, the works of
almost all Muslim scholars of the philosopher as well as Sufi class. His
criteria for acceptance were concordance with the Holy Qur'an and Hadith
literature and the influence of the thoughts on the welfare of the Muslim
Ummah.
Quddoosi (1970) has recorded detailed biographies of 32 such eminent
personalities who influenced Allamah Iqbal or earned his appreciation and
confidence. Ahmad (1987) has described the influence of three additional
Muslim thinkers whose works influenced the Allamah. These are Zakariya
al-Razi, Abu Ali Sina and Jamal al-Din Afghani.
In addition, he also studied a large number of Persian and Urdu
mystical poets and benefited from their works. Their biographies and
influence on Allamah Iqbal are described by Riaz He (Allamah) has
himself expressed his admiration for a number of eminent Muslim
philosophers, Sufis and poets. Dr Khalil chose nine such personalities to
make special mention of them. His description of them is reproduced in
abridged form.
(1) Bayazid Bistami R.A. (777-874): He was born in Bistam, which is a
village between Tehran and Nishapor in Iran. He left home at the age of ten
years in search of knowledge of tasawwuf and is said to have met and
benefited from three hundred Sufis. His period belongs to the time when the
Greek philosophy had been accepted and liked by Muslim scholars. Bayazid
struggled hard to wean Muslim scholars away from Greek philosophy. He
rejected the argument of Greek philosophy to make Intellect as a guide in
comprehending God. He made the Love of God as his guide in
comprehending the same.
He is one of the most favourite Sufis of Allamah Iqbal for whom he had
very deep love and reverence. This was based on two attributes of Bistami
R.A., viz. faqr and Love of God. The latter attribute is also one of the prime
movers of Allamah Iqbal's works the examples of which abound in all his
works.
(2) Junaid Baghdadi R.A. (820-910): He is a well known Sufi and is
ranked among the highest by very eminent Sufis. He was born at Baghdad
and his period also corresponds with the period in which the Greek
philosophy had captured the minds of Muslim scholars and thinkers.
Allamah Iqbal had very great reverence and love for him. His greatest

contribution to the service of Islam was exposing of the ineptness of the

Greek philosophy in solving Man's material as well as spiritual problems.
Probably he is the first Muslim thinker who tried to free Islamic thought
from the Greek thought. He is cited as saying, Only that man can find the
path of tasawwuf who has the Holy Qur'an in his right hand and the Hadith
of the Holy Prophet (S.A.W.) in his left, so that with the light of these two
torches he can protect himself from doubt as well as bidah. Allamah Iqbal
learnt this important lesson from him, of course in addition to others.
(3) Ali Bin Uthman al-Hujwiri, Data Ganj Bakhsh R.A. (1088-1111):
He was born near Ghazni, and migrated to Lahore under instructions from
his mentor during the reign of Sultan Mahmood of Ghazni and stayed there
till his death. He spent all this time in propagating Islam and
reforming tasawwuf, and was successful in both. He was the first and the
most eminent scholar and Sufi of the Indian sub-continent.
He has written several books in Persian, of which AlKashf al-Mahjoob (The Revelation of the Veiled) is the most
famous. He is one of the favorite Sufis of Allamah Iqbal who had high
reverence for him which is shown by his frequent visits to the saint's
mausoleum in Lahore. The prominent feature of his tasawwuf also was the
liberation of Islamic thought from the impurities of Greek and Persian
mysticism. Allamah Iqbal benefited from him in this respect also.
(4) Imam Ghazali R.A. (1058-1111): He was born in Khurasan. His
father was a yarn seller (in Arabic Ghazali), from which he got the popular
name Ghazali. In the prosperous and well educated Muslim society of that
period education was easy and within reach of even the poorest students,
with the help of the State and private philanthropists. Imam Ghazali, though
coming from a very poor and illiterate, family could get education that way.
He received education successively in Khurasan, Jarjan and Neshapur where
he had the distinction of being a pupil of Imam al-Haramain. At that time
Neshapur and Baghdad were two most important centers of learning in the
eastern part of the Islamic world. Neshapur had Madrasah-i-Bakiath which
was the first University in the Islamic world. By the age of 28, when his
preceptor died, he had acquired enough knowledge to be rendered unequaled
in the Islamic world and his reputation spread far and wide.
He traveled to Baghdad and attended the Court of the Prime Minister of
Malik Shah, one of the Saljuk Sultans. There he impressed the Sultan and his
Prime Minister with his knowledge and was appointed the Principal of the
famous University of Baghdad at the young age of 34. Very soon he started
8

feeling tired of the pomp and pageantry of the elite at Baghdad, which he
began to hate. He discovered that all the existing material systems of
acquiring knowledge proved futile in showing him the Truth. Ultimately he
turned his attention to mysticism. As the Truth dawned on him, he said I
saw plainly that what is most peculiar to them (the Sufis) cannot be learned
from books, but can only be reached by immediate experience, ecstasy and
inward information. He then underwent the different phases of
renunciation practiced in mysticism and recorded his experiences, which
produced the religious revival brought about in circles hitherto unfriendly to
mysticism.
From Baghdad he moved to Damascus, stayed there for two years and
took to meditation in the Grand Mosque of Umaiyyads. To avoid being
discovered and honoured for his knowledge which might produce pride in
him, he left Damascus and roamed about in the Islamic world, going to
Jerusalem, where he visited the tomb of S. Ibrahim A.S. and took mystic
vows. He went for pilgrimage and stayed in the Hijaz for a long time. He
also went to Alexandria and Cairo in Egypt. He turned down the repeated
requests of the Abbaside khalifahs and Saljuk kings to return to their
countries and resume teaching. However, he continued teaching at his home
town till his death.
He wrote extensively on logic, physics and metaphysics. The Christian
world came to know of his knowledge through translation into Latin and
other European languages, many of which were made at Toledo in Islamic
Spain. According to Alfred Guillaume The Christian West became
acquainted with Aristotle by way of Avicenna, al-Farabi and al-Ghazali.
Gundisalvuss Encyclopaedia of Knowledge relies in the main on the
information he has drawn from Arabian sources.
Imam Ghazali is surely one of the greatest thinkers of Islam whose
books have immensely contributed to the social, cultural, political, ethical
and metaphysical outlook in Islam. His works greatly influenced prominent
thinkers and writers who followed him, the best known of which are: Rumi,
Shaikh al-Ashriq, Ibn Rushd, Shah Wali Allah, Attar, Sadi, Hafiz and Iraqi.
Imam Ghazali lived in one of the dark periods of Muslim history.
Political decay had started in the Muslim world. The Khilafah in Baghdad
had become weak and several other kings in Asia and Africa had declared
independence. In Khurasan, where Imam Ghazali lived, the internecine wars
between the three sons of Malik Shah wreaked a heavy toll on human life
and property and laid many cities desolate. The Khilafah at Baghdad was
9

deteriorating and losing political power. All classes and levels of society
were entangled in moral and ethical decline. The political power of Muslims
in Spain was declining.
Under these conditions Imam Ghazali took upon himself the
responsibility of reviving Islamic values in the peoples conscience, to bring
the weaknesses of each class and level of society to its members and reform
them, to create true Love of God and the Holy Prophet S.A.W. so as to bring
them back into the Islamic fold and to fuse them together into the body
politic of Islam. In this respect Mawlana Jalal al-Din Rumi and Allamah
Iqbal were co-sharers with him in that they had to face the same kinds of
problems and they also solved them in the same way. In a way Imam
Ghazali was a pioneer in the task of reforming the Muslim society in
difficult times. His example was a guiding light to Mawlana Rumi and
Allamah Iqbal. He also successfully completed the task of purifying Islamic
thought from the incrustation of Greek and Zoroastrian thoughts which were
dimming its light.
In short Imam Ghazali is an eminent faqih, preacher with ability
for ijtihad, Sufi, writer on the philosophy and ethics of Islam whose
revivalist achievements endowed Muslims with a new life to face the
problems. His influence reached Allamah Iqbal through his writings and
those of his successors whom he had influenced.
(5) Abu al-Majdud Ibn al-Adam Hakim Sanai (ca. 1080-1150): In his
early life he was associated with the Court of Sultan Mahmud of Ghazni and
used to write laudatory poems in praise of the Sultan, his courtiers and
successors. However, there was a sudden revolution in his life which
happened miraculously on meeting a Godly person in Ghazni. He abandoned
attending the courts of kings and writing laudatory poems. Instead he
changed the direction of his poetry towards irfan and tasawwuf. Throughout
the rest of his life he used his poetic genius in explaining the marvels and
mysteries of tasawwuf. The quality of his new poetry gave a new colour to
Persian verse. Allamah Iqbal was impressed by the sincere Love for God
depicted by Hakim Sanai in his writings. He is one of the very
eminent and a favorite Sufis of Allamah Iqbal. Both Mawlana
Rumi and Allamah Iqbal had great reverence for Hakim Sanai.
(6) Mawlana Jalal al-Din Rumi (1207-73): He came from a very learned
and pious family and maintained these traditions throughout his life. He
obtained education and Sufi guidance from his father, the renowned scholar
Saiyyid Burhan al-Din and the world famous Sufi, Shams Tabriz. His most
10

famous book is the Mathnavi, which is known as the Holy Quran in

Persian language. His other book is the Diwan or Diwan-i-Shams Tabriz.
Mawlana Rumi lived at a time when the Muslim world was confronted
with three major catastrophes. These were: (i) the Intellectual turmoil
created by the un-harnessed intellect produced by two important components
of Greek philosophy, viz. Idealism or conceptualism and inferiority of Man,
(ii) economic and moral turmoil created by the oppression of the masses by
tyrant kings and aristocrats, and (iii) the political turmoil created by the
destruction of Baghdad and the socio-political structure of the Muslim world
by the Mongol invasion. These events pushed the Muslim society into a state
of frustration and depression which reduced the fervor of the dynamic
characteristics of Islam and produced a defeatist outlook in the society.
Mawlana Rumi was pre-ordained by God to alleviate the damage done
by this state of affairs. His tasawwuf has two pillars. These are (i) adjudging
intuition to be superior to Intellect for comprehension of the Dhat of God,
and (ii) restoration of Man to his high position of the vice-gerency of God on
earth. Regarding the former Mawlana Rumi is one of the few early Sufis and
Islamic thinkers who established the superiority of Intuition, Love of God
and iman over Intellect for comprehension of spiritual Realities and
the Dhat of God. Regarding the latter he reinstated Man to the high status
bestowed upon him by the Holy Quran but lost by him through acceptance
of the Greek philosophy and acquiring the defeatist mentality described
above. This approach of Rumi re-created in Muslims the spiritual strength
which alone could rebuild the Islamic world on Islamic lines and bring it at
par with its contemporaries.
He is one of the most eminent Sufis, Islamic thinkers and Islamic poets.
It can be safely said that Mawlana Rumis influence on Allamah Iqbal was
the greatest of all influences. Allamah Iqbal has accepted Mawlana Rumi as
his preceptor at many places in his works. In his book Javid Namah
Mawlana Rumi is his companion, guide and preceptor throughout the
celestial journey.
The Muslim world in Allamah Iqbals time also was facing problems
similar to those of Mawlana Rumis age. It had been thrown into intellectual
turmoil by the Western civilization, whose science and technology presented
an apparently bright face and masked the Western societys inner ugliness,
resulting from its materialism, capitalism and secular nationalist
imperialism, which permitted the West to indulge in hideous terrorism in and

11

plunder of the defenseless humanity in the Eastern lands, conquered by the

West.
The Muslim world also suffered from the political disarray resulting
from the defeat and disintegration of the Uttmaniyah Khilafah and its
replacement by the secular nation states carved out by the West to suit its
imperial interests. Thus, Mawlana Rumi and Allamah Iqbal faced similar
problems and were similarly pre-ordained by God to retrieve the
Muslim Ummah from the depressing effects of similar catastrophes.
Allamah Iqbal offered solutions similar to those of Mawlana Rumi. Like
Mawlana Rumi he also used poetry as a vehicle for conveying the concept of
the Love of God and iman in Him, and as the medium for communicating
spiritual visions and experiences to Muslims.
Under inspiration from Mawlana Rumi Allamah Iqbal also made the
Holy Quran the basis of his philosophy. He presented Man as the
masterpiece of the Creation of God, and the immaculate personality of the
Holy Prophet S.A.W. as the ideal for Man to follow by using the methods
for developing his Khudi. He presented a detailed program for this in his
famous book Asrar-i-Khudi (The Secrets of the Self). He revived the
controversy of Intuition and Intellect and established the superiority of the
former over the latter for comprehension of the Dhat of God and the Reality
of the Universe as His Creation. He also emphasized that the basis of
nationality in Islam is ideology and not geographical boundaries, race or
colour, which have led the West to its moral degeneration. Thus, Mawlana
Rumi and Allamah Iqbal equally well reflect and focus the light of the Holy
Quran for the guidance of Muslims in their respective ages to free
themselves from their ordeal.
(7) Abd al-Karim al-Jili (d. 1406): He is an eminent Muslim
philosopher and the originator of the dialectical method in logic and not
Hegel as the Western writers would have us believe. According to al-Jili the
One-ness is thesis, the He-ness is anti-thesis, and the I-ness is the
synthesis. He was a sensitive poet and thinker. His fields of thought were
human ontology and psychology. He is known to posterity for his concept of
the Perfect Man.
Allamah Iqbal's respect for al-Jili comes from his concepts of the
Perfect Man and Time as well as being the originator of the dialectical
system of reasoning instead of Hegel to whom it is attributed by the Western
scholars. His philosophy influenced Allamah Iqbal in
formulating and crystallizing his concept of Fard-i-Kamil.
12

(8) Mawlana Abd al-Rahman Jami R.A. (1414-93): He was born at Jam,
which is a village near Khurasan. He received early education in Arabic and
Persian languages from his father, and got general religious education from
several elite scholars in Herat and Samarqand. He took the oath of fealty at
the hands of Sad al-Din Kasghari and later benefited from several
eminent Sufis of his day. On the death of Sadi al-Din Kashghari he took
oath of fealty at the hands of Khwajah Nasir al-Din Abid Allah and remained
with him for the rest of his life.
In tasawwuf he belonged to the school of Ibn-al-Arabi which was based
on Wahdat al-Wujood. In this school he progressed to the stage of extreme
Love of God and the Holy Prophet (S.A.W.). This is reflected widely in his
poetry. This attribute made him near and dear to Allamah Iqbal, who sought
solace and spiritual pleasure from Jamis poetry. This happened in spite of
the basic difference in the school of Wahdat al Wujood and that of Allamah
Iqbal, i.e. Wahdat al-Shuhood.
He was a versatile genius and was considered to be the The Sun
of Tasawwuf and The Moon of Gnostic poetry. He has retained this
eminence in both fields till today and has always been considered the
Doyen of Sufis. Mawlana Jamis extreme Love for God and the Holy
Prophet S.A.W. endeared him to Allamah Iqbal very much. He has expressed
his love and reverence for Jami in his Persian works.
(9) Shaikh Ahmad Sirhindi Mujaddid Alf-i-Thani (1564-1624): He is
one of the most eminent scholars and Sufis of India. He belonged to the
Chishtiyah and Qadiriyah orders. He obtained education of the Holy Quran
from his father and that of other subjects from several highest scholars of his
time, including his father. After this he went to Agra and started teaching but
returned to Sirhind after a short time.
His deep knowledge and insight into Islamic learning and his efforts in
revival of the true values of Islam, cleared of all bidat, earned him the title
of Mujaddid Alf-i-Thani (Revivalist of the Second Millennium of the Hijrah
Era). His main struggle was to stop the un-Islamic beliefs and practices of
the Mughal Court during the reigns of Emperors Jalal al-Din Akbar and
Noor al-Din Jahangir. These practices had resulted mainly from Akbar and
Jahangirs efforts to placate Hindus.
Akbar had started a new religion, called Din-i-Ilahi (The Divine
Religion) in which he assumed the status of a prophet and the law giver.
People had to prostrate before him. Study and propagation of Islam was
discouraged and many Islamic rites, including beard were either prohibited
13

or discouraged and ridiculed. Many unscrupulous ulama had issued edicts in

favour of the emperor. The few ulama who resisted the new religion were
killed or imprisoned. Mujaddid was one such alim. He wrote and lectured
extensively against such practices and orders. He also created a body of his
followers who spread out widely in the realm and preached against the
emperor. He created a body of his pupils and followers in the military and
civil services also who were firm believers in his preaching and worked
against Akbar from within the government.
He also worked vehemently for purification of tasawwuf and tried to
remove all concepts and practices used in some misguided forms
of tasawwuf which were against the Shariah. These practices had crept
into tasawwuf from the Greek, Zoroastrian and Hindu philosophies and
mysticism. His most intense opposition was to the concept of Wahdat alWujood. The essential difference between Wahdat al-Wujood and
Wahdat al-Shuhood is that the former is based on the concept of Hama
st (All is He) while the latter says that Hama Az st (All is From Him). He
also preached that the highest rank for a Sufi is not Fana Fi
Allah (Annihilation in God) but Baqa Fi al-Abdiyat (Continuation of Life in
Service of God). According to him real tasawwuf is the creation of true
sincerity in the beliefs and deeds of man.
The teachings of Mujaddid very soon upset the unscrupulous
ulama who poisoned Jahangir against him. Finally, Jahangir summoned him
to his court. When attending his court Mujaddid did not perform the required
prostration and explained the correct Islamic view about this and many other
matters. This enraged the emperor and he imprisoned Mujaddid for about a
year in the Gwaliar Fort in 1619. Soon a body of sincere pupils and
followers in the fort gravitated to him and attended his lectures. In these
circumstances Jahangir was compelled to release him from the prison, and
also gave him a token cash reward. After this till about the end of his
life Mujaddid lived with and preached among the army personnel, where he
created a body of his followers who did very laudable service to Islam for
centuries after the death of Mujaddid.
In short, the strongest pillars of Mujaddid's thought and effort were
removal of un-Islamic and anti-Islamic practices at the Mughal court and
purification of tasawwuf by elimination of un-Islamic ideologies and making
it concordant with the Islamic Shariah. These were also the aims and
objectives of Allamah Iqbal. These attributes of Mujaddid earned Allamah

14

Iqbals reverence and love for him. Allamah visited his mausoleum several
times to pay his respects.
The above should be kept in mind while going through the poetical
works of Allamah included in this Volume. It begins with a poem from
Bang-e-Dara.
PIETY AND ECSTASY
This poem brings out two important points in rather humorous style,
noted Dr Khalil. Firstly, Allamah Iqbal wants to expose the formalism
ostentation and pretentiousness of the common, so called Ulama. In their
view Islam is restricted to the observance of a few formal rules of the
Islamic law and that too only in the letter of the law and not in its spirit.
Secondly, he wants to bring out his own universality as far as the orbit of
Islamic learning is concerned. Allamah Iqbal's knowledge of and service to
Islam is multi-dimensional and multi-faceted to the extent that it is difficult
to say whether he was a poet, an exegesist of the Holy Qur'an, an Islamic
revivalist, a philosopher, or a Sufi.

Zuhad and Rindi

Ekk moulvi sahib ki sonata hon kahani,
taizi naheen manzoor tabiyat ki dikhhani.
I am only relating to you the story of a maulavi;
I have no intention of showing my smartness.

Shohrah thha bohat aap ki Sufi manshi ka,
kartay thhey adab onn ka aala-o-adna.
His pious nature was widely known;
all the high and low respected him.

15



Kehtay thhey keh penhan hai tasawwuf mein shariyat,
jiss tarah keh alfaaz mein mozmer hon maani.

(Chhopay hoay.)
:

He used to say that Shariah was veiled in tassawuf*;

as meanings were veiled within words.
(*Tassawuf: In this verse it is used in the sense in which the Ulama of the
type described in this poem use it. This consists of merely a means of curing
illness and helping people solve their day to day problems through amulets
and by pretending to subdue secret spirits to carry out the subduer's behests.
They use this art for worldly gains and respectability, and have
commercialized a noble concept.)

Labbraiz maey-e-zuhad sey thhi dil ki sorahi,
thhi teh mein kaheen dard khiyal-e-hamahdani.

(Sabb kochh janana.) :

His heart's flask was filled to the brim with piety's wine.
He also had lees of the thought of pantology at the bottom.

Kartay thhey biyan aap karamaat ka apni,
manzoor thhi taadad moridon ki barrhani.
He often used to describe his supernatural powers.
He always intended increase of his disciples' numbers.

Modat sey raha kartay thhey humsaaey mein meyrey,
thhi rind sey zahid ki molaqat porani.

16

He had been living in my neighborhood since long;

the ascetic and the rind were mutual friends since long.

Hazrat ney merey eik shanasa sey yeh poochha,

:
Iqbal, keh hai qumri-e-shamshad-e-maani.

(Shamshad ki qumri, morad hai bohat boland.)

The dignitary asked a friend of mine one day:
Iqbal who is a dignitary in the field of literature.

Pabandi-e-ahkaam-e-shariyat mein hai kaisa?
Go shear hai rashk-e-Kalim Hamdani.

(Humayuon aur Jehangir kay dour ka Iran kay shehar Hamadan mein
paida honay wala naamwar shaer jo Kashmir mein fout hoa.)
How is he in the obedience to the rules of Shariah?
Though in poetry he is envy of the Kalim of Hamadan.*
(*Abu Talib Kalim Hamadani Kashani: A well known Persian poet of India
and Persia. He belonged to Kashan by descent and to Hamadan by birth. He
was educated and brought up in both cities and then arrived in the Indian
sub-continent during the reign of Noor al-Din Jahangir He went to
Kashmir with Shahjahan, where he died and was buried.)

Sonta hon keh kafir naheen Hindu ko samajhta,
hai aisa aqidah asr-e-falsafah daani.
I hear he does not consider the Hindu a non-believer;
17

he has such beliefs as a result of philosophy.

Hai oss ki tabiyat mein tashia bhi zara-sa,
tafzil-e-Ali (R.A.) hum ney sonni oss ki zobani.

(Shia-pun.( :

) (( :

)Hazrat Ali (R.A.) ko baqi kholfa sey boland martabat samajhna.)

He has accepted a little bit of Shiaism also;
I have heard the greatness of Ali (R.A.) from him.

Samjha hai keh hai raag ibadat mein shamil,
maqsood hai mazhab ki magar khak orrani.
He considers music as part of adoration.
He aims at making a mockery of religion.

Kochh aar ossey hosn faroshon sey naheen hai,
aadat yeh hamarey shoara ki hai porani.
He does not feel shy with amorous people;
this is a very old habit of our poets.

Gaana jo hai shabb ko tuo sehar ko hai talawat,
iss ramz kay abb takk nah khholy hum peh maani.
He has music at night, Quran's recitation in the morning;
this secret is not yet fully understood by me.

18



Laikan yeh sona apnay moridon sey hai mien ney,
bi-dagh hai manind-e-sehar oss ki jawani.
But the information obtained from my disciples is
that spotless like the dawn's whiteness his youth is.

Majmoa-e-azdaad hai, Iqbal naheen hai,
dil daftar-e-hikmat hai, tabiyat khafqani.

) Soudai.) :

(Motazaad adaat ka hamil.)

He is not Iqbal but a strange mixture of opposites he is;

treasure of wisdom is his heart, but enigmatic his temper is.

Rindi sey bhi agah shariyat sey bhi waqif,
poochho jo tasawwuf ki tuo Mansoor ka saani.
He knows spiritual freedom as well as the Shariah;
regarding tassawuf, he is second only to Mansoor.*
(*Hussain Bin Mansoor al-Hallaj (ca 858-922): He was born in Baiza in
Persia. He obtained education from Sahl Bin Abd Allah at Tustar, then from
Umar Bin Uthman at Basrah and Junaid al-Baghdadi at Baghdad. After
staying in Hijaz for a year he returned to Baghdad and went to see Junaid alBaghdadi in the company of some other Sufis. He put some question to
Junaid to which he did not reply. This offended Mansoor and he left
Baghdad for Tustar. He soon became very famous due to his piety and
knowledge. This made several people jealous, including Umar Bin Uthman.
His opponents mounted a campaign against him and he started losing
popularity. He traveled far and wide for the next five years, including
Khurasan, Transoxiana, Sistan, India, Makkah Muazzamah and Ahwaz,
19

where he settled down. He soon regained his popularity. However, he had

reached a stage of irfan when people could not understand him and started
acting against him. The main crime attributed to him was his cry of Ana alHaq, which was taken to mean I am God, or I am the Truth.
This appeared obviously contrary to the Shariah and was considered heretic
by the ulama of the time, including Junaid Baghdadi, who passed the edict
of death against him. He was imprisoned for about a year by the
Khalifah pending his final judgment, which was ultimately given against
him. He was hanged, his body was burnt and the ashes were blown into the
air. Mansoor recited The Holy Quran 42: 18 (part), which says, only those
wish to hasten it (the Hour) who believe not in it: those who believe hold it
in awe, and know that it is the Truth.
The cry of Mansoor has made him perhaps the most controversial figure in
the spiritual history of Islam. The Sufis are divided about the justice of the
edict, but the ulama are unanimous in their opinion on its correctness and
justice. Allamah Iqbal also was against Mansoor however, more study,
contemplation and meditation convinced him about the correctness of
Mansoor, and he has praised his sincere and ardent Love for God.)

Iss shakhs ki hum per tuo haqiqat naheen khholti,
ho-ga yeh kissi aur he Islam ka baani.
I am unable to understand his reality;
founder of another kind of Islam he appears to be.

Alqissah bohat tool diya waaiz ko apnay,
ta dir rehi aap ki yeh naghaz biyani.

(Khosh goftari.) :

In short he prolonged his sermon very much;

he long continued this wonderful speech.

20

Iss shehar mein jo baat ho orr jaati hai sabb mein,

mien ney bhi sonni apnay ahbaa ki zobani.
Everyone soon hears all happenings in this city;
I myself heard it through my friends in the city.

Ekk dinn jo sar-e-rah millay hazrat-e-zahid,
pher chherr gaeyi baaton mein wohi baat porani.
One day as the respected ascetic met me in the street.
The old story restarted during the talk in the street.

Farmaya, shikayat woh mohabat kay sabab thhi,
thha farz mera rah shariyat ki dikhhani.
He said: That accusation was due to my affection.
It was my duty to show you the path of the Shariah.

Mien ney yeh kaha koeyi gillah mojh ko naheen hai,
yeh aap ka haq thha z-reh-e-qorb-e-makani.

:
(Humsaigi, parrosi hona.)

I said: I have no intention of any complaint at all.

It was your right due to being my neighbour.

Kham hai sar-e-taslim mera aap kay agay,
piri hai tawazoa kay sabab miri jawani.
I bow my head respectfully before you;

21

my youth is accustomed to respect for the old.

Gar aap ko maaloom naheen meyri haqiqat,
paida naheen kochh iss sey qasoor hamah daani.
If you do not know the reality about me;
it does not show any lack of pantology.

Mien khod bhi naheen apni haqiqat ka shanasa,
gehra hai merey behar-e-khiyalat ka pani.
I myself do not know my reality;
very deep is the sea of my thoughts.

''

Mojh ko bhi tamanna hai keh Iqbal ko deikhhon

(Ansoo bahana.) :

ki oss ki jodaeyi mein bohat ashk fashani.

Since long I am also longing to see Iqbal;
for long I have shed tears in his separation.

''

Iqbal bhi Iqbal sey agah naheen hai,
kochh iss mein tamaskhar naheen, wAllah naheen hai.
Iqbal also is not acquainted with Iqbal;
there is no joke in it, by God he is not.
(Translated by Dr M A K Khalil)
GHAZALEIN

22

These poetical works have been taken from Part One of

Bang-e-Dara.

*****(3)*****

Ajab waaiz ki deendari hai ya-Rabb,
adawat hai ossey saarey jahan sey.
O Lord! Strange is the piety of the preacher:
He has animosity towards the whole world.

Koeyi abb takk nah yeh samjha keh insan,
kahan jaata hai, aata hai kahan sey.
Nobody has so far understood that Man
where he is going, and from where he has come?

Waheen sey raat ko zolmat mili hai,
chamak taray ney paeyi hai jahan sey.
From the same source has the night obtained darkness
from where the star has obtained brightness.

Hum apni dardmandi ka fasanah,
sona kartey hein apnay raazdan sey.
The tale of our compassion
is always related by our sympathizer.

23



Barri bareek hein waaiz ki chaalein,
larz jaata hai awaz-e-azan sey.
Very subtle are the ways of the preacher;
he trembles on hearing the sound of adhan!
(Translated by Dr M A K Khalil)
*****(11)*****

Koshadah dast-e-karam jabb woh beniaz karey,
niazmand nah kiyuon aajizi peh naaz karey.
When that Beniaz opens His Graceful Hand:
Why should the niazmand be not proud of his humility.
(The words Beniaz and Niazmand are difficult to translate. Literally, they
mean the one without need and the needy respectively. They are attributes
of God and Man respectively and are used for them. This verse describes the
correct psychology of a real man of God, in that on account of the boundless
Grace and Beneficence of God, the man who is a real devotee of Him would
be proud of his being the needy one. It is so because it is only in this way
that he would deserve the Grace of his Lord. The use of Beniaz and
Niazmand in the same verse is a mark of literary elegance.)

Bithha kay arsh peh rakhha hai tou ney ay waaiz!
Khoda woh kaya hai jo bandon sey ehtiraaz karey.
(Perhaiz) :

You have confined Him to the Arsh, O preacher!

What kind of God* would keep away from His people?

24

(*God is Omni-present and transcends time and space. In that way He is

close to His people. See the Holy Quran 2:186 and 50:16 to cite only a few
verses on this subject.)

Meri nigah mein woh rind he naheen saqi,
jo hoshiyari-o-musti mein imtiaz karey.
In my view he is not a rind* at all, O cup-bearer,
who would distinguish between ecstasy and lack of it.**
(*Rind: A person who has gone so far in the Love of God that
he has become ecstatic and is not able to follow the
requirements of the Sharih. **As long as a person is
consciously aware of being or not being ecstatic he is not a
rind. He becomes a rind only when he loses this
consciousness also.)

Madaam gosh beh dil reh, yeh saaz hai aisa,
jo ho shikastah tuo paida nawaey raaz karey.

( :

(Hamaishah dil ki baat per tawajho deyna.)

Always remain very attentive to the heart,
this orchestra is such if broken,
it would produce the music of the Secret.

Koeyi yeh poochhay keh waaiz ka kaya bigarrta hai,
jo be-amal peh bhi rehmat Woh beniaz karey.
Somebody should ask how it hurts the preacher,
if God shows His Grace even to the sinner.

25



Sakhon mein soz, Elahi kahan sey aata hai,
yeh cheez hai keh pathhar ko bhi godaaz karey.
O God! From where does poetry acquire its heat?
This is a thing with which even stone would soften.

Tamiz-e-lalah-o-gul sey hai nalah-e-bulbul,
jahan mein waa nah koeyi chashm-e-imtiaz karey.
Nightingales lament comes from discrimination between tulip and rose;
no one in the world should open the discriminating eye.

Gharoor-e-zuhad ney sikhhla diya hai waaiz ko,
keh bandgaan-e-Khoda per zoban daraaz karey.
The arrogance of piety has taught the preacher
to use abusive language to the people of God.
(Allusion to and sarcasm on the arrogance of the seemingly pious persons
who are so arrogant that they are rude to other people. Really pious people
are not rude and are very modest. Modesty is one of the components
of piety.)

Hawa ho aisi keh Hindustan sey ay Iqbal
orra kay mojh ko ghobar-e-reh-e-Hijaz karey.
Such wind should blow from India,
O Iqbal which would blow me as dust to Hijaz.
(Translated by Dr M A K Khalil)

26

Following poetical works are taken from Part Two of Bang-e-Dara.

***** (6) *****

Misal-e-pertav-e-maey, touf-e-jaam kartey hein,
yehi namaz ada sobh-o-shaam kartey hein.

:
(Sharab kay jalway ki tarah.)

We circumambulate the wine-cup like the wine's reflection;

we are offering this prayer from morning till evening*.
(*Our daily prayers are only ritual in nature. They resemble
circumambulation of the wine-cup rather that of the wine. Similarly our
circumambulation of the Holy Ka'bah does not make us close to God which
the Holy Ka'bah represents.)

,
Khasoosiyat naheen kochh iss mein ay Kalim (A.S.) teri,
shajar hajar bhi Khoda sey kalam kartey hein.

(Darakht aur patthar.) :

You are not singular in this O Kalim;

trees and stones are also talking with God.

Niya jahan koeyi ay shamaa dhondiey keh yahan,
sitam kash tapash-e-natamaam kartey hein.
O Candle! Search for a new world,
because here* we are enduring tyrannies of the incomplete Love.
(*Allusion to the verses of the Holy Qur'an which give this information, e.g.
62:1 and 64:1. This means that the Love of and approach to God is
27

universally present in the nature of all His creation, even in inanimate

objects.)

Bhali hai hum-nafaso iss chaman mein khamoshi,
keh khoshnawaon ko paband-e-daam kartey hein.
O Companions! Silence in this garden is good,
as the melodious ones are kept in cages here.

Gharz nishat hai shaghl-e-sharab sey jinn ki,
halal cheez ko goaya haraam kartey hein.
Those whose purpose is pleasure from wine;
are changing the lawful into the unlawful.
(This verse refers to the two kinds of wine. One is the wine of the Love of
God, which is not only lawful but essential for the fulfillment of the
potentials of human life. The other one is the ordinary wine which people
drink for pleasure, which is not only unlawful, but dulls those potentials.)

Bhala nibhay gi teri hum sey kiyuokar ay waaiz,
keh hum tuo rasm-e-mohabat ko aam kartey hein.
How can you and we reconcile, O preacher,
as we are making the custom of Love universal!

Elahi seher hai piraan-e-khirqah-posh mein kaya,
keh ekk nazar sey jawanon ko raam kartey hein.
O God! What magic is concealed in the saints, clad in rags!
That they subdue the youth with a single glance.

28



Mien onn ki mehfil-e-ishrat sey kanp jaata hon,
jo ghhar ko phhonk kay dunya mein naam kartey hein.
I shudder at the pleasures of their assemblies;
who are getting fame by destroying their homes.

Haray raho watan-e-Maazni kay maidano,
jahaz per sey tumhein hum salam kartey hein.

1870
:

(Italy ka mohib-e-watan rahnoma jissey 1870 mein qiad kar diya aur
woh qiad he mein mur gaya.
Yek shear ghalibun behari jahaz mein safar kartey hoay Italy kay
maidanon ko deikhhnay per likhhay gaey.)
May the meadows of the motherland* be ever flourishing;
we are saluting you from the ship sailing away.
(This expresses Allamah Iqbal's patriotism at the time of his departure from
India. *The word Maazni, however, has been translated differently by
Maulana Ghulam Rasool Mehar as quoted above with Urdu translation.)

Jo bey namaz bhi kabhi parrhtey hein namaz Iqbal,
bola kay Deir sey mojh ko imam kartey hein.
When those un-accustomed to prayers* assemble for one, Iqbal;
calling me back from temple they make me their Imam.
(*The portion refers to the people who are un-accustomed to prayers for
show. This is sarcasm on the ostentatious people who look down upon
people who do not show off their piety.)
(Translated by Dr M A K Khalil)
29

In Bal-e-Jibril, Allamah Iqbal also talked about intellectuals and

leaders, in addition to religious leaders, or Mullas and Sufis. To begin with,
three ghazals and a quatrain are reproduced from Part Two of that book.
***** (45) *****

Raha nah halqah-e-Sufi mein soz-e-mushtaqi,
fasanah-haey karamaat reh gaey baqi.
To Lovers glowing fire and flame
the mystic order has no claim:
They dont discourse or talk of aught
save wonders by their elders wrought.

Kharab koshak-e-sultan-o-khanqah-e-faqir,
foghan! Keh takht-o-mosalla kamal-e-zarraqi.
(Mehal, darbar.) :

)Makr-o-faraib.) :

Alas! The throne as well as the mat, alike are full of guile and craft:
Both royal hall and Holy Shrine have lost their essence fine.

Karey gi dawar-e-mehshar ko sharamsar ekk roz,
kitab-e-Sufi-o-Mulla ki saadah auraqi.

:
(Roz-e-hisab, qiyamat kay dinn.)

30

The scrolls of Sufis and mullah may

put them to shame on Judgment Day
before the Throne of Judge Supreme
for being empty in extreme.

Nah Chini-o-Arabi woh, nah Rumi-o-Shaami,

(Dunya ki nisbat sey azad.) :

sama saka nah duo alam mein mard-e-aafaqi.
How can this world or next contain
the man not bound to one domain?
The East or West is not his home,
not tied to Syrian Land or Rome.

Maey shabanah ki musti tuo ho choki,
laikan khhattak raha hai dillon mein karishmah-e-saqi.
Intoxication due to nightly wine,
no doubt, by now, is one decline,
but sakis glance still pricks the heart,
like a swift and piercing dart.

Chaman mein talakh nawaeyi meri gawara kar,
keh zehar bhi kabhi karta hai kaar-e-tariyaqi.
(Zehar ki dawa.) :

My bitter notes with patience hark,

that I utter in this park:
Bear it in mind that passion too
31

oft can work like elixir true.

Aziz-ter hai mataa-e-ameer-o-sultan sey,
woh shear jiss mein ho bijli ka soz-o-barraaqi.

(Chamak, tabb-o-taab.) :
More dear and precious song replete

with lightnings dazzling flash and heat

than coffers full of yellow gold
that mighty kings and chiefs do hold.
(Translated by Syed Akbar Ali Shah)
***** (56) *****

Khho nah ja iss sehar-o-shaam mein ay sahib-e-hosh,
ekk jahan aur bhi hai jiss mein nah farda hai nah dosh

(Aaney wala kall.) :

)Gozra hoa kall.) :

In the maze of eve and morn, O man awake, do not be lost:

Another world there yet exists that has no future or the past.

Kiss ko maaloom hai hungamah-e-farda ka moqam,
masjid-o-maktab-o-maeykhanah hein moddat sey khamosh.
None knows that tumults worth and price
which hidden lies in futures womb:
The mosque, the school and tavern too
since long are silent like a tomb.
32



Mien ney paya hai ossey ashk-e-sehar gahi mein,

( :
jiss durr-e-naab sey khaali hai sadaf ki aaghosh.

)Nayab moti.) :

(Sobh sawairey Allah ki yaad mein ansoo bahana.)

In tears shed at early morn is found the gem unique and best,
the gem, whose like is never held,
by mother shell within its breast.

Naeyi tehzeeb takallaf kay sawa kochh bhi naheen,
chehrah roshan ho tuo kaya haajat-e-gulgonah farosh.

(Obtan; morad hai sorkhi powder baichney wala.)

The Culture New is nothing else save glamour false and show, indeed:
If the face be fair and bright, rouge vendors aid it does not need.

Sahib-e-saaz ko lazim hai keh ghafil nah rehey,
gahay gahay ghalat aahung bhi hota hai sarosh.
Much care and caution must he take, who sets the music of a song:
For oft the Voice Unseen inspires such airs as jarring are and wrong.
(Translated by Syed Akbar Ali Shah)
***** (57) *****

33

Thha jahan madrassah sheri-o-shehanshahi,

aaj onn khanqahon mein hai faqat roobahi.

(Loomarri ki khaslat, chalaki.) :

The cloisters, once the rearing place of daring men and royal breed,
Alas! Now nothing else impart to foxy ways they pay much heed.

Nazar aaeyi nah mojhey qaflah salaron mein

( :

woh shabani keh hai tamhid-e-Kalim-ullahi.

(Gallahbani, bhairr bakriyan chiraney ka kaam.)
The chiefs who lead the caravan train, of that virtue quite are blank,
which is found in shepherds task and leads to Moses noble rank.

Lazzat-e-naghmah kahan morgh-e-khosh alhan kay leay,
aah! Iss bagh mein karta hai nafas kotahi.

(Khosh awaz parindah.) :

How can the birds with voices sweet the thrilling joy of song attain?
Alas! The birds in hostile mead cannot their breath for long sustain.

Eik sarmusti-o-hairat hai sarapa tareek,
eik sarmusti-o-hairat hai tamaam agahi.
One type of rapture and surprise is darkness deep and pitch complete;
the other rapture and surprise with love and knowledge is replete.

Sift-e-barq chamakta hai mera fikr-e-boland,
34

(Asmani bijli ki tarah.) :

keh bhatkatey nah phherein zulmat-e-shabb mein rahi.

My thoughts sublime that soar aloft,

like the flash of lightning, show the way:

Lest travelers in the dark of night
should miss the track and go astray.
(Translated by Syed Akbar Ali Shah)
QUATRAIN

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

Reh-o-rasm-e-Haram na mehramanah,
Kalisa ki ada soudaagranah.
Tabarakk hai mera perhun-e-chaak,
naheen ehl-e-janon ka yeh zamanah.
The rituals of the Sanctuary unsanctified!
The Church commercialized.
My torn apparel aught to be valued much,
for madness has become rare these days!
(Translated by Syed Akbar Ali Shah)
WORLDS APART

Haal-o-moqam

35



Dil zindah-o-bidaar agar ho tuo batadreej,

banday ko ataa kartay hein chashm-e-nigran aur.

(Zihani, rohaani aur akhlaqi kaifiyat.)

)Darjah, martabah.) :
When the heart is enlightened,

it is blessed with an inward eye.

Ahwal-o-moqamaat peh mouqoof hai sabb kochh,
her lehzah hai salik ka zaman aur makan aur.

(Rah-e-Haq ka mosafir.) :
The initiate has a different level

of space and time in each position.

Alfaz-o-maani mein tafawat naheen laikan,
Mulla ki azan aur Mujahid ki azan aur.

(Farq.) :

The mullahs and the crusaders (mujahids) azan,

the same in words, are apart in spirit.

Pervaaz hai duonon ki issi eik faza mein,
kargis ka jahan aur hai, shaheen ka jahan aur.
(Giddh.) :

36

The vulture and the eagle soar in the same air,

but in worlds apart.
(Translated by Naim Siddiqui)
TO THE PUNJAB PIRS
In this poem Allamah brings out the difference between the real and
fake religious leaders. In first four verses he pays tributes to Hazarat Shaikh
Mojaddid when he visits his grave and the remaining verses are addressed to
Punjabi Pirs. Such Pirs, both from Punjab and Sindh have literally
abandoned the path of their ancestors to plague the politics of Pakistan.

Punjab kay Pirzaadon sey

Hazir hoa mein Shaikh Mojaddid ki lehad per,
woh khak keh hai zir-e-falak
matlaa-e-anwaar.

(:

(Noorani tajaliyuon kay zahoor ki jagah.)

I stood by the Reformer's tomb:
that dust whence here below an orient splendour breaks;

Iss khak kay zarron sey hein sharmindah sitarey,
iss khak mein poshidah hai woh sahib-e-asrar.
Dust before whose least speck stars hang their heads,
dust shrouding that high knower of things unknown.

Gardan nah jhoki jiss ki Jahangir kay aagey,
jiss kay nafas-e-garam sey hai garmi-e-ahrar.
37

Who to Jehangir would not bend his neck,

whose ardent breath fans every free hearts ardour?

Woh Hind mein sarmayah-e-Millat ka nigahban,
Allah ney ber-waqt kiya jiss ko khabardar.
Whom Allah sent in season to keep watch in India
on the treasure-house of Islam.

Ki arz yeh mein ney keh ataa faqr ho mojh ko,
ankhhein meri beina hein, wlaikan naheen bidaar.
I craved the saints' gift, other-worldliness for my eyes saw,
yet dimly. Answer came:

Aaeyi yeh sada silsalah-e-faqr hoa bund,
hein ehl-e-nazar kishwar-e-Punjab sey bizaar.
Closed is the long roll of the saints;
this Land of the Five Rivers stinks in good men's nostrils.

Arif ka thhikana naheen woh khitah keh jiss mein,
piada kullah-e-faqr sey ho torrah-e-dastaar.
God's people have no portion in that country
where lordly tassel sprouts from monkish cap.

38

Baqi kullah-e-faqr sey thha walwalah-e-Haq,

torron ney charrhaya nashah-e-khidmat-e-sarkar.
That cap bred passionate faith,
this tassel breeds passion for playing pander to Government.'
(Translated by V G Kiernan)
MONASTERY
Khanqah :

Ramz-o-eima iss zamaney kay leay mouzon naheen,
aur aata bhi naheen mojh ko sakhon saazi ka fun.
Qom ba-izan-Allah kaeh saktey thhey jo, rokhsat hoay;
khanqahon mein majawar reh gaey ya gorkon.

( :
(Allah kay hokam sey othh.)

Talking in signs and symbol is not for this age,

and I know not the art of artful sniggers;
No more are those who said: Rise, in Gods name!
The ones alive are sweepers and grave-digger.
(Translated by V G Kiernan)
TO THE HEADMASTER
Shaikh-e-Maktab sey

39

Shaikh-e-maktab hai ekk amarat-gar,

jiss ki sunaat hai rooh-e-insani.
The headmaster is an architect
whose material is the human soul.

Noktah-e-dilpazir teyrey leay,

:

keh gaya hai Hakim Qaani.

(Iran ka naamwar shaer jissey

porani Irani shaeri ka khatam kaha jaata hai.)

A good advice has been left for you by the sage Qaani:

Paish-e-khurshid ber makash diwar,

'

'
khwahi aar sehan-e-khanah noorani.

[Agar tou apney ghhar ka sehan roshan rakhhna chahta hai

tou aisi diwar nah bana jo soraj ki roshni ko rouk dey.]
Do not raise a wall against the Sun
if you wish the courtyard illuminated.
(Translate by V G Kiernan)
THE REBELLIOUS DISCIPLE
Baghi Murid :

Hum ko tuo mayassar naheen matti ka diya bhi,
40

ghhar pir ka bijli kay chiraghon sey hai roshan.

I am not blessed even with a kerosene lamp;
but the pirs home is decked with chandeliers imported.

Shehari ho, dehati ho, Musliman hai saadah,

manind-e-bottan pojjtay hein Kaabey kay Brahman.

(Morad hai khandani Pirzaday Makhdoom.)
A Muslim is naive, whether urban or rural;
and the Brahmins of Kaaba are worshipped by him like idols.

Nazranah naheen, sood hai Piraan-e-Haram ka,
her khirqah-e-saloos kay andar hai mahajan.

:
(Makar-o-faraib ka libaas.)

)Sood ka karobar karney wala.)

The deceitful holy robes disguise a userer;
the offerings he gets, are interest compounded.

Miraas mein aeyi hai innhein masnad-e-arshaad,
zaaghon kay tassaraf mein oqaabon kay nashiman.
(Kawwa.) :

41

The pontifical throne is theirs by descent;

the eagles abodes are in the possession of crows.
(Translate by V G Kiernan)
In Zarb-e-Kalim as well Allamah Iqbal made mention of Mullahs,
Sufis, Pirs and other quakes in the business of religious and spiritual
business.
ADMONITION TO A PHILOSOPHY STRICKEN SAYYAD

Eik Falsafah-zadah Sayyad-zaday kay Naam

Tou apni khudi agar nah khhota,
zonnari-e-Bergasan nah hota,

(Bott parast.)
:

)France ka naamwar falsafi.) :

If your Self had not been debased and lost,

Bergson, his spell on you would not have cast.

Hegel* ka sadaf gohar sey khali,
hai oss ka talism sabb khayali.

(*Germany ka naamwar falsafi.)

Hegel's shell is quite devoid of gem that gleams,
his Talisman merely web of fancy seems.

Mohkam kaissey ho zindagani, kis tarah khudi ho la-zamaani.
(Lazawal.) :

42

Man's need is how this earthly life to brace,

he yearns that Self may last 'yond Time and Space.

Adam ko sabaat ki talab hai,dastoor-e-hayat ki talab hai.
To have a life steadfast is his desire,
he seeks some rules to guide his life entire.

Dunya ki isha ho jiss sey ashraaq,

Momin ki azan nadaey afaaq.

(Sobh soraj nikaney kay baad

jabb soraj pori tarah sey boland ho jaey.)

The source, that gloom dispels, spreads light around,
is Worship Call at morn with clarion sound.

Mien asal ka khaas Somnati, abaa merey Laati-o-Manati.
(Morad hai bott parast.)
:
I am by breed a pure and trite Somnati,

ancestors mine were both Lati and Manati.

Tou Sayyad-e-Hashami ki aulaad,
meyri kaff-e-khak Baraman-zaad.
You hail from Hashemite Prophet's race,
my origin from Brahmans I have to trace.
43



Hai falsafah meyrey aab-o-gill mein,
poshidah hai raishah-haey dil mein.
Philosophy is my body's essential part;
it is rooted deep in fibres of my heart.

Iqbal agarchih bey honar hai,
oss ki rug rug sey ba-khabar hai.
lqbal devoid of skill and craft though be,
through every vein of thought can fully see.

Shoalah hai terey janon ka bey soz,
sonn mojh sey yeh noktah-e-dil afroz.

:
(Dil ko roshan karney wala.)

The frenzy in your breast is shorn of glow,

this heart illuming point you ought to know.

Anjaam-e-khird hai bey hazoori,
hai falsafah zindagi sey doori.
Intellect leads a man from God astray;
philosophy from grasping facts keeps away.

Afkaar kay naghma-haey bey sout,

44

hein zouq-e-amal kay waastey mout.

(Awaaz kay baghair.) :

Dumb strains produced by calm and serious,

thought, slay zeal for active life and achieve not aught.

Deen maslak-e-zindagi ki taqwim,

(Mazbooti.) :

Deen serr-e-Muhammad (S.A.W.)-o-Brahim (A.S.)

True faith and creed give strength to earthly
Abraham and Prophets' Seal guide to face its strife.

Dil dar sakhon-e-Muhammadi bund,
ay por-e-Ali, z-Bu Ali chund.

(
) ((
[Tamaam saharey chhorr kar dil ko Muhammad (S.A.W,)
kay arshadaat sey wabastah kar deyna chahiay,
ay Ali (R.A.) ki aulad Bu Ali jaissey falsafah
kay peichhay nah chalna chahiey.)
Ali's son, you are deceived by Avicenna's thought,
give ears to what the Holy Prophet taught.

' '
Chon deidah-e-rahbein nadaari,
Quaid Qarshi beh az Bokhari.

45

[Jabb tojhey rastah deikhney waali ankhh mayassr naheen

tuo Bokhari kay bajaey Quraishi ko apna rahnoma bana leyna he
achha hai.]
(Farsi kay ashaar Hakim Khaqani ki Tohfah al-Araqain sey hein.)
You can not see the path you have to tread,
so choose a guide from tribe of Koraish instead.
(Persian verses are from Khaqanis Tohfah al-Araqain.)
(Translated by Syed Akbar Ali Shah)
ONENESS OF GOD
Tawhid :

Zindah qowwat thhi jahan mein yehi Tawhid kabhi,
aaj kaya hai, faqat ekk maslah-e-Ilm-ul-Kalam.

(Woh ilm jiss mein Islami aqaid ko

dalilon kay zariay sey saabit kiya jaata hai.)

There were times when God's oneness
was a living force in world of clay:
But subtle points by pedants raised
have changed the trend of times today.

Roshan iss zou sey agar zolmat-e-kirdar nah ho,
khod Mosliman sey hai poshidah Mosliman ka moqam.

46


(Roshani.) :

If conduct dark is not illumed by means of bright and dazzling glow

it means that rank of Muslim true he himself also does not know.

!

Mien ney ay mir-e-sepah! Teyri sepah deikhhi hai,
qol ho Allah,* ki shamshir sey khali hai niyam.

(*Surah Akhlas ki taraf asharah hai.)

O Marshal of this great array,

I have descried your mighty hordes

they don't repeat Say God is One,
their sheaths devoid of piercing swords.

Aah iss raaz sey waqaf hai nah Mulla, nah Faqih,
wahdat afkaar ki bey wahdat-e-kirdar hai Khaam.
The Mullah and Jurist both alas
about this fact are not aware;
as long as thoughts are not the same;
the ripeness of acts leads nowhere.

Quom kaya cheez hai, quomon ki imamat kaya hai,
iss ko kaya samajhein yeh bicharey duo rakaat kay imam.
The Mullahs who lead prayers brief,
don't know a nation's goal and aim.
How can they learn a nation's weight,
when things like this they do not claim?
(Translated by Syed Akbar Ali Shah)

47

THE MYSTIC
Sufi sey :

Teri nigah mein hai moajzaat ki dunya,
meri nigah mein hai hadsaat ki dunya.
Your eyes are fixed on miracles that amaze,
but world of events strange attracts my gaze.

Takhiyalat ki dunya gharib hai,
laikan gharib-ter hai hayat-o-momat ki dunya.

(Zindagi aur mout.) :

No doubt, the world of thought is strange and queer,

but world of Life and Death more odd appear.

Ajab naheen keh badal dey ossey nigah teri,
bola rehi hai tojhey momkinat ki dunya.
A call to you is sent by World of Chance;
perhaps you may transmute it with your glance.
(Translated by Syed Akbar Ali Shah)
MYSTICISM
Tasawwuf

Yeh hikmat-e-malkooti, yeh ilm-e-lahooti,
48

Haram kay dard ka darman naheen tou kochh bhi naheen.

(Farishton ki dunya; morad hai pakeezah.)

If angelic art and celestial lore the ills of Muslims can not cure,
worthless they are and of no use, of fact so true you must be sure.

Yeh zikr-e-neim shabbi, yeh moraqbay, yeh saroor,
teri khudi kay nigahban naheen tuo kochh bhi naheen.

:
(Adhi raat ki ibadat.)

Your reveries deep and rapture sweet,

your worship at the midst of night,
if fail to keep a watch on Self,
are useless quite and have value slight.

Yeh aql, jo meh-o-parvin ka khheilti hai shikar,
sharik shorash-e-penhan naheen tuo kochh bhi naheen.

(Chand aur sitarey.) :

The intellect can cast its noose on the Pleiades and the Moon
if heart is b'reft of love for God, it is not a worthy gift and boon.

''

Khird ney kaeh bhi diya la ilah tuo kaya hasil,
dil-o-nigah Mosilman naheen tuo kochh bhi naheen.
If wit incites a man to say No God but He it brings no gain;
it has no worth at all I think, unless affirmed by heart and brain.

49



) (
Ajab naheen keh parishan hai goftgoo meyri;
farogh-e-sobh-e-parishan naheen tuo kochh bhi naheen.
(Riaz Manzil, doulat-kadah sir Raas Masood,
Bhopal mein likhhey gaey.)
No wonder great that my discourse
with distraction unbound is fraught,
if it won't spread like rays of morn,
it means such talk has value naught.
(Written in Riaz Manzil; residence of Sir Raas Masood, Bhopal.)
(Translated by Syed Akbar Ali Shah)
MUHAMMAD ALI BAB

Thhi khoob hazoor-e-ulema Bab ki taqrir,
bicharah ghalat parrhta thha aarab-e-samawaat.

(Bab ka naam Muhammad Ali thha

aur oss ney Mehdi-e-Mooud honay ka daawa kiya thha.)

)Lafzi maani roshan karna;

istilah mein Arabi kay haroof-e-tahaji ki harkaat;

yaani zir, zabar, paish.)
Before assembled Muslim priests,

50

Bab made a speech with apt remarks

that fellow could not read aright
'Samawats' with its syntactic marks.

Oss ki ghalati per ulema thhey motbassam;
bola, tumhein maaloom naheen meyrey moqamaat.
The scholars smiled with contempt
at stupid error that he made.
He said with courage and aplomb,
they knew not his spiritual grade.

Abb meyri imamat kay tassadaq mein hein azad,
mehboos thhey aarab mein Quran kay ayaat.
The verses of the Holy Book by desinential marks were bound;
they were ransomed and set free
for sake of guidance true and sound.
(Translated by Syed Akbar Ali Shah)
TO ELDER OF THE SHRINE
Ay Pir-e-Haram

!

Ay Pir-e-Haram! Rasm-o-reh khanqehi chhorr,
maqsood samajh meyri nawaey sehari ka.
O Shaikh, who tend the Holy Shrine,
discard these monkish modes of thine;
grasp what morning songs denote,
what aim or end I would promote.

51



Allah rakhhey teyrey jawanon ko salamat,
dey onn ko sabaq-e-khod shikni, khod nigri ka.

(Apney aap ko torrna;

morad hai insan ko gharoor aur takabar sey pak karna.)

)Apney aap ko deikhhna; morad hai apney aap ki pehchan.)

May God preserve the youth you guide,
and may they all by Faith abide!
Restraint and order you must teach
to shun conceit you ought to preach.

Tou onn ko sikhha khara shigafi kay tariqay,
Maghrib ney sikhhaya onnhein fun shishah gari ka.

:
(Sakht pathar mein sorakh karna.)
Those who blow on glass in West

have taught the youth repose and rest;

let them imbibe to bear the shocks,
and cut the stones and hew the rocks.

Dil torr gaeyi onn ki duo sadiyuon ki ghulami,
daaro koeyi soch onn ki parishan nazari ka.
(Dawa.) :

52

The foreign Yoke that ran for periods long

has drained the blood or heart, so strong.
Think of some cure, panacea or aught
to bring to end their sight distraught.

Kaeh jaata hon mein zor-e-janon mein terey asrar,
mojh ko bhi silah dey meri aashoftah sari ka.
In fits of frenzy strong and great of mysteries, God I start to Prate,
bestow on my distracted brain some recompense for this pain.
(Translated by Syed Akbar Ali Shah)
HUSSAIN AHMAD
This is the only poem taken from Armoghan-e-Hijaz, Urdu which was
written by Allamah Iqbal when Jamiyat-e-Ulema Hind opposed the two
nation theory. Maulana Hussain Ahmed Madni was one of the ulema who
opposed the demand of separate homeland of Muslims. He was Shaikh-ulHadis in Deoband and he started delivering speeches in favour of watan
over religion, it gravely hurt Allamah and he expressed his sentiments in
these line.

!
Ajam hanoz nadanad ramoz-e-Deen, vernah

z-Deoband Hussain
Ahmad! Ein chih bu-al-ajabi ast.

(
[Molk-e-Arab sey bahar ka alaqah

53

abhi takk Deen-e-Islam ki haqiqi ramz ko naheen pa saka,

agar pa choka hota tuo
Deoband kay Islami madrassah kay Husain Ahmad Madni
yeh taajab waali baat nah kartey
keh millat ka taalaq watan sey hai mazhab sey naheen.
Yeh onn kay monh sey kaya hairan kon baat nikli hai.)
Yet non-Arabs know not the deens hid signs,
from Devband Ahmad the mans odd line.

Sarood ber sar-e-menber keh millat az watan ast,

(
(

chih bikhabar z-moqam-e-Muhammad Arabi (S.A.W.) ast.

[(Maulana Hussain Ahmad ney)

masjid kay menber per khharrey ho kar,

jahan sey haq ki aw,az boland honi chahiay thhi,
yeh baatili taqrir jo dilkash andaaz mein jhoom jhoom kar ki
keh Musliman quom ki quomiyat ki boniyad watan hai
nah keh oss ka Deen ya Tawhid-e-Elahi.)
He sings on pulpit, Nation is known by land,
he queer, knew not land, of the Prophet Grand.

Ba-Mostafavi barsan khwaish ra keh Deen hamah oo-st,
agar beh oo naraseidi, tamaam Bu-Lahabi ast.

54

()

) (

)

(

[(Hussain Ahmad aur tamaam Muslimanon ko mokhatib kartey hoey)

Apney aap ko Mohammad (S.A.W.) takk ponhchao;
morad hai apni zindagi kay her shoabey mein
chahey woh khafi ho ya jalli,
zahar ho keh baatan Quran-o-Sunnat kay zariay diay gaey
Nabi (S.A.W.) kay nizam ko paish-e-nazar rakhho.
Agar aisa naheen karo gay
aur oss sey hut kar fikr-o-amal ki koeyi dunya basao gay,
tuo chahey woh duniyavi eitibar sey aur zaharan
kitni he dilkash kiyuon nah ho Abu Lahab ki dunya ho-gi.)
To Mustafa reach, to him belongs deed,
if you didnt reach him, you are Bu Lahb clean.
(Translated by Q A Kabir)
18th May, 2013

55

INQILAB
LEADERS
PART TWO
This chapter contains poetical works from the book Payam-e-Mashriq,
except the one at the end which is from Zabur-e-Ajam. Two points are worth
mention here; one, in every poetical work Allamah has a word or two of
advice for religious leaders. Nothing has been said as mere criticism and
condemnation. Two, in Payam-e-Mashriq, Allamah has also addressed poets
along with Sufis and Mullas
THE TULIP OF SINAI QUATRAINS

*****(128)*****

Z-mun go Sufiyan-e-basafa ra,
Khoda joeyan maani aashna ra.
Ghulam himmat-e-aan khod parastam,

(
keh ba noor-e-khudi beinad Khoda ra.

[Meyri taraf sey Sufiyan-e-ba safa sey kaho,

56

woh jo Allah Taala kay motlashi aur haqiqat aashna hein.

Mien aissey khod-parast ki himmat ko kharaj-e-tehsin paish karta hon,
jo apni khudi kay noor sey Allah Taala ko deikhhta hai.]
On my behalf tell the pure-hearted Sufis;
those seekers after God and possessors of the truth:
I would humbly serve that resolute self-worshipper
who sees God in the light of his own khudi.
(Translated by M. Hadi Husain)
*****(149)*****

Rameidi az khodawandaan-e-Afrang,
walley ber gor-o-gonbad sajdah paashi.
Beh lalaeyi chonan aadat garifti,

(
)
z-sung-e-rah moulaey traashi.

[Tou Farangi khodaon sey tuo bhagta hai,

laikan qabron aur mazaron per sajday karta hai.
Tou ney aisi Hinduanah aadat ikhtiyar kar-li hai,
keh sung-e-rah sey apna khoda trashta hai.
(yehi khoda Haqiqi Khoda takk pohnchney mein rokawat hein).]
Thou hast escaped the mastery of the West
and yet to tomb and dome thou still dost pray:
57

Thou art so well inured to servitude.

Thou carvst a master of the stony way!
(Translated by M. Hadi Husain)
MAEY-E-BAQI: FOR A SUFI

Beh yakkey az Sufiya nawishtah
shoud

[Sufiyuon mein sey eik kay naam.]

Lines Addressed To a Sufi
*****(1)*****

Hawus-e-manzil-e-Laila nah tou daari-o-nah mun,

)(

jigar garmi-e-sehra nah tou daari-o-na mun.

[Laila (mehboob) ki manzil ki khwahish

nah tou rakhhta hai nah mien,

garmi-e-sehra bardaasht karney ki himmat

nah tou rakkta hai nah mien.]
Neither have I nor you the wish to go to Laylas house.
Neither have I nor you the heart to bear the desert heat.

58

Mun jawan saqi-o-tou pir-e-kohan maeykadaheyi,

bazam-e-ma tishnah-o-sehba
nah tou daari-o-nah
mun.

)(

[Mien jawan saqi hon aur

tou maeykadah (-e-tasawwuf) ka pir-e-kohan,

bazm piyasi hai laikan sharab
nah teyrey pass hai nah meyrey pass.]
I am a young wine-server and you keeper of an old wine-shop.
The company is thirsty, yet wine neither you have, nor have I.

Dil-o-Deen dar girv-e-Zehra-o-shan-e-Ajami,

) (

(
)
aatish-e-shouq-e-Sulayma nah tou daari-o-nah mun.

[Hum ney dil-o-Deen ko Ajami mehboobon

ki mohabat mein rehun rakhh diya hai,
Sulaima (Arabi mehboob) kay shouq ki aag
nah tou rakhhta hai nah mien.

(hum sabb Ajami afkaar kay dildaadah bun chokkey hein).]

We have pledged our hearts and our faith to Ajams lovely ones.
The flame of love for Sulayma burns neither you nor me.

Khazfey bowud keh az sahil-e-darya cheidaim,

danah-e-gohar-e-yakta nah tou daari-o-nah mun.

59

[Woh sungraizey thhey jo hum ney sahil-e-darya sey chonay,

gohar-e-yakta nah teyrey pass hai nah meyrey pass.]
There was an empty shell that we picked up on the seashore.
The precious pearl have neither you nor I.

Digar az Yousuf-e-gomgushtah sakhon natwaan goft,

tapash-e-khoon-e-Zulaikha nah tou daari-o-nah mun.

[Abb Yousuf-e-gom gashtah ki baat naheen ki ja sakti,

kiyuonkeh khoon-e-Zulaikha ki tapash
nah tojh mein hai nah mojh mein.]
Do not talk any more about the Joseph we have lost.
The warmth of a Zulaikhas heart have neither you nor I.

Beh keh ba noor-e-chiragh-e-teh-e-damaan saazaim,

( )(

taqat-e-jalwah-e-Seina nah tou daari-o-nah mun.

[Behtar hai keh hum daman kay neichay chhopay hoay

chiragh ki roshni per iktifa karein,

kiyuonkeh tajali (-e-Wadi)-e-Seina bardaasht karney ki taqat

nah tou rakhhta hai nah mien.]
It is best that we make do with a lamp
that has our garments skirt for shade.
The power to face Sinais lamp have neither you nor I.
(Translated by M. Hadi Husain)

60

*****(2)*****

Dalil-e-manzil-e-shouqam beh damnam aawaiz,

sharar z-atish naabam bakhak-e-khwaish aamaiz.

[Mien manzil-e-shouq ka rahber hon, meyra daman pakarr ley;

khalis aag ka sharar hon, mojhey apni khak mein mila ley.]
I am a guidepost to the goal of hearts desire.
Adhere to me. Mix with your dust a spark of my pure fire.

Aroos-e-lalah baroon aamad az sara chih naaz,

( (

(
biya keh jan-e-tou sozam z-harf-e-shouq angaiz.\

[Meyri awaz sey aroos-e-lalah hojlah-e-naaz sey bahar aa-gaeyi,

aa-keh mien apney shouq angaiz ashaar sey teyri jan ko bhi jala don.]
The tulip-bride has come out of its boudoir.
Come, let me fire your soul with passion-stimulating talk.

Beher zamanah beh asloob-e-tazah migoeyand,
haqayat-e-ghum-e-Farhad-o-ishrat-e-Pervaiz.

[Ghum-e-Farhad aur ishrat-e-Pervaiz ki kahani,

her dour mein naey andaaz sey biyan ki jaati hai.]
The tale of Farhads grief and of Parvezs happiness
61

is told in every age in different ways.

Agarchih zadah-e-Hindam, farogh-e-chashm-e-mun ast,

z-khak-e-pak Bokhara-o-Kabul-o-Tabraiz.

[Agarchih mien Hind mein paida hoa hon

magar meyri ankhh,

Bokhara, Kabul, aur Tabraiz ki khak-e-pak

sey roshan hai.]
Though born in India, I draw my inspiration
from the hallowed dust of Kabul and Bokhara and Tabriz.
(Translated by M. Hadi Husain)
*****(3)*****

Dar jahan-e-dil-e-ma dour-e-qamar paida neist,
inqilaabeist walley
paida neist.
shaam-o-sehar

) (
[Hamarey dil kay jahan mein

koeyi aisa qamar naheen jo ghhat-ta barrhta ho,

yahan inqilab aatey hein magar onn ka taaloq
sobh-o-shaam (gardish-e-aftaq) sey naheen.]
In the world of our heart there are no phases of the moon.
There is a revolution, but no morning and no evening.

Waaey aan qaflah kaz dooni-e-himmat mikhwast,
62

rehgozaarey keh dar-o-haich khatar paida neist.

[Afsos oss qaflay per jo apni kum himmati kay bais,

aisa rastah chahta hai jiss mein koeyi khatrah nah ho.]
Woe to the caravan which, lacking enterprise,
looks for a road that is not dangerous.

Bagozar az aql-o-dar aawaiz bamouj-e-yum-e-ishq,

keh dar aan jooey tunak mayah gohar paida neist.

[Aql sey aagay gozar kar behar-e-ishq ki mouj sey takra,

kiyuonkeh aql ki kum-aab nadi mein koeyi moti naheen.]
Abandon reason and become embroiled
in the waves of the sea of Love,
in reasons little stream there are no pearls.

Aan-chih maqsood-e-tug-o-taaz-e-khiyal-e-mun-o-tost,
hust dar deidah-o-manind-e-nazar
paida neist.

()(

[Jo meyrey aur teyrey afkaar ki tug-o-taaz

ka maqsood hai (Allah Taala),
hai woh hamari nazar mein,
magar nazar ki tarah nazar naheen aata.]
Whatever is the object of the strivings of our
thought is in our eyes, but like our sight invisible.
63

(Translated by M. Hadi Husain)

*****(4)*****

Giriyah-e-ma bey asar, nalah-e-ma narasast,

hasil-e-ein soz-o-saaz yakk dil khoonin nawast.

[Hamara giriyah bey asar hai, hamari faryaad narasa hai;

iss saarey soz-o-saaz ka hasil bus eik dil hai,
jiss ki nawa khoonein hai.]
Our wailing is without effect, and fruitless are our cries.
The gain from all this ardency:
A heart whose songs are steeped in blood.

Dar talbash dil tapeid, Deir-o-Haram aafrid,

)(

ma ba tamana-e-oo, oo ba tamana-e-mast.

[Oss (Allah Taala) ki talab mein hamara dil tarrpa

tuo oss ney Deir-o-Haram bana ley,
hum oss ki tamanna mein muray ja rehey hein
aur woh hamara nazarah kar raha hai.]

In fervent quest of Him the heart created temple and Harem.

We long for Him: He watches us with unconcern.

Pardagiyan-e-bey hijab, mun beh khudi dar shodam,
64

!

ishq-e-ghayooram nigar! Meil-e-tamasha karast.

[Woh jo parday mein thhey woh bey hijab hein

aur mien apni khudi mein mastoor ho choka hon,

ay meyrey ishq-e-ghayoor deikhh! Nazarey ka shouq kissey hai.]
The veiled ones have unveiled themselves,
while I have gone into my selfs retreat.
Look at my self-respecting love.
Who is fond of display say, they or I?

Motrab-e-maeykhanah dosh noktah-e-dilkash sarood,

(
badah chasheidan khatast badah kashidan rawast.

[Maeykhaney kay motrab ney kall raat

geet mein eik dilkash noktah sonaya,
keh sharab chakhhna ghalat hai,
sharab kashid karna jaaiz hai.]

The singer at the tavern made a subtle point last night.

He said: The tasting of wine is a sin; the drinking of it none.

Zindagi-e-rahrawaan dar tug-o-taaz ast-o-bus,

qaflah-e-mouj ra jadah-o-manzil kojast.

[Mosafiron ki zindagi sirf jadd-o-jehud mein hai,

jaissey mouj kay qafaley ka nah koeyi rastah hai nah manzil.]
65

Wayfarers life consists in hurrying from place to place.

The caravan of waves has no road and no goal.

Shoalah dar geir zadd ber khas-o-khashaak-e-mun,

' ( ( ' (

Murshid-e-Rumi keh goft manzil-e-ma Kibriyast.

[Morshid Rumi ney yeh kaeh kar keh

hamari manzil Allah Taala hein,

hamarey afkaar kay khas-o-khashaak

per aisa shoalah phhainka hai
jiss ney onnhein jala kar raakhh kar diya hai.]
Our goal is God. This saying of the guide of Rum
was like a flame flung at the straw that is my self.
(Translated by M. Hadi Husain)
*****(5)*****

Soz-e-sakhon z-nalah-e-mustanah-e-dil ast,

)(
ein shamaa ra farogh z-pervanah-e-dil ast.

[Dil kay nalah-e-mustanah he sey sakhon mein soz paida hota hai,
iss shamaa (sakhon) ki chamak pervanah-e-dil he kay sabab hai.]
The fervent quality of verse comes from the hearts ecstatic cry.
This candle is alight thanks to the heart, which is its moth.

66



Mosht-e-gillaim-o-zouq-e-foghaney nadashtaim,
goghaey ma z-gardish-e-paimanah-e-dil
ast.

[Hum mothhi bhar khak hein

aur khak zouq-e-foghan naheen rakhhti,

hamari saari haey-o-ho
paimanah-e-dil ki gardish kay sabab sey hai.]
A handful of mere dust, we had no gusto for lament.
Our clamour is all due to the rotation of the hearts wine-cup.

Ein teirah khakdaan keh jahan naam kardaheyi,
farsoodah paikarey z-sanam khanah-e-dil ast.

[Yeh tareek khakdan jiss ka naam tum ney jahan rakhha hai,
sanam khanah-e-dil ka eik boseidah bott hai.]
This dark abode of dust, which you have named the world,
is just a worn-out image from the idol-temple of the heart.

Andar rasad nashistah hakim-e-sitarah bein,
dar jostjooey sarhad-e-veranah-e-dil
ast.

[Yeh jo ilm-e-najoom ka maaher

apni rasadgah mein baithha hoa hai,

67

yeh abhi veranah-e-dil ki sarhad ki talash mein hai.]

Sitting in his observatory, the star-gazing astronomer
is looking for the boundary of the hearts wilderness.

Lahootiyan aseer-e-kamand-e-oo,

)(

Sufi halak-e-shaiwah-e-Turkanah-e-dil ast.

[Farishtey iss (dil) ki kamand-e-nigah kay aseer hein,

Sufi bhi dil he kay daliranah andaaz kay koshtah hein.]
Celestial beings are caught in the lasso of His glance.
The Sufi is a victim of the depredations of the heart.

Mehmood Ghaznavi keh sanam khanah-ha shikast,

(
)

Zonnari-e-bottan-e-sanam khanah-e-dil ast.

[Mehmood Ghaznavi jiss ney kaeyi bottkhaney torrey,

woh bhi sanam khanah-e-dil ka zonnari (gariftar) hai.]
Mahmud of Ghazna, who razed idol-houses to the ground,
himself became a votary of the hearts idol-house.

Ghafil terey z-mard-e-Musliman nadeidah-um,
dil dar miyan-e-seinah-o-biganah-e-dil
ast.

[Mien ney kissi ko Musliman sey ziyadah ghafil naheen deikhha,

68

seinay mein dil moujood hai, magar oss sey na-ashna hai.]
One more insouciant than the Muslim I have never seen.
He has a heart in his breast, yet he is a stranger to the heart.
(Translated by M. Hadi Husain)
*****(6)*****

Sitwat az koh sitanand-o-bakaahey bakhshand,
kullah-e-Jam beh
gadaey sar-e-raahey bakhshand.

[Paharr sey sitwat chhein kar tinkay ko bakhsh deytey hein,

Jamshaid ko taj gadaey sar-e-rah ko dey deytey hein.]
The majesty is snatched away from mountains
and bestowed on leaves of grass.
A royal crown is put on the head of a roadside beggar.

Dar reh ishq falan ibn-e-falan cheezay neist,
yadd-e-baizaey
Kalimay
beh siyahey bakhshand.

) (

)( ) (
[Ishq ki rah mein falan ibn-e-falan
(hasab nasab) koeyi cheez naheen,
Kalim (A.S.) ka yadd-e-baiza
Hubshi (ghulam) ko ataa kar deytey hein.]
In Loves way who is who is of little account.
The white palm of a Moses is conferred on a black man.

69



Gah shahi beh jigar goshah-e-sultan nadehand,

) (
gah bashad keh bazindaani chahey bakhshand.

[Kabhi sultan kay baitey ko bhi padshahat naheen deytey,

aur kabhi kooein mein giray hoay shakhs (Yousuf A.S.)
ko hakoomat bakhsh deytey hein.]

Sometimes kingship is not bestowed on the son of a king;

sometimes it is bestowed upon a prisoner in a well.

Faqr ra neiz jahanbaan-o-jahangir konand,
keh beh ein rah nashin taigh-e-nigahey
bakhshand.

[Faqir ko bhi hokamrani aur sultanat dey deytey hein,

kiyuonkeh iss rah nashin ko nigah ki talwar bakhshtey hein.]
A wayside beggar may be turned into a conqueror and ruler of the world
by having granted to his eyes the cutting power of a sword.

Ishq pamaal-e-khird gasht-o-jahan deigar shoud,

bowud aya keh mera rokhsat-e-aahey bakhshand.

[Ishq aql kay haathon pamaal ho gaya aur jahan badal gaya,
ho sakta hai keh mojhey pher aah-o-faryaad ki ajazat mil jaaey.]
Love has been overthrown by reason,
70

and the world is upside down.

It may be that I shall be given freedom to wail over this.
(Translated by M. Hadi Husain)
*****(7)*****

Nah Tou andar Haram gunji nah dar bottkhanah mi-aeyi,

( (

wlaikan sooey mushtaqaan chih mushtaqanah mi-aeyi.

[Nah Aap Haram mein samatey hein,

nah bottkhanah mein aatey hein,

laikan apney chahney waalon ki jaanib

kis shouq sey barrhtey hein.
(Hadis-e-Qudsi hai Allah Taala farmatey hein
Mien aasman aur zamin mein naheen samata
magar Momin kay qalb mein sama jaata hon;
jo meyri taraf eik qadam barrhata hai,
Mien oss ki taraf dus qadam barrhata hon.)]
You cannot fit into the Harem, nor into the idol-house.
But O how eagerly you come to those who seek you eagerly.

Qadam bidaak-ter neh dar harim-e-jan-e-mushtaqaan,
71

Tou sahib-e-khanaheyi aakhar chira dozzdanah mi-aeyi.

[Apney chahney waalon kay harim-e-jan mein
bibaaki sey qadam rakhhiay,
Aap iss dil kay malik hein,
chhop chhop kay kiyuon aatey hein.]

Set foot more boldly in the sanctum of your lovers hearts.

You are the master of the house.
Why do you come in stealthily?

Bagharat mibari sarmayah-e-tasbih khwanan ra,

beh shabkhoon-e-dil-e-zonnariyan Turkanah mi-aeyi.

) (

[Kabhi Aap tassbih khwanon ka (hasil kiya)
sarmayah-e-hayat gharat kar deytey hein,
aur kabhi zonnariyuon kay dil per
bibakanah shabkhoon maartey hein.]
You plunder the possessions of the Sayers of the rosary,
and you make night-raids
on the hearts of wearers of the sacred thread.

Gehey sadd lashkar angaizi keh khoon-e-dostaan raizi,

) ( (
gehey dar anjuman ba shishah-o-paimanah mi-aeyi.

[Kabhi Aap suo lashkar khharrey kar deytey hein

72

ta-keh apney doston ka khoon bahaein,

aur kabhi (zikr ki) majlis mein
jahan shishah-o-paimanah chal raha hota hai, aa-jatey hein.]
Sometimes you raise a hundred hosts
to shed the blood of friends,
and sometimes come into the company equipped
with measure and with cups.

Tou ber nakhal-e-Kalimey bey mahaba shoalah mi-raizi,
Tou ber shamaa-e-yateemay surat-e-pervanah
miaeyi.

)( (

) (
[Aap Kalim (A.S.) kay nakhal per

bidraigh shoalah gira deytey hein,

magar shamaa-e-yateem (S.A.W.) per
pervaaney ki manind bar bar aatey hein.]
On the bush of a Moses you hurl flames so ruthlessly,
and to the candle of an orphan you come gladly like a moth.

Biya Iqbal jaamey az khomastan-e-khudi dar kash,

tou az maeykhanah-e-Maghrib z-khod biganah mi-aeyi.

[Iqbal aa, aur khudi kay maeykhanah sey

eik jaam nosh kar,

kiyuokeh tou Maghrib kay sharab khanah sey

iss tarah aya hai keh apney aap ko bhool choka hai.]
Come; quaff a cup of wine, Iqbal,
73

from the wine-cellar of the self.

You are back from the tavern of the West
a stranger to yourself.
(Translated by M. Hadi Husain)
*****(8)*****

Tabb-o-taab-e-bottkadah-e-Ajam narasad basoz-o-godaaz-e-mun,

) (

(
)

(
)

keh bayakk nigah-e-Mohammad Arabi (S.A.W.) garift Hijaz-e-mun.

[Bottkhadah (-e-afkaar)-e-Ajam ki chamak damak

meyrey soz-o-godaaz ko naheen pohnch sakti,
Hazoor-e-Akram (S.A.W.) ney eik nigah sey
meyrey (dil kay) Hijaz ko fatah kar liya hai.]
The animation in the idol-temple of Ajam
does not match the great ardour of my heart,
for with one glance Muhammad of Arabia
has conquered the Hijaz that is in me.

Chihkonam keh aql-e-bahanah joo girhay beh rooey girah zanud;

) (! )( (

nazarey keh gardish-e-chasham-e-tou shiknad talism-e-majaaz ra.

[Mien kaya karon? Meyri bahanah-saaz aql

oljhanon per oljhanein barrha rehi hai,

Hazoor (S.A.W.)! Mojh per nazar (-e-karam) farmaein

keh aap ki nigah sey meyrey majaz ka talism toot jaey.]
74

What shall I do?

The wily intellect has tied me up in knots.
One glance, I pray.
The motion of your eye perhaps will break its fictions spell.

Narasad fasoon-gari khird beh tapeidan dil-e-zindaheyi,

z-kanisht-e-falsafiyan
dar aa-beharaim-e-soz-o-godaaz-e-mun.

) (
[Khird ki jadoo-gari, dil-e-zindah ki tarrap ko naheen pohnchti,
falsafiyuon kay Kanisht (Yahoodiyuon ka maabod)
sey meyrey soz-o-saaz kay Haram mein aa-ja.]
The magic tricks of reason do not touch the fervour of a living heart.
Forsake the temple of philosophy,
and come into the sanctum of my heart.
(Translated by M. Hadi Husain)
*****(9)*****

Misal-e-aeinah mashou mehav-e-jamal digraan,
az dil-o-deidah frou shaway khiyal-e-digraan.

( (
)
[Aeinah ki manind dosron kay hosn mein mehv nah ho,
dosron ka khiyal apney deidah-o-dil sey nikaal dey.
(Nah kissi ki taraf nazar othha kay deikhh,

75

nah kissi ko apney dil mein jagah dey.)]

Do not be like a mirror, which is taken up with others beauty.
Cast away the thought of others from your mind.

Aatish az nalah-e-morghan-e-Haram gir-o-basoz,
ashiyaney keh nehaadey nehal-e-digraan.

[Ay woh shakhs! Jiss ney

dosron kay darakht per ashiyanah bana rakhha hai,

Haram kay parindon ki foghan sey asar pazir ho
aur apney aap ko iss sey jala dey.]
Acquire fire from the singing of the Harem birds,
and burn away the nest
that you have built in other peoples tree.

Dar jahan-e-baal-o-per-e-khwaish kashodan aamoz,
keh paridan natwaan ba per-o-baal-e-digaraan.

[Dunya mein apney baal-o-per khholna seikhh,

dosron kay baal-o-per sey orra naheen ja sakta.]
In this world learn to unfurl your own wings,
for you can never fly with others wings.

Mard-e-azadam-o-aan gonah ghayooram keh mera,
76

mi-tawaan kosht bayakk

jaam-e-zalal-e-digaraan.

)
(

(
)

[Mien mard-e-azad hon aur itna ghayoor hon keh mojhey

dosron ka eik jaam (sharab-e-) saafi dey kar khatum kiya ja sakta hai.
(Kissi ka ihsan othhana meyri mout hai.)]
I am an independent man and am so self-respecting too
that you could kill me with a glass of water
that belonged to someone else.

Ay keh nazdik-ter az jani-o-penhan z-nigah,

bajoz tou khoshtaram ayad z-wisal-e-digaraan.

[Ay woh Zaat! Jo hamari rug-e-jan sey qarib-ter hai,

magar hamari nigah sey ojhal hai,
mojhey Aap ka hijr
dosron kay wasl sey ziyadah piyara hai.]
O You, closer to my soul than all else,
yet hidden from my sight,
your separation from me is dearer to me
than union with all others.
(Translated by M. Hadi Husain)
*****(10)*****

77



Jahan-e-ishq nah meeri nah sarwari danad,
hamein bus ast keh aein-e-chaakri danad.

[Ishq ki dunya mein nah koeyi Mir hai, nah Sardar,

iss jahan mein sirf khidmat gozari ka qanoon chalta hai.]
No lordship and no mastership does the world of Love know.
It is enough that it knows how to serve.

Nah her keh touf-e-bottey kard-o-bost zonnarey,
sanam parasti-o-adaab-e-kaafri
danad.

[Zaroori naheen keh jo koeyi zonnar baandh kar

bott kay gird pherey,

woh sanam parasti bhi aur adaab-e-kafri bhi jaanta ho.]

Not everyone who walks around an idol
and ties the sacred thread around his neck
can claim to know the rules of idol-worship and of unbelief.

Hazaar Khyber-o-sadd azzdar ast einja,

) (

nah her keh naan-e-javein khord Haidari danad.

[Yahan hazaron Khyber aur sainkarron azzdar (hithiyar) hein,

jao ki rooti khhaney wala her shakhs andaaz-e-Haidari naheen jaanta.]
78

There are a thousand Khybers here, a hundred kinds of dragons too.

Not everyone who lives on barley bread can know a Hyders ways.

Bachashm-e-ehl-e-nazar az Sikandar afzoon ast,
gadagarey keh maal-e-Sikandari
danad.

[Sahib-e-nazar lougon ki nigah mein her woh gadagar,

jo Sikandari ka anjaam jaanta hai, Sikandar sey barrh kar hai.]
Better than Alexander in the eyes of the wise is a man, be he a beggar,
who knows what the end of Alexanderism is.

Beh oshwah-haey jawanaan mah-e-seima cheist?

(
)
(

Dar aa-beh halqah-e-piray keh dilbari danad.

[Chaand chehrah naujawanon ki adaon mein kaya rakhha hai,

(mojh jaissey) pir kay halqah mein aa, jo dilbari jaanta hai.]
What is there in the blandishments of fair-faced youth?
Come; join the circle of an old man who knows how to conquer hearts.

Farang shishah-gari kard-o-jaam-o-mina raikht,

(
(

beh hairatam keh hamein shishah ra pari danad.

[Farang ney shishah-gari ki aur jaam-o-mina bana leay,

mien hairan hon keh abb woh issi shishah ko

79

pari (hosein makhlooq) samajhta hai.]

The West makes glass, and fashions jars and cups.
I am surprised it thinks the glass itself to be the fairy in the glass.

Chih goeymat z-Musliman na Muslimaney,

( )( (

joz ein keh por-e-Khalil ast-o-Azari danad.

[Iss na-Musliman, Musliman ki kaya baat karon,

yehi keh sakta hon
keh yeh Khalil (A.S.) ki aulaad ho kar
Azari paishah ikhtiyar kiay hoay hai.]
What can I say about a Muslim
who is not a Muslim in his ways,
save this that, though a scion of Abraham,
he follows Azars way of life.

Yakkey beh ghum kadah-e-mun gozar kon-o-banigar,

( ) (

sitarah sokhtaheyi kimiya-gari danad.

[Zara meyrey ghum-kadah mein aa-kar deikhh,

keh yeh badqismat kimiya-gari (ka fun) jaanta hai.]
Come into my abode of woes just for a while
and see how well an ill-starred man has mastered alchemy.

Biya beh majlis-e-Iqbal-o-yakk duo saaghar kash,
80

(
)
agarchih sar na trashad qalandari danad.

[Iqbal ki majlis mein aa-kar eik duo jaam nosh kar,

agarchih oss ney sar naheen mondaya,
magar qalandari jaanta hai.
(Qalandar osstarey sey sar mondaatey thhey)]
Come and join Iqbals company, and share a drink or two with him.
Although he does not shave his head, he knows qalandars ways.
(Translated by M. Hadi Husain)
*****(11)*****

Khwajaheyi neist keh choon bandah parastarash neist,
banadaheyi neist keh choon khwajah
kharidarash
neist,

[Aaqa tabhi hai

jabb koeyi oss ki chaakri karney wala ghulam ho,

ghulam ossi surat mein ghulam hai,
jabb koeyi aaqa oss ka kharidar ho.]
There is no master who does not adore Him like a slave.
There is no slave who, if he were a master, would not bid for Him.

Garchih az Toor-o-Kalim ast biyan-e-waaiz,

81

taab-e-aan jalwah beh aeinah-e-goftarash neist.

) (

) (

[Agarchih waaiz kay biyan mein

Toor aur Kalim (A.S.) ka zikr hai,

magar oss ki goftar kay shishay mein
oss jalwah (-e-Toor) ki chamak naheen.]
Although the preacher talks a lot concerning Moses and Sinai,
the mirror of his talk does not reflect the light of that theophany.

Pir-e-ma maslehtun roo beh majaaz aaword ast,

) (

vernah ba Zehrah-washaan haich sarokarash neist.

[Hamarey pir ney maslihat sey majaaz ki taraf rokh kiya hoa hai,
vernah (dar asal) ossey hosseinon sey koeyi sarokaar naheen.]
Our guide thinks it expedient to speak in metaphors;
but otherwise he has nothing to do with fair-faced ones.

Dil beh oo bund-o-azein khirqah faroshan bagaraiz,
nashavi siad-e-ghazaley
keh z-Tatarash neist.

) (

( ) (
[Inn khirqah faroshon sey door reh

aur aissey ghazaal ko maqsood bana jo Tataar sey ho,

oss ghazaal kay shikar ka (khwahishmand) nah ho
jo Tataar sey naheen.
82

(jo moshk-e-naafah naheen rakhhta).]

Attach your heart to Him
and shun these wearers of patched clothes.
Do not become the quarry of gazelles
which do not come from His own Tartary.

Naghmah-e-aafiyat az barabt-e-mun mi-talabi,
az koja ber kasham aan
naghmah keh dar taarash neist.

(

)

[Meyrey barabt (saaz) sey aafiyat ka naghmah talab karta hai,

mien kahan sey woh naghmah paida karon jo oss kay taar mein naheen.]
You want a melody of peace played on my lute.
How am I to extract from it a tone that is not in its strings?

Dil-e-ma qashqah zud-o-Brahmaney kard walley,

aanchonaan kard keh shaistah z-naarash neist.

[Meyrey dil ney qashqah lagaya aur Brahmani ikhtiyar ki,

laikan yeh kaam iss tarah kiya jo zonnar kay shan-e-shiyaan naheen.]
My heart applied the qashqa to the brow, and took to Brahmins ways;
but did so in a manner which did not befit its sacred thread.

Ishq dar sohbat-e-maeykhanah beh goftar aayad,

z-aankeh dar deir-o-Haram mehram-e-asrarash neist.

83

[Ishq maey khaney ki majlis mein goftar mein aya,

kiyuonkeh ossey Deir-o-Haram mein koeyi mehram raaz nah mila.]
Love speaks out in the company that it finds in the tavern.
In idol-house and in Harem. It finds no confidant.
(Translated by M. Hadi Husain)
*****(12)*****

Biya keh bulbul-e-shoridah naghmah pardaaz ast,
aroos-e-lalah sarapa karishmah-o-naaz
ast.

[Othh keh bulbul-e-shoridah naghmah alaap rehi hai,

gul-e-lalah ki dulhan sarapa naaz-o-ada bani hoeyi hai.]
Come, for the love-mad nightingale is busy singing songs.
The tulip-bride is all bewitchery and grace.

Nawa z-pardah-e-ghaib ast ay moqam shanas,

nah az gulooey ghazal

khwaan nah az rug-e-saaz ast.

[Ay raag ki mostalihaat janenay waaley,

awaaz ka taaloq pardah-e-ghaib sey hai,

nah yeh ghazal khwan kay galley sey hai,
nah saaz kay taar sey.]
O connoisseur of music,
melody comes forth from strings invisible,
84

not from the singers throat,

nor from the frets of lute or harp.

Kassey keh zakhmah risanad beh taar saaz-e-hayat,

z-mun bagir keh aan bandah-e-mehram-e-raaz

ast.

[Jo shakhs saaz-e-hayat kay taar takk apna mizraab pohnchata hai,
wohi mehram-e-raaz hai, meyri yeh baat pallay baandh ley.]
Whoever strikes the strings of lifes lute with a plectrum is,
take it from me, a man who knows the mysteries.

Mera z-pardagiyan jahan khabar dadand,

walley zoban nakoshaeym keh charakh kajj baaz ast.

[Mojhey jahan kay poshidah raazon sey bakhabar kiya gaya hai,
laikan mein zoban naheen khholta kiyuonkeh asman kajj-ro hai.]
I have been given knowledge of what is behind veils in the world;
but dare not open my mouth, for the heavens are so perverse.

Sakhon-e-drosht mago dar tariq-e-yaari kosh,

( (

keh sohbat-e-mun-o-tou dar jahan-e-Khoda saaz ast.

[Drosht baat nah keh,

dosti ka tariqah ikhtiyar karney mein koshan reh,

85

kiyuonkeh iss jahan mein meyra

aur teyra mil baithhna mehaz Allah Taala ki meharbani hai.]
Do not speak harshly, try the way of amity.
That you and I are here together is a pure godsend.

Kojast manzil-e-ein khakdan-e-teerah nehaad,

) (

keh her chih hust cho raig-e-rawan beh pervaaz ast.

[Iss tareek nehaad khakdan (dunya) ki manzil kahan hai?

Keh yahan ki her cheez
raig-e-rawan ki tarah orrti chali jaa rehi hai.]
What is the destination of this dark abode of dust?
Whatever there is in it is like shifting sand.

Tunam gillay z-khiyaban-e-jannat-e-Kashmir,

dil az Harim-e-Hijaz-o-nawa z-Shiraz ast.

[Meyra badan jannat-e-Kashmir ki kiyari ka eik phhool hai,

dil Harim-e-Hijaz sey hai, aur nawa Shiraz sey.]
My body is a flower from a flower-bed in Kashmirs paradise.
My heart is from the sanctum of Hijaz. My song is from Shiraz.
(Translated by M. Hadi Husain)
*****(13)*****

86

Khakaim-o-tund siar misal-e-sitarahaim,

)(
dar neilgoon yammey beh talash kinarahaim.

[Hum khak hein, magar sitarey ki manind taiz raftar hein,

hum iss neilgon samandar (asman) mein sahil ki talash mein hein.]
We are mere dust, but planet-like we swiftly move,
and seek the shore of this blue sea.

Bood-o-nabood-e-mast z-yakk shoalah-e-hayat,

(
(
az lazzat-e-khudi cho sharar parah parahaim.

[Hamara wujood ya adm-e-wujood eik shoalah-e-hayat sey hai,

khudi ki lazzat sey hum sharar ki manind tokarrey tokarrey hotay hein.
(Her rooh Allah Taala ki rooh mein sey phhonki hoeyi hai.)]
We owe our being to a single flame of life;
but, from the joy of selfhood, we are split up as so many sparks.

Ba nooriyan bago keh z-aql-e-boland dast,

( (

ma khakiyan beh dosh-e-suriyah sawarahaim.

[Farishton sey keh duo keh hum khaki insan,

apni aql-e-boland pervaaz sey sitaron ko maskhar kar chokay hein.]
O tell the creatures of light this:
that by dint of the intellect we creatures of dust ride the stars.
87



Dar ishq ghonchahaim keh larzadd z-baad-e-sobh,
dar kaar-e-zindagi sift-e-sung-e-kharahaim.

( )(
[Ishq kay moamlah mein hum iss ghonchah ki manind hein
jo sobh ki hawa sey larz jaata hai,
laikan zindagi kay moqablah mein
hum chattan ki manind (mazboot) hein.]
In love we are buds shaking in the morning breeze;
but in the business of life we are quite as hard as granite.

Chashm aafridahaim cho nargis darein chaman,
roobund ber kosha keh sarapa nazarahaim.

[Apney chehray sey pardah hutaiay,

hum iss chaman mein nargis ki tarah

aankhh khholey sarapa nazarah hein.]
Like the narcissus we have grown eyes in this garden.
O lift the veil that hides Your face; we are all eyes for You.
(Translated by M. Hadi Husain)
*****(14)*****

Arab az sarishk-e-khoonam hamah lalah zaar bada,
Ajam rameidah boo ra nafsam bahaar bada.
88

(

(

)(

[Khoda karey keh saarey ka saara Arab

meyrey khoon millay ansoon sey lalah-zaar ho jaey,

aur Ajam kay leay, jo apni khoshboo khho choka hai
meyri nawa (naeyi) bahaar saabit ho.]
O may Arabia become a tulip-field,
thanks to my tears of blood.
May Ajam, which has lost its fragrance,
find a new spring in my breath!

Tapash ast zindagani, tapash ast javidaani,
hama zarra-haey
khakam dil-e-bey
qarar bada.

[Tapash he zindagani hai, tapash he javidaani hai,

Khoda karey keh meyrey badan ka her zarrah
dil-e-biqarar bun jaey.]
Life is all restlessness, and restlessness eternal.
May every atom of my dust become a restless heart!

Nah bajadaheyi qararash nah ba-manziley moqamash,
dil-e-mun
mosafir-e-mun keh Khodash yar bada.

!
[Nah ossey kissi raastay mein qarar aata hai,

89

nah yeh kissi manzil per thherta hai,

meyra dil, meyra mosafir,
Khoda oss ka madadgar ho!]
It does not stick to any path; it knows no halting-place.
Such is my heart, my traveler. May God be with it always!

Hazr az khird keh bundad hamah naqsh namoradi,
dil-e-ma bord beh saazey
keh gosastah taar badah.

[Oss khird sey buch jo mayuosi ka naqsh banati rehti hai;
aur apney saaz sey jiss kay taar tootey hoay hein,
hamara dil lobha leyti hai.]
Beware of reason, which creates mere images of hopelessness.
It charms us with false instruments.

Tou jawan khaam sozey, sakhonam tamaam sozey,

(
ghazaley keh mi-saraeym beh tou saazgar bada.

[Tou aisa jawan hai jiss ka soz khaam hai

aur meyra sakhon sar-ta-pa soz hai,

Khoda karey keh jo ghazal mein gaa raha hon

woh teyrey leay saazgar saabit ho.]
May their strings snap; you are a youth as yet half-baked,
and my verse is all heat.
O may the ghazals I sing prove agreeable to you.

90



Cho bajaan-e-mun dar-aeyi digar aarzoo nabeini,
magar einkeh shabnam-e-tou
yum-e-bey kinar bada.

) (
(
[Agar tou meyrey dil mein aaey

tuo yahan koeyi aarzoo nah deikhhey ga,

magar yeh keh teyri (mohabat ki) shabnam
la-mehdood samandar bun jaaey.]
In my heart, if you enter it, you will find no desire
but that the dew that is you may become a boundless sea.

Nashawud nasib-e-jaanat keh dummay qarar geirad,
tabb-o-taab-e-zindagani
beh tou aashkar bada.

[Khoda karey teyri jan ko eik lamah ka qarar nasib nah ho,
aur tou zindagi ki tabb-o-taab sey ashna ho jaaey.]
May it not be your spirits fate that it should find a moments rest!
O may the restlessness of life be evidenced to you.
(Translated by M. Hadi Husain)
*****(15)*****

Nazar-e-tou hamah taqseer-o-khird kotahi,
na-rasi joz taqazaey Kalim-ul-Lahi.

91

( ) (
[Teyri nazar saari ki saari khata hai aur teyri khird kotah,

Kalimullah kay taqazey (Hosn-e-Azal kay deidar ki khwahish)

kay baghair tou kaheen naheen pohnch sakta.]
Your seeing is all error, your wisdom all defect.
You never will get anywhere except through revelation.

Rah kor ast bakhod ghotah zun ay salik-e-rah,

jadah ra gom nakonad dar teh-e-darya maahi.

[Ay salik-e-rah! Rastah tareek hai tou apney andar ghotah-zun ho,
machhli darya ki teh mein rastah gom naheen kar deyti.]
The path is blind. Dive into yourself, traveler.
Fish never lose their way deep in the sea.

Haajatey paish-e-salatin nabord mard-e-ghayoor,
chih tawan kard keh az koh nayaid kaahi.

[Mard-e-ghayoor padshahon kay saamney
apni hajat naheen ley jaata,
kaya karey, paharr tinka naheen bun sakta.]
A self-respecting man does not go with his needs to kings.
A mountain cannot stoop to be a leaf of grass.

Ma-gozar az naghamah-e-shouqam keh bayabi daroey,
92

ramz-e-dervaishi-o-sarmayah-e-shehanshahi.

(
[Meyrey naghamah-e-shouq ko nazar andaaz nah kar,
kiyuokeh tou iss mein dervaishi ki ramz bhi paey ga
aur shehanshahi ka sarmayah bhi.]
Do not pass by my song,
for in it you will find the secret of ascetic living
and the treasured wealth of royalty.

Nafasam ba tou konad aanchih beh gul karad nasim,
agar az lazzat-e-aah-e-sehari
agaahi.

[Agar tou aah-e-sehar ki lazzat sey agah hai,

tuo meyra naghmah tojh per issi tarah asar andaaz ho-ga
jiss tarah baad-e-nasim gul per asar andaaz hoti hai.]
My breath will do to you what morning breezes do to buds,
if you know how delectable are morning sighs.

Ay falak chashm-e-tou bibaak-o-bala joost hanooz,
mi-shanasam keh tamashaey
digar mi-khwahi.

[Ay asman! Teyri ankhh mein sakhti
aur khatar pasandi hai,
mojhey yuon nazar aata hai keh
jaisey tou kissi naey tamashey ka khwahan hai.]
93

O heavens, your eyes have still a pitiless,

foreboding look.
I fear that you intend to stage one more grim show.
(Translated by M. Hadi Husain)
*****(16)*****

Sarkhosh az baadah-e-tou khom shikaney neist keh neist,
must laalein-e-tou shirin sakhoney neist keh
neist.

) (

) (
[Koeyi aisa khom-shikan naheen jo Aap (S.A.W.)
ki mohabat sey sar khosh nah ho,
koeyi aisa shirin sakhon naheen jo Aap (S.A.W.)
kay labb-e-laalein sey sarmust nah ho.]
There is no breaker of wine-jars
not merrily drunk with your wine.
There is no sweet-tongued poet
who has not sucked rapture at your ruby-tinted lips.

Dar qabaey Arabi khoshtarak aaeyi beh nigah,
raast ber qamat-e-tou
perhaney neist keh neist.

) (

) (
[Arabi qaba mein Aap (S.A.W.)

nazar mein ziyadah juchtay hein,

vernah koeyi aisa libaas naheen
jo Aap (S.A.W.) ki qamat per sajta nah ho.]
94

In Arab dress you are most pleasing to the eyes,

but there is no dress which does not suit you.

Garchih laal-e-tou khamosh ast walley chashm-e-tera,
ba dil-e-khoon shodah-e-ma sakhoney neist keh neist.

)(

( ) ( )

[Agarchih Aap (S.A.W.)

kay labb-e-laalein khamosh hein magar,

koeyi aisi baat naheen jo Aap (S.A.W.) ki chashm (-e-must)
hamarey dil-e-khon shodah sey nah karti ho.]
Your lips are silent, but your eyes are not.
O there is not a thing that
they do not say to my bleeding heart.

Ta hadis-e-tou konam bazm-e-sakhon mi-saazam,

) (
(

vernah dar khalwat-e-mun anjumaney neist keh neist.

[Mien ney iss leay bazm arastah ki hai

ta-keh Aap (S.A.W.) ki sift biyan karon,

vernah koeyi aisi anjuman naheen
jo mojhey khalwat mein mayassar nah ho.]
I hold poetic gatherings only to sing of you,
for otherwise there is no gathering
that I cannot conjure up in my solitude.

95



Ay Musliman digar eijaz-e-Sulaiman aamoz,
deidah ber khaatam-e-tou Aharmaney neist keh neist.

)(

(

( )(

[Ay Musliman duobarah Sulaiman (A.S.) ka eijaz seikhh,

kiyuonkeh koeyi aisa Aharman naheen
jiss ki nazar teyri angothhi per nah ho.
(Mashhoor hai keh Sulaiman (A.S.)
ki angothhi Shiyatein ley gaey they
jiss ki wajah sey onn kay haath sey sultanat jaati rehi.)]
O Muslim, learn again how to work miracles like Solomon.
There is no Ahriman who does not have an eye upon your ring.
(Translated by M. Hadi Husain)
*****(17)*****

Agarchih zaib-e-sarash afsar-o-kullahey neist,

gadaey kooey Tou kumter z-paadshahey neist.

[Agarchih oss ka sar taj-o-kullah sey moziyyan naheen,

magar teyri gulli ka gada kissi padshah sey kum naheen.]
Although he does not wear a crown or diadem,
the beggar in Your street is no less than a king.

96



Bakhwab-e-raftah jawanan-o-mordah dil piraan,

nasib-e-seinah-e-kas aah-e-sobhgahey neist.

[Jawan (ghaflat ki) neind mein parray hein

aur boorrhey mordah dil hein,

sobh ki aah-o-zaari kissi kay nasib mein naheen.]

The young are sleeping, while the old are dead of heart.
There is nobody in whose lot are morning sighs.

Beh ein bahanah badasht talab z-pa ma-nashin,
keh dar zamanah-e-ma aashnaey rahey neist.

[Yeh bahanah kar kay dasht-e-talab mein baithh nah ja,

keh hamarey zamaney mein koeyi aisa shakhs naheen
jo ashnaey rah ho.]
Do not sit down on seekings road on this pretext
that in our age there is no one who knows the path.

Z-waqt-e-khwaish chih ghafil nashistaheyi daryaab,
zamanaheyi keh
hisabash z-saal-o-mahey neist.

[Tou apney waqt kay baarey mein kiyuon ghafil baithha hoa hai,
97

othh aur aisa zaman pa-ley jiss ka hissab meh-o-saal sey biniaz hai.]
How unconcerned you are about your time!
Learn of a time incalculable in terms of months and years.

Darein rabaat-e-kohan chashm-e-aafiyat daari,
tera beh kashmakash-e-zindagi nigahey neist.

) (

[Iss porani saraey (dunya) mein aafiyat ki aarzoo rakhhta hai,

kaya zindagi ki kash-makash per teyri nigah naheen?]

In this old inn you look for peace!

It seems that you do not know of the struggle for existence.

Gonah-e-ma chih nawisand kaatban-e-amal,

nasib-e-ma z-jahan-e-Tou joz nigahey neist.

[Karamun kaatibin hamarah gonah kaya likhhein gay,

Aap kay jahan sey hamarey nasib
sawaey nigah kay aur kochh naheen.]
What can the angel-scribes record about our sins?

For our lot in Your world was nothing but spectator-ship.

Biya keh daman-e-Iqbal ra badast aaraim,
keh oo z-khirqah faroshaan-e-khanqahey neist.
98

( (

[Othh keh hum Iqbal ka daman thhaam lein,

kiyuonkeh woh khanqah kay khirqah faroshon sey naheen.]
Come; let us catch hold of the skirt of Iqbals robe,
for he is not one of those men
who go about in patched-up dresses at saints shrines.
(Translated by M. Hadi Husain)
*****(18)*****

Shoalah dar aaghosh daarad ishq bey pervah-e-mun,

ber nakhaizad yakk sharar az hikmat-e-naazaey mun.

[Meyra ishq-e-biniaz apni aaghosh mein shoalah rakhhta hai,

magar meyrey baanjh falsafey kay andar sey
eik sharar bhi paida naheen hota.]
My love in its abandon has a live flame in its arms.
My sterile wisdom cannot raise a single spark.

Choon tamaam aftad sarapa naaz mi-gardad niaz,
Qais ra Laila hami namand dar sehraey
mun.

[Jabb niaz takmeil pa-ley tuo woh sarapa naaz bun jaata hai,
hamarey sehra mein Qais ko Laila he kehtay hein.]
Loves meekness, when complete, is one with Beautys pride.
99

So in my desert Qais is given Laylas name.

Beher dehleez tou az Hindostan awordahum,
sajdah-e-shouqay keh khoon gardeid dar semaay mun.

) (

) (

[Aap (S.A.W.) ki dehleez kay leay mein Hindustan sey
woh sajdah-e-shouq laya hon,
jiss kay leay meyri jabeen mein
(hazaron bitaab sajdey) khon ho gaey.]
From India have I come
with an urge to prostrate myself on your threshold
an urge which has turned to blood in my brow.

Taigh-e-La dar punjah-e-ein kafir-e-deirinah deh,
baz banigar dar jahan hungamah-e-Illa-e-mun.

( (

[Iss kafir-e-deirinah kay haath mein La ki taigh dein,

pher deikhhein keh mien jahan mein Illa
sey kaya hungama barpa karta hon.]
Put into this old unbelievers hand the sword of La,
and then see how the tumult of my Illa rages in the world.

Garadishey bayad keh gardoon az zamir-e-rozgaar,
100

dosh mun baz aarad andar kisswat-e-fardaey

mun.

) (
[Asman ki aisi gardish honi chahiay

keh woh zamaney kay zamir kay andar sey

meyrey (Islam kay) maazi ko
meyrey mostaqbil kay libaas mein ley aaey.]
There ought to be a revolution for the heavens to bring again
out of times womb my yesterdays in my tomorrows guise.

Az sepeher bargahat yakk jahan-e-waafar nasib,
jalwaheyi daari daraigh az Wadi-e-Seina-e-mun.

) (

) (
[Aap (S.A.W.) ki bargah-e-boland sey
eik jahan wafar faiz pa raha hai,
laikan meyri Wadi-e-Seina Aap (S.A.W.)
kay jalway sey mehroom hai.]
The whole world benefits from Your abounding grace,
but You do not grant my Sinai any theophany at all.

Ba-Khoda dar pardah goeym ba tou goeym aashkar,

( ) ( :

) (
( !

ya Rasool-Allah (S.A.W.) oo penhan-o-tou paidaey mun.

[Allah Taala sey mien chhopa kar kehta hon

laikan Aap (S.A.W.) bermala arz karta hon:

101

Ya Rasool Allah!
Woh meyrey leay penhan hai aur Aap (S.A.W.) zaahir.]
In veiled terms do I say to God, but to you, Prophet of God, openly,
that He is all that is concealed from me, and you all that is manifest.
(Translated by M. Hadi Husain)
*****(19)*****

Bottaan-e-tazah trashidaheyi daraigh az tou,
daroon khwaish nigah deidaheyi daraigh az tou.

)(

[Tojh per afsos keh tou ney naey bott tarash leay hein,
magar (kaan-e-) dil ki khhodaeyi nah ki.]
O you have carved new images, Alas!
You have not dug into your inner self, Alas!

Chonan gadakhtaheyi az hararat-e-Afrang,

( ) (

( )

z-chashm-e-khwaish taravidaheyi daraigh az tou.

[Tojh per afsos keh tou Farang kay (afkaar ki) hararat sey
iss tarah pighhal choka hai,
keh khod apni nazar mein gir gaya hai
(ehsas-e-kumtari ka shikar ho choka hai).]
You have been melted so by the heat of the West

that you have dropped from your own eyes just like a tear. Alas!
102



Beh kochaheyi keh dehud khak ra bahaey boland,
beh neim ghamzah neiraizdaheyi daraigh az tou.

( ) (

()
[Tojh per afsos keh iss kochah (-e-Farang) mein
jo khak ko boland qimat ataa karta hai,
tou ney neim ghumzah qimat bhi naheen paeyi.
(tou Frangiyuon kay bazaar mein sasta he bikk gaya)]
In a street where mere common dust gains preciousness
You did not prove that
you were even worth an amorous half-glance. Alas!

Gariftam einkeh kitab-e-khird frou khwandi,

(
hadis-e-shouq na-fehmidaheyi daraigh az tou.

[Mien maanta hon keh tou ney aql ki saari kitab parrh li hai,
magar afsos keh tou ney mohabat-o-shouq ki baat naheen samajhi.]
I take it that you have read through the book of wisdom,
but You have not understood the meaning of Loves narrative. Alas!

Tawwaf-e-Kaabah zaddi gird-e-Deir gardeidi,

)(

nigah bakhwaish na-paichidaheyi daraigh az tou.

103

[Tou ney Kaaba ka tawwaf bhi kiya,

Deir (bottkhanah) kay gird bhi phera,
magar afsos keh tou ney apney aap per nigah nah daali.]
You went around the Kabah,
and you went around the idol-house.
But you did not engage your vision with yourself. Alas!
(Translated by M. Hadi Husain)
TRIFLES
The quake Sufis and Mullas were not the only one in the line of
Allamahs fire, he did not spare the poets as well, who are the source that
influence the culture of a society.

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

Az nizakat-haey tabaa-e-mooshigaaf-e-oo mapors,
kaz dum-e-baadey zojaj-e-shaer-e-ma bashiknad.
Kay tawanad goft sharah-e-kaarzar-e-zindagi,
mi-parad rungash-e-hobaabey choon badarya bashiknad.

( (
)

(
''

[Iss ki tabaa-e-mooshigaaf ki nizakaton kay baarey mein nah poochh,

hamarey shaer ka shishah hawa kay jhonkay sey toot jaata hai.
Woh kaisey zindagi kay kaarzar ki wazahat kar sakta hai,
104

(oss ka tou yeh haal hai keh)

durya mein bulbulah tootey tuo oss ka rung orr jaata hai.]
Do not speak to me of his sensitive, fine mind,
our poets crystal breaks at a mere breath of wind.
Of lifes grim war how can he ever tell the tale,
when at the sight of a burst bubble he turns pale?
(Translated by M. Hadi Husain)
*****(15)*****

Naqad-e-shaer dar khor-e-bazaar neist,

naan beh seim-nastaran natwaan kharid.

[Shaer ki mataa bazaar mein laaey jaaney kay qabil naheen,

gul-e-nastrun ki chandi sey roti naheen kharidi ja sakti.]
The poets product is not saleable.
The silver of a white rose will not buy you bread.
(Translated by M. Hadi Husain)
GHAZAL PART TWO
At the end a poetical work from Zabur-e-Ajam is reproduced.

*****(68)*****

Surat-garey keh paikar-e-roz-o-shabb aafrid,
az naqsh-e-ein-o-aan batamashaey khod raseid.
105

[Khaliq ney roz-o-shabb paida keay,

aur onn kay zariay apni safaat ka jalwah kiya.]
The Artist, Whose vast mind both day and night designed,
engraving these, displays upon Himself His gaze.

!

Sufi! Baroon az banigeh tareek pa baneh,
Fitrat mataa-e-khwaish
beh soudagari

kasheid.

( )

[Sufi! Tareek khanqah sey bahar nikal.
(Deikhh) Fitrat ney apna sara mataa
bazaar mein la kar saja diya hai.]
Sufi! Step out before thy dim and dusty store;
nature has merchandise to offer at what price!

Sobh-o-sitarah-o-shafaq-o-mah-o-aftab;
bey pardah jalwah-ha beh nigahey
tawaan kharid,

( )

- )(
[Sobh, shafaq, sitarey, chaand, aftab;(inn sabb) ka

bipardah jalwah faqat eik nigah sey kharida ja sakta hai.

(Nigah ho tuo bahaey nazarah kochh bhi naheen,
keh baichti naheen fitrat jamal-o-zaibaeyi. - Iqbal.)]

106

Down, and the stars and moon, nightfall, the sun at noon
all these unveiled the eye for but one glance may buy!
(Translated by A.J. Arberry)
29th May, 2013

INQILAB
LEADERS
PART THREE
Allamah addressed those responsible for the religious and spiritual
guidance of Muslims with the sole aim of stressing upon them to acquire
correct perception of Islam so that they could act as vanguard of the
revolution visualized by him. He stated that in the opening lines of Gulshine-Raz Jadid.

Beh sawad-e-deidah-e-tou nazar aafridahum mun,
beh zamir tou jahanay digar aafridahum mun.
Hamah khawaran bekhwabay keh nehan z-chash-e-anjam,
beh sarood-e-zindagani
sehar aafridahum mun.

107

(
)

)(

()
[Mien ney teyri ankhhon mein nazar paida ki hai,

mien ney teyrey zamir kay andar niya jahan takhliq kiya hai.
Shaam-e-Mashriq khwabidah hai,
magar mien ney sitaron ki moujoodgi he mein
(yaani waqt sey pehley) apney sarood-e-zindagani
(ashaar) sey sehar paida kar di hai.
(Mashriq sey amooman morad Musliman hein).]
I have imparted insight to the pupil of your eye,
and created a new world in your self;
All the East is asleep; hidden from the eyes of the stars,
I have created morning by the melody of life.
(Translated by Bashir Ahmad Dar)
That has been elaborated in the introductory lines:
INTRODUCTION
Tamhid :

Z-jan-e-khawar aan soz-e-kohan raft,

damash wamanad-o-jan-e-oo z-tun raft.

[Mashriq kay andar woh soz-e-kohan naheen raha,

sans moujood hai, magar tun sey oss ki jan nikal choki hai.]
The old ardour has disappeared from the life of the East;
108

its breath wavered and soul left its body;

Cho tasswiray keh bi-taar-e-nafas zeist,
nami
cheist.

danad keh zouq-e-zindagi

[Oss taswir ki manind, jo sans kay baghair zindah hoti hai,

woh naheen jaanta keh zouq-e-hayat kaya hai.]
Like a picture without the chain of breath
and does not know what the taste of life is.

Dilash az modaa biganah gardeid,
naey-e-oo az nawa biganah gardeid.

(
)

[Oss ka dil maqsood na-ashna (saamney koeyi maqsad naheen)

aur oss ki bansari binawa hai.]
Its heart lost desire and craving,
its flute ceased to produce notes.

Beh tarz-e-deigar az maqsood goftam,
jawab namah-e-Mehmood

goftam.

)(

[Mien ney apna maqsood mokhtalif andaaz sey biyan kiya hai,
mien ney Mehmood (Shabstari) kay sawalat ka jawab likhha hai.]
I am expressing my ideas in a different form,
109

and writing in reply to the book of Mahmud.

Z-ehad-e-shaikh ta ein rozgaray,
nizd marday bajan-e-ma shararay.

) (

)(
[Shaikh (Mehmood) kay dour sey abb takk,
kissi mard ney hamari jan ko
sharar (ishq) sey ashna naheen kiya.]
Since the time of the Shaikh,
no man has given the sparks of fire to our life.

Kafan dar ber bakhakay aarmidaim,
walley yakk fitnah-e-mehshar nadeidaim.

[Hum kafan pehnay, khak mein parrey hein,

hum ney eik fitnah-e-mehshar bhi naheen deikhha.]
We lay on the earth with shrouds around our bodies,
and did not experience a single resurrection.

Gozasht az paish-e-aan danaey Tabriz,

)(

qiyamat-ha keh rust az kisht-e-Chengaiz.

[Iss danaey Tabraiz (Mehmood) kay saamney sey

110

Chengaiz ki barpa kardah kaeyi qiyamatein gozar gaeyin.]

That wise man of Tabriz witnessed before his eyes
calamities that resulted from the invasion of Genghis.

Nigaham inqilabey deigarey deid,

taloa-e-aftaabey deigarey deid.

[Meyri nigah ney eik aur inqilab deikhha,

mien ney eik aur soraj taloa hotay paya.]
I saw a revolution of another type:
Appearance of a new sun.

Kashodam az rokh-e-maani niqabey,

badastey zarah dadam aftaabey.

[Mien ney rokh-e-maani sey pardah hata kar

zarrah kay haath mein aftab dey diya.]
I removed veil from the face of meaning,
and gave sun in the hands of a mote.

Napindaari keh mun bey badah mustam,
misal-e-shaer aan afsanah bostam.

(
111

[Yeh nah samajh keh mien baghair sharab kay must hon
aur shaeron ki manind mehaz afsanah goeyi kar raha hon.]
Dont you think I am intoxicated without wine,
and spin tales likes poets.

Nabeini khair az aan mard-e-frou dast,

keh ber mun

bost.

tohmat-e-shear-o-sakhon

[Oss pust himmat shakhs sey bhalaeyi ki
koeyi ummeid naheen,

jiss ney mojh per shear-o-sakhon ki tohmat rakhhi.]

You will see no good from a low person,
who accuses me of being a poet.

Bekooey dilbaraan kaaray nadaram,
dil-e-zaarey
ghum-e-yaarey nadaram.

[Dilbaron kay koochey sey mojhay koeyi kaam naheen,

nah meyrey pass dil-e-zaar hai, nah ghum-e-yar.]
I have nothing to do with the street of the beloved,
and do not have a grief-stricken heart
nor a longing for the beloved;

112

Nah khak-e-mun ghobar-e-rahgozarey,

nah dar khakam dil-e-bey ikhtiarey.

[Nah meyri khak ghobar-e-rah hai,

nah meyrey badan mein dil-e-bey ikhtiyar hai.]

Neither is my earth the dust of a street,
nor is within my clay a heart without self-control.

Beh Jibril Amin (A.S.) hum dastanam,

) (

()(
raqib-o-qasid-o-darban nadanam.

[Mien tuo Jibril Amin (A.S.) ka hum daastan hon,

mera koeyi raqib naheen, qasid ya darban naheen.
(Allah Taala sey barah-e-raast faizyab hon)]
My mission in life is in line with Gabriel the Truthful;
I have neither a rival, nor a messenger, nor a porter.

Mera ba faqr samaan-e-Kalim (A.S.) ast,

)(

) (
fur-e-shahenshahi zir-e-galim ast.

[Mera faqr saaman-e-Kalim (A.S.) rakhhta hai,

meyri godrri kay neichay shoukat-e-shahenshahi (poshidah) hai.]

Though a mendicant, I have the wherewithal of Moses:
113

Kingly pomp under a beggars garment.

Agar khakam beh sehraey nagunjam,

agar aabam beh daryaey nagunjam.

[Agar mien khak hon tuo sehra mein naheen samata,

agar pani hon tuo darya mein naheen samata.]
If I am earth, desert cannot contain me;
if water, river cannot encompass me.

Dil-e-sung az zojaj-e-mun balurzad,

yum-e-afkaar-e-mun sahil navarzad.

[Meyrey shishay sey pathar ka dil larzata hai,

meyrey afkaar ka samandar bikanar hai.]
The heart of a stone trembles at my glass,
the ocean of my thought is without a shore.

Nehan taqdir-ha dar pardah-e-mun,

(
)

qiyamat-ha baghal pervardah-e-mun.

[Meyrey andar (quomon ki) taqdirein penhan hein,

meyri aastein mein qiyamatein pervarish pa rehi hein.]
Behind my curtain lie concealed several destinies,
114

and several resurrections take birth at my hand.

Dammay dar khwaishtan khalwat gazidam,

jahaney la-zawaley aafridam.

[Mein ney eik lamah apney andar khalwat gazein ho kar

jahan-e-lazawal paida kiya hai.]
For a moment I retired unto myself,
I created an immortal world.

Mera z-ein shaeri-e-khod aar nayad,
keh dar sadd qirn-e-yakk
Attar nayad.

[Mojhey iss shaeri sey koeyi aar naheen,

kiyuonkeh sadiyuon mein eik Attar paida naheen hota.]
I am not ashamed of such poetry,
for in a hundred years an Attar might not appear.
(The quotation is from The Garden of Mystery
by Mahmood Shabistry.)

Bajanam razm-e-murg-o-zindagani ast,
nigaham ber hayat-e-javidani ast.

)(

( )

[Meyrey andar mout-o-hayat ki jung (jaari) hai,

115

(aur) meyri nigah hamaishah ki zindagi per hai.]

A battle of life and death is being waged in my soul;
my eye is riveted on immortal life.

Z-jan khak-e-tera biganah deidam,

beh andaam-e-tou jan-e-khod dameidam.

[Mien tojhey jan sey khali deikhhta hon,

iss leay teyrey badan mein apni jan phhonk raha hon.]
I saw your clay stranger to life,
hence I breathed into your body of my own soul.

Az aan naarey keh daram dagh-e-daghum,
shabb-e-khod ra befaroz az chiraghum

[Meyrey andar jo aag hai oss sey mein dagh dagh hon,
tou apni raat ko meyrey dagh kay chiragh sey roshan kar.]
I am wholly affected by the fire that I possess:
Illumine the darkness of your night by my lamp.

Bakhak-e-mun dillay choon danah kishtand,

beh louh-e-mun khat-e-deigar nawishtand.

[Meyri khak mein dil ko danay ki manind kaasht kiya gaya hai,
116

meyrey zehan ki takhti per naeyi baat raqam ki gaeyi hai.]

Heart was sown into the soil of my body like a seed,
a different destiny was written on my tablet:

Mera zouq-e-khudi choon angabein ast,

chih goeyam wardaat-e-mun hamein ast.

[Khudi ka zouq meyrey leay shehad hai,

kaya karon yehi meyri kaifiyat hai.]
To me the ideal of khudi is sweet as honey.
What else can I do?
My whole stock consists of this experience.

Nakhatein kaif-e-oo ra aazmoodam,

digar ber Khawaran qismat namoodam.

[Pehley mien iss kay kaif ko khod azmata hon,

pher issey ehl-e-Mashriq ki nazar karta hon.]
First I tasted the fruit of this experience myself,
then I decided to share it with the people of the East.

Agar ein namah ra Jibril khwanad,

) (

cho gard aan noor-e-naab az khod fishanad.

117

[Agar iss tehrir ko Jibril (A.S.) parrh leytey,

tuo noor ko gard ki tarah apney peron sey jhaarr deytey.]
If Gabriel were to go through this book,
he would cast aside the pure [Divine] Light as if it were dust;

Banalad az moqam-o-manzil-e-khwaish,
beh Yazadan goeyad az haal-e-dil-e-khwaish.

( )

(

[Woh apney moqam-o-manzil

(per nazan honay ki bajaey) faryaad kartey

aur apney dil ka haal Allah Taala sey yuon biyan kartey.]
He would bewail about his [low] station,
and relate to God the condition of his heart:

Tajali ra chonan oriyan nakhwahum,

nakhwahum joz ghum-e-penhan nakhwahum.

) (

[Mien tajali ko itna bihijab naheen deikhhna chahata,

mien (hijr kay) ghum-e-penhan kay sawaey
aur kochh naheen chahata.]
I no longer desire unveiled Epiphany;
I desire nothing but hidden heart-sore.

118



Gozashtam az wisal-e-javidaney,

keh beinam lazzat-e-aah-o-foghaney.

[Mien wasl-e-dawaam sey dastbardar hota hon

ta-keh lazzat-e-aah-e-foghan paon.]
I am ready to forego eternal union,
for now I realize what sweetness is in lamentation!

Mera naaz-o-niaz adamey deh,

beh jan-e-mun godaz adamey deh.

[Mojhey Adam ka naaz-o-niaz ataa ho,

meyri jan ko Adam ka soz-o-godaz milley.]

Give me the pride and submissiveness of man,
give unto my heart burning and consuming of man.
(Translated by Bashir Ahmad Dar)
Allamah Iqbal wanted to recruit and train a team of leaders having
ability and courage to ask questions like the nine questions he asked in
Gulshan-e-Raz Jadid. He also expected them to ponder and seek answers to
such questions on their own.
These questions and answers mostly relate to the issues that propped up
during The Tussle between intellect and intuition as described in the second
half of the Volume Four. Equipped with the knowledge and perception so
acquired leaders can resurrect Islam in right spirit and perspective.
QUESTION 1

119


Sawal Awwal

Nakhast az fikr-e-khwaisham dar tahiyyar,
chih cheez ast ankeh goeyndash tafakkur.
Kadamin-e-fikr ma ra shart-e-rah ast,

) (

chira geh taat-o-gaahey gonah ast.

[Pehli baat tuo yeh hai keh mien

apney fikr kay baarey mein hairat-zadah hon,

woh kaya cheez hai jissey tafakkur kehtey hein.
Kon sa fikr-e-rah (hadiyat) paaney kay leay zaroori hai,
yeh kiyuon hai keh fikr kabhi ataat ki taraf ley jaata hai
aur kabhi gonah ki taraf.]
First of all I am perplexed about my thought:
What is that which is called thought?
What sort of thought is the condition of my path?
Why is it sometimes obedience, sometimes sin?
Answer :

Daroon-e-seinah-e-Adam chih noor ast,

120

chih noor ast ein keh ghaib-o-hazoor ast.

[Seinah-e-Adam kay andar yeh kaya noor hai,
keh oss ka ghiyab bhi hazoor hai.]
What a light there is within the heart of man!
A light that is manifest in spite of its invisibility.

Mun oo ra saabit siyyar deidam,

mun oo ra noor deidam, naar deidam.

[Mien ney ossey jamad bhi deikhha hai aur motaharik bhi,
mojhey oss mein noor bhi nazar aya hai aur naar bhi.]
I saw it in the constancy of change;
I saw it both as light and fire.

Gehey nazash z-burhan-o-dalil ast,
gehey
noorash z-jan-e-Jibril ast.

[Kabhi burhan-o-dalil oss ki naar bun jaati hai

aur kabhi who Vehi-e-Jibril sey noor hasil karta hai.]
Sometimes its fire is nourished by argumentation and reasoning,
sometimes its light is derived from the breath of Gabriel;

Chih noorey jan farozey seinah taabey,
neirzad ba shaaish aaftabey.
121

[Yeh kaya noor hai jo jan ko chamka deyta hai
aur seinay mein garmi paida karta hai,
iss ki eik shoa aftab sey barrh kar hai.]
What a life-illuminating and heart-kindling light!
The sun is nothing in face of a single ray of this light.

Bakhak aloodah-o-pak az makan ast,
beh bund-e-roz-o-shabb pak az
zaman ast.

[Yeh fikr makani honay kay bawajood la-makan hai,
yeh roz-o-shabb kay bandhan mein
gariftar honay kay bawajood mawaraey zaman hai.]
Conjoined with dust, it is above limitations of space;
chained to the alternation of day and night,
it is free from the bonds of time.

Shomar-e-rozgarash az nafas neist,
kas neist.

chonin
joeyindah-o-yabindah

[Fikr ki zindagi ka daar-o-madar sans kay aaney jaaney per naheen,

oss ki manind koeyi aur joeyindah-o-yabindah naheen.
(Fikr boland maqasid ki talash mein rehta hai
aur onn takk pohnchta hai.)]
122

The calculation of its time is not through breath,

there is none like it in seeking and discovering.

Gehey wamandah-o-sahil moqamash,

gehey darya-e-bipayan bajaamash.

[Kabhi yeh thhak kar sahil ko apna moqam bana leyta hai
aur kabhi darya-e-bipayan ko apney jaam mein ley leyta hai.]
Sometimes it feels exhausted and sits on the shore,
sometimes a shore-less ocean is in its cup.

Hamein darya hamein chob-e-Kalim ast,

) (

keh azooey seinah-e-darya duo neim ast.

[Yeh darya bhi hai aur Aasa-e-Mosa (A.S.) bhi,

issi sey seinah-e-darya duo neim hota hai.]
It is both the river and the staff of Moses,
on account of which the river is divided into two.

Ghazaley marghazarash asmaaney,

khord aabey z-jooey kehkashaney.

[Iss ghazaal ki charagah asman hai

aur yeh joo-e-kehkashan sey pani pita hai.]
123

It is a deer whose pasture is the sky,

who drinks water from the stream of the Milky Way.

Zamin-o-asman oo ra moqamey,

()

miyan-e-caravan tunha kharamey.

[Zamin-o-asman iss kay moqamat hein (manzil naheen),

yeh caravan-e-hayat kay darmiyan tunha chalta hai.]
Earth and sky are its halting places;
it walks alone amid a caravan.

Z-ahawalash-e-jahan zolmat-o-noor,

sadaey soor-o-murg-o-jannat-o-hoor.

) ( ( )

(
[Yeh jahan-e-azmat-o-noor (dunya),
(qiyamat ki) sadaey soor,
her shaey ka khatmah aur (aakhrat ki) jannat-o-hoor
yeh sabb he kay ahwaal hein.]
Some of its states are: the world of darkness and light,
the sound of the trumpet, death, paradise, and Houri.

Azo Iblis-o-Adam ra namoodey,
azo Iblis-o-Adam
ra kashoodey.

( )

124

[Issi sey Iblis-o-Adam ki namood hai,

(aur) issi sey Iblis-o-Adam kay masail ka hul hai.]
It gives both to Iblis and Adam opportunity to develop,
and provides them a chance of expansions.

Nigah az jalwah-e-oo nashakaib ast,

(
tajali-haey oo Yazadan faraib ast.

[Fikr kay jalwon kay bais hamari nigah sabar na-ashna hai,
iss ki tajaliyat Allah Taala ko bhi apni aaghosh mein ley leyti hai.]
Eye is impatient at its sight; its charms even beguile God.

Beh chashmey khalwat khod ra babeinad,

(


beh chashmey jalwat khod ra babeinad.

[Fikr eik ankhh sey apni khalwat ko deikhhta hai,

aur eik ankhh sey apni jalwat ko deikhhta hai.

(Her shakhs kay fikr kay duo pehlo hein, iss sey woh
apney andar ka jahan bhi deikhhta hai aur bahar ki dunya bhi.)]
With one eye, it sees its own privacy,
with the other eye; it looks at its apparent lustre.

Agar yakk chashm ber bundad gonahey ast,
125

 '

'

agar ba her duo beinad shart-e-raahey ast.

[Agar fikr apni eik ankhh bund karley tuo yeh gonah hai,
aur agar apni duonon ankhhon sey deikhhey
tuo yeh shart-e-rah (hadiyat) hai.]
If it closes one eye, it is a sin; if it sees with both eyes,
it is the true condition of the path.

Z-joo-e-khwaish beharey aafrinad,

( )

gohar gardad beh qaar-e-khod nashinad.

[Yeh (jalwat mein ho tuo) apni nadi sey samandar paida karta hai,
(aur khalwat mein ho tuo) apni gehraeyi kay andar baithh kar
apney aap ko gohar bana leyta hai.]
Out of its little stream, it produces an ocean;
it becomes a pearl and then settles at its bottom.

Haman dum surat-e-deigar pazirad,

(


shawud ghawas-o-khod ra baaz geirad.

[Pher ossi waqt yeh eik aur surat ikhtiyar kar leyta hai,
apney andar ghotah-zan ho kar
apney moti ko bahar nikaal laata hai.]
Soon it takes a different form;
126

becomes a diver and catches itself again.

Daro hungamah-haey bi-kharosh ast,
daro rung-o-sada bey chashm-o-gosh ast.

[Iss kay andar bey awaaz hungamey hein,

iss kay rung baghair chashm kay deikhhey ja saktey hein,

aur iss ki sada baghair kaan kay sonni ja sakti hai.]
In it there are noiseless commissions;
it has colour and sound perceptible without eye and ear.

Daroon-e-shishah-e-oo rozgar ast,

walley ber ma batadrij aashkar ast.

[Fikr kay shishah kay andar saari kainat hai,

laikan hum per oss kay raz batadrij aashkar hotay hein.]
There is a world hidden in its glass,
but it reveals itself to us piecemeal.

Hayat azooey ber andazad kamandey,
siyaad her pust-o-bolandey.
shawud

[Hayat fikr ki kamand phhaink kar,

her pust-o-bala ka shikar karti hai.]

127

Life makes it into a lasso

and throws it to catch everything low and high.

Azo khod ra beh bund-e-khod dar aarad,
glooey
masawa ra hum fisharad.

[Fikr kay zariay apney aap ko apni garift mein laati hai
aur masawa ki gardan bhi daboch leyti hai.]
By its means it ensnares itself,
and wrings also the neck of duality.

Duo alam mi-shawud rozay shikarash,

fatad andar kamand taabdarash.

[Eik roz duonon jahan fikr kay shikar hon gay

aur oss ki kamand-e-taabdar mein ajaein gay.]
One day the two worlds fall a prey to it
and are caught into its beautiful lasso.

Agar ein her duo alam ra bageiri,
mirad, tou na-meiri.

hamah afaaq

[Agar tou inn duonon jahanon ko apni garift mein ley aaey,
128

pher saari kainat ki mout sey bhi tou naheen marta.]

If you conquer both these worlds,
you will become immortal even if everything else dies.

Maneh pa dar biyaban-e-talab sost,

) (

nakhastein geir aan alam keh dar tost.

[Biyaban-e-talab mein sost raftari sey nah chal,

pehley iss alam ko qabo kar jo teyrey andar hai (alam-e-nafas).]

Do not set foot in the desert of search lazily;
first, take hold of that world which lies within you.

Agar zeiri z-khod geiri zabar shuo,

Khoda khwahi bakhod

shuo.

nazdik-ter

[Agar tou kamzor hai

tou taskhir-e-nafas sey zabardast ho ja,

agar tou Allah Taala ka qorb chahta hai
tou pehley apney qarib ho.]
If you are low, become strong by conquering the self.
If you wish to seek God, get nearer yourself.

Beh taskhir-e-khod aftaadi agar taaq,
tera aasan shawud taskhir-e-afaaq.

129

[Agar tou apni taskhir mein kaamyab ho jaaey

tuo teyrey leay taskhir-afaaq asaan ho jaaey gi.]
If you become proficient in conquering self,
conquering the world will become easy for you.

Khonak rozay keh geiri ein jahan ra,
shagafi
seinah neh aasman ra.

[Mobarak ho-ga woh dinn jabb tou iss kainat ki taskhir kar ley
aur inn nou asmanon ka seinah chhaid dey.]
Happy is the day when you conquer this world,
and pierce the bosom of the skies.

Gozarad mah paish-e-tou sajooday,

baro paich-e-kamand az mouj-e-dooday.

[Pher chaand tojhey sajdah karey ga,

aur tou apni fikr ki mouj-e-dard sey kamand daal sakay ga.]
The moon will prostrate before you,
and you throw over it a lasso of waves of smoke.

Darein deir-e-kohan azad baashi,

bottaan ra ber morad-e-khod trashi.

130

) (

[Pher tou iss deir-e-kohan mein khod mokhtar ho-ga,

aur botton (maqasad) ko apni khwahish kay motabiq trashey ga.]
You will be free in this ancient world,
able to fashion the idols to your purpose;

Bakaff bordan jahan-e-charsoo ra,

moqam-e-noor-o-sout-o-rung-o-boo ra.

[Pher tou iss jahan kay charsoo ko

(jo roshani, awaz, rung aur boo ka jahan hai)

apni mothhi mein ley aaey ga.]
To hold in the grasp of your hand
all the world of light and sound, of colour and smell;

Fazoonash kum kum oo baish kardan,

digargoon ber morad-e-khwaish kardan.

[Pher tou iss kay ziyadah ko kum

aur kum ko ziyadah kar sakkey ga,

apni marzi kay motabiq iss mein tabdili laa sakkey ga.]
To change its quantitative aspect,
to mould it according to your purpose;

131

Beh runj-o-rahat-e-oo dil nabostan,

(
talism-e-neh sepeher oo shikastan.

[Oss kay nou jahanon kay talism

ko torrney ka matlab yeh hai

keh yahan kay runj-o-rahat sey dil nah lagaya jaaey.]

Not to be captivated by its sorrows
and delights to break the spell of its nine skies;

Frou raftan cho paikan dar zamirash,

)
(

nadadan gandum-e-khod ba shairash.

[Oss kay zamir mein teer ki tarah otra jaaey,

aur apni gandum ko (qimati mataa)
oss kay jaou kay ewaz nah diya jaaey.]
To go down into its heart like the point of an arrow,
not to exchange your wheat for its barley;

Shakoh-e-Khosrovi ein ast ein ast,

hamein molk ast ko tawam ba-deen ast.

[Bus yehi shakoh-e-Khosrovi hai,

yehi sultanat hai jo Deen kay saath jorrwan hai.]

132

This is indeed the-true kingly glory;

this is the State that is linked to religion.
(Translated by Bashir Ahmad Dar)

QUESTION 2

Sawal Doum

Chih behar ast ein keh ilmash sahil aamad,
z-qaar-e-oo chih gohar hasil aamad.

[Yeh kaya samandar hai ilm jiss ka sahil hai?

Aur oss ki teh sey kon sa moti hasil hota hai?]
What is this ocean whose shore is knowledge?
What is that pearl which is found in its depth?
Answer :

Hayat-e-por nafas behar-e-rawaney,
shaoor-o-agahi oo ra kiraney.

[Hayat-e-insani behar-e-rawan hai,

aur shaoor-o-agahi oss ka kinara hai.]

Ever-moving Life is a flowing ocean,
consciousness is its shore.

133



Chih daryaey keh zzurf-o-mouj daar ast,

hazaran koh-o-sehra ber kinaar ast.

[Yeh darya bohat gehra hai

aur iss ki sitah per kaeyi moujein othhti hein,

iss kay kinarey per kaeyi hazaar koh-o-sehra hein.]
What an ocean that is deep and surging
a thousand mountains and deserts are on its bank.

Mapars az moujhaey biqararash,
keh her moujash baroon jost az kinarash.

[Iss ki biqarar moujon ki baat nah kar,

her mouj kinaray sey bahar nikali parrti hai.]
Dont talk about its surging waves,
for each had overflowed its bank.

Gozasht az behar-o-sehra ra numay daad,
nigah
daad.

ra lazzat-e-kaif-o-kumay

[Mouj behar sey bahar nikal kar sehra ko nami ataa karti hai,
issi sey nigah ko kaifiyat aur kamiyat ki lazzat hasil hoti hai.]

134

It left the ocean and imparted moisture to the desert;

it gave to the eye the sense of quantity and quality.

Her aan cheezay keh ayad dar hazoorash,
munawwar gardad
az faiz-e-shaoorash.

[Jo cheez iss kay saamney aati hai,

woh iss kay shaoor sey faizyaab aur munawwar ho jaati hai.]
Whatever thing comes into its presence
gets illumined through the grace of its consciousness.

Bakhalwat must-o-sohbat napazir ast,

walley
her shaey z-noorash mostanir ast.

[Yeh apni khalwat mein must hai aur sohbat ko pasand nahein karti,
oss kay bawajood her cheez oss kay noor sey munawwar hai.]
It is satisfied with its privacy
and is not inclined to association with others,
yet all things are illumined by its light.

Nakhastin mi namayad mostanirash,
konad aakhar
beh aeinay aseerash.

[Pehley apney noor sey ashiya dikhhati hai,

135

baad mein onnhein aeinah sey moqiyyad kar leyti hai.]

First it brightens it up, then it ensnares it in a mirror.

Shaoorash ba jahan nazdik-ter kard,

jahan-e-oo ra z-raaz-e-oo khabar kard.

[Oss kay shaoor ney ossey kainat sey nazdik kar diya,
pher jahan ney ossey oss kay raaz ki khabar di.]
Its consciousness makes it familiar with the world,
the world made it aware of its potentiality.

Khird bund niqab az rokh kashoodash,

wlaikan notaq oriyan-ter namoodash.

[Khird ney jahan kay chehray sey niqab hataya,

laikan notaq ney ossey aur ziyadah oriyan kar diya.]
Intellect removes veil from its face,
but speech reveals it much better.

Nagunjad andarin deir-e-makafaat,
az moqamaat.
jahan oo
ra moqamey

) (

( )

[Hayat iss deir-e-makafaat (dunya) mein naheen samati,

136

yeh jahan oss kay (safar kay mokhtalif)

moqamaat mein sey eik moqam hai.]
Yet it is not confined to this mundane world
- it is only one of its stages in the path of evolution.

Baroon az khwaish mi-beini jahan ra,

dar-o-dasht-o-yum-o-sehra-o-kaan ra.

[Tou iss jahan aur iss kay biyabanon, daryaon, sehraon,

samandaron aur kaanon ko apney aap sey bahar deikhhta hai.]
You look upon the world as existing outside you:
These mountains and deserts, oceans and mines;

Jahan-e-rung-o-boo guldastah-e-ma,

( )

z-ma azad-o-hum wabastah-e-ma.

[(Naheen) yeh jahan-e-rung-o-boo tuo hamara guldastah hai,

yeh hum sey azad bhi hai aur hum sey wabastah bhi.]
This world of colour and smell is our nosegay;
it is independent and yet intimately related to us.

Khudi oo ra bayakk taar nigah bost,

zamin-o-asman-o-mehr-o-meh bost.

137

[Khudi ney iss jahan ki ashiya, zamin-o-asman

aur mehr-o-meh ko eik taar-e-nigah sey baandh rakhha hai.]
The ego bound them all by its one glance:
The earth and the sky, the moon and the sun.

Dil-e-ma ra beh oo poshidah rahay ast,

keh her moujood mumnoon-e-nigahay ast.

(
(

[Hamarey dil ka iss jahan kay saath poshidah taaloq hai,

kiyuonkeh her moujood chahta hai
keh koeyi ossey deikhhney wala ho.]
Our heart has a secret gateway to it,
for every existent depends for its existence upon our perception.

Gar oo ra kas nabeinad zaar gardad,
agar beinad, yum-o-kohsaar gardad.

[Agar koeyi ossey nah deikhhey tuo woh ghumzadah hota hai,
agar ossey deikhhey tou pher koh-o-sehra bun jaata hai.]
If nobody sees, it becomes contemptible;
if anybody sees, it becomes mountains and oceans.

Jahan ra farbehi az deidan-e-ma,
nehalash rastah az balidan-e-ma.
138

[Hamarey deikhhney sey jahan ki afzooni hai,

oss kay darakhton ki namoo hamari namoo sey hai.]
The world has significance through our seeing it
its tree grows by our growth.

Hadis-e-naazar-o-manzoor raazey ast,
dil-e-her zarrah dar arz-e-niazey ast.

[Naazar-o-manzoor ki baat eik raaz hai,

her zarrey ka dil yeh arz kar raha hai:]
The problem of subject and object is a mystery;
the heart of every particle of matter
is expressing its supplication:

Tou ay shahid mera mashhood gardaan,

'
! '

z-faiz-e-yakk nazar moujood gardaan.

[Ay shahid! Tou mojhey mashhood bana,

apni eik nazar kay faiz sey mojhey moujood bana.]
O observer, make me your object,
make me existent by the grace of your sight.

139



Kamal-e-zaat shaey moujood boodan,

baraey shahiday mashhood boodan.

[Kissi shaey ki zaat ka kamal moujood hona hai,

yaani koeyi shahid ossey mashhood bana dey.]
The perfection of the being of a thing lies in being present,
in becoming an object for an observer;

Zawaalash dar hazoor-e-ma naboodan,
munawwar
az shaoor-e-ma naboodan.

[Aur kissi shaey ka zawaal yeh hai

keh woh hamari nazar mein nah ho

aur hamarey shaoor sey munawwar nah ho.]
Its defect, not to be before our eyes,
not to be illumined by our awareness.

Jahan-e-ghair az tajali-haey ma neist,
keh bey-ma jalwah-e-noor-o-sada
neist.

[Hamari tajaliyat kay baghair jahan kochh naheen,

hamarey baghair roshni aur awaaz ka koeyi azhar naheen.]
The world is nothing but our manifestation,
140

for without us there would be no world of light and sound;

Tou hum az sohbatash yaari talab kon,

nigah ra az kham-o-paichash adab kon.

[Tou abhi oss ki sohbat sey faidah othha,

aur oss kay kham-o-paich sey apni nigah ki tarbiyat kar.]

You also should crave help by associating with it;
discipline your eyes by its twists and turns.

Yaqin mi-daan keh sheraan shikari,
darein reh khwastand az moor yaari.

' (

'

[Samajh ley keh iss rah mein shikari sher,

chewnti sey bhi madad ley leytey hein.]
Rest assured that master-huntsmen have
sought help in this matter from insects.

Beyari-haey oo az khod khabar geir,

( )( )

tou Jibril-e-Amini baal-o-per geir.

[Tou oss ki dosti sey khod agahi hasil kar,

tou Jibril Amin (A.S.) (ki manind tadbir-e-kainat karney wala),

141

baal-o-per hasil kar.]

With its help, keep a watchful eye on yourself;
you are like Gabriel the truthful; take wings.

Beh basiyaari kosha chashm-e-khird ra,

)
keh daryabi tamashaey Ahad ra.

[Chashm-e-khird sey kasrat ka tamasha kar

ta-keh tou Ahad ka nazarah kar sakkey.

(Kainat per ghor-o-fikr sey maarfat-e-Elahi bhi hasil hoti hai

aur insan ki apni salahiyatein bhi ojagar hoti hein.)]
Open the eye of intellect on this world of plurality,
so that you may enjoy the revelations of the One.

Nasib-e-khod z-booey pairahan geir,

(
)(

) )(
beh Kinaan nikhat az Misr-o-Yaman geir.

[Perhan ki khoshboo sey apna hissah ley,

Kinaan mein rehtey hoay Misr sey aaney waali khoshboo pa ley.
(Jaisey Yaqoob (A.S.) ney Kinaan mein baithhey hoay
kamis-e-Yousuf (A.S.) ki khoshboo pa-li thhi.)]
Take your share from the smell of the shirt,
142

while sitting in Kanan,

get fragrance from Egypt and Yemen.

Khudi siyaad-o-nakhchirash meh-o-mehr,

aseer bund-e-tadbirash meh-o-mehr.

[Khudi shikari hai meh-o-mehr iss ka shikar hai,

kainat iss ki tadbir kay bund mein aseer hai.]
Ego is the hunter, the sun and the moon are its prey;
they are chained to the strings of his intellectual efforts.

Cho aatish-e-khwaish ra andar jahan zun,
shabkhoon ber makan-o-lamakan zun.

( )

[Tou aatish hai, apney aap ko jahan mein daal,

(aur iss tarah) makan-o-lamakan per shabkhoon mar.]
Throw yourself on this world like fire!
Make an assault on the visible and the invisible worlds alike.
(Translated by Bashir Ahmad Dar)

QUESTION 3

Sawal Soum

143



Wisal-e-momkin-o-wajib cheist?

( ) ( )

Hadis-e-qorb-o-boad-o-baish-o-kum cheist?

[Momkin (kainat) aur wajib (Zaat-e-Bari Taala)

ka hum wisal kaisey hai?
Qorb-o-boad aur baish-o-kum ki haqiqat kaya hai?]
What is the union of the contingent and the necessary?
What are near-and-far, more-and-less?
Answer:

Seh pehlo ein jahan-e-choon-o-chund ast,

(dimensions)

khird kaif-o-kum-e-oo ra kamand kard.

[Iss kainat kay teen ibaad (dimensions) hein,

khird-e-jahan kay baish-o-kum maaloom karney waali hai.]
The world of how and why has three dimension
intellect controls its quantitative aspect.

Jahan-e-Toosi-o-Aqlidas ast ein,

pey aql-e-zamin farsa bus ast ein.

144

[Yeh kainat Toosi aur Aqlidas (jaisey riazi-daanon) ki dunya hai,

zamin per chalney waali aql kay leay yehi kaafi hai.]
This is the world of Tusi and Euclid:
The fit object of earth-measuring intellect.

Zamanash hum makanash eitibari ast,
zamin-o-asmanash
eitibari ast.

(


)
[Iss kay zaman aur makan duonon azaafi hein
iss kay zamin-o-aasman bhi eitabari hein.
(Maslan jahan hamari nigah rokk jaati hai
woh hamarey leay aasman hai.)]
Its time and space are relative,
and so are its earth and sky.

Kaman ra zeh kon-o-aamaj daryab,
z-harfam noktah-e-miaraj daryab.

[Kaman ka challah charrha aur hadaf ko pa ley,

meyri baat sey noktah-e-miaraj samajhney ki koshish kar.]
Draw your bow and find the target,
learn from me the secret of ascension.

145

Majoo motliq darein deir-e-makafaat,

keh motliq neist joz Noor-us-Samawaat.

) (

)(
[Iss deir-e-makafaat (kainat) mein motliq ko nah dhoond,

sawaey Allah Taala ki zaat kay aur koeyi motliq naheen.

(Allah Taala khod qaim hai
aur baqi her shaey Onn ki wajah sey qaim hai.)]
Do not seek the Absolute in this mundane world,
for the Absolute is nothing but the Light of the Heavens.

Haqiqat lazawal-o-lamakan ast,
mago deigar keh alam-e-bikaran ast.

( (

[Haqiqat-e-motliq (Allah Taala) lazawal-o-lamakan hai,

kainat kay baarey mein yeh nah kaeh
keh iss ka kinara koeyi naheen.]
Reality is beyond time and space;
dont say any more that the universe is without a limit.

Kiraan-e-oo daroon ast-o-baroon neist,

(
)

daroonash pust, bala kum fazoon neist.

146

[Kainat ka kinara iss kay andar hai, bahar naheen

(iss ki nehaad mein mehdoodiyat hai),
iss kay andaroon mein pusti-o-bolandi
aur kumi-o-baishi naheen.]
Its limit is internal, not external;
there are no distinctions of low and high,
more or less, in its internal aspect.

Daroonash khali az bala-o-zir ast,
walley baroon-e-oo wosaat pazir ast.

47:51
)
[Iss ka andaroon bolandi-o-pusti sey khali hai
magar iss ka beroon wosaat pazir hai.
(Issey Hum ney apney haath sey banaya aur bishakk Hum
issey her dum wosaat dey rehey hein Quran 47:51.)
Its internal aspect is devoid of high and low,
but its external aspect is liable to extension.

Abud ra aql-e-ma nasaazgar ast,

Yakkey az geir-o-daar-e-oo hazar ast.

[Hamaari aql abud ko samajhney ki slahiyat naheen rakhhti,

wahdat aql ki pakarr dhakarr sey

147

hazaron tokrron mein monqisam ho jaati hai.]

Infinity is not amenable to our intellect;
One in its hand becomes a thousand.

Cho lung ast oo sakoon ra dost daarad,
nabeinad
maghz-o-dil ber post daarad.

[Chonkeh aql lungarri hai iss leay woh
baithh rehna pasand karti hai,
woh maghaz ko naheen deikhhti
sirf chhilkay sey lagao rakhhti hai.]
As it is lame, it likes rest; it does not see the kernel;
it therefore looks towards the shell.

Haqiqat ra cho sadd parah kardaim,
tamiz-e-saabit-o-siyyarah kardaim.

[Jabb hum ney haqiqat kay sainkarron tokarrey kar diay

tou oss sey saabit-o-siyyar ki tameez paida hoeyi.]
As we divided Reality into several spheres,
we made a distinction of change and rest.

Khird dar lamakan tarah-e-makan bost,

cho zonnarey-e-zaman ra ber miyan bost.

148

[Khird ney lamakan kay andar makan ki boniyad rakhhi,

aur pher zaman ko zonnar ki tarah makan kay gird lapait liya.]
In non-spatial sphere intellect introduced spatial categories,
like a belt it girdled time round its waist.

Zaman ra dar zamir-e-khod nadeidam,

)
meh-o-saal-o-shabb-o-roz aafridam.

[Hum ney apney andar zaman ko deikhhney ki koshish ki,

aur meh-o-saal aur shabb-o-roz piada kar leay.
(Allah Taala kay nazdik waqt eik baseet aan-e-wahad hai,
woh mazi, haal aur mostaqbil mein monqisam naheen.)]
We did not look for time within the depth of our hearts,
and so we created months and years, nights and days.

Mah-o-saalat na-mi arzad beyakk joo,
baharf-e-kom labistom
ghotah-zun shou.

(
)
[Meh-o-saal ki koeyi haisiyat naheen,

149

Quran-e-Pak kay alfaaz kam labistom per ghor kar.

(Qiyamat kay roz jabb koffar sey poochha jaaey ga
keh tum dunya mein kitna arsah rehey
tuo woh kehein gay eik dinn ya oss sey kum.)]
Your months and years are of no value:
just ponder over the Quranic verse,
How long did you remain?

Bakhod rass az sar-e-hungamah ber khaiz,

tou khod ra dar zamir-e-khod frou raiz.

[Apney aap takk pohnch, bahar kay hungamey chhorr,

tou aap apney zamir kay andar otar ja.]
Reach within yourself and retire from this noisy world,
throw yourself into the inner recesses of your heart.

Tun-o-jan ra duo ta goftan kalam ast,

tun-o-jan ra duo ta deidan haraam ast.

[Tun-o-jan ko alag alag kaha tuo ja sakta hai,

magar onnhein alag alag samajhna haraam hai.]
To talk of body and soul as two separate entities is wrong;
to see them as two is sinful.

Bajan poshidah ramz kainat ast,
150

badan haaley z-ahwaal-e-hayat ast.

[Jan kay andar kainat ka raaz poshidah hai,

badan ahwaal-e-hayat mein sey eik haal hai.]
The whole secret of the universe lies in the soul,
body is one of its modes of expression.

Aroos-e-maani az surat-e-henna bost,
ra pairaiyaha bost.

namood-e-khwaish

( )

[Maani ki dulhan surat (ikhtiyar kar kay iss) sey

apni araish karti hai,
(goya) woh apni namood kay leay
mokhtalif libaas pehanti hai.]
The bride of Reality adorned itself by the henna of form;
it assumed different shapes for its manifestation.

Haqiqat rooey khod ra pardah baaf ast,
keh oo ra lazzatey dar inkishaaf ast.

(
[Haqiqat apney chehray per parday daalti hai,

kiyuonkeh issey monkashif honay sey lazzat hasil hoti hai.]

Reality weaves veils for its face,
for it finds delight in display.

151



Badan ra ta Farang az jan joda deid,

nigahash molk-o-deen ra hum duo ta deid.

[Jabb Farang ney badan ko rooh sey alag deikhha tuo

pher oss ney hakoomat aur mazhab ko bhi joda joda kar diya.]
Since the West viewed body and soul as separate,
it also regarded State and Religion as two.

Kalisa sabbah-e-pitrass shomarad,

kaarey nadarad.
keh ba haakimi

[Kalisa sirf pitrass ki tasbih shomar karta raha,

issey hakoomat sey koeyi sarokaar nah raha.]
The churchman only tells his beads,
for he has no work of the State to perform.

Ba-kaar-e-haakimi mukr-o-funney bein,
tun bi-jan
O jan bi-tunney bein.

[Issi ka natijah hai keh wahan

hakoomat mukr-o-fun per mubni hai,

tun bijan ho gaya aur jan bey tun.]
See deceit and artifice in statecraft:
152

It is a body without a soul, or a soul without a body.

Khird ra ba dil-e-khod hum-safar kon,

) (

yakkey ber Millat-e-Turkan nazar kon.

[Tou aql ko dil kay saath ley kar safar (-e-hayat) kar;
zara Turk quom ko deikhh.]
Make intellect a companion of your heart;
behold, for instance, the Turkish nation.

Beh taqlid-e-Farang az khod ramidand,

(

miyan-e-molk-o-deen rabtay nadeidand.

[Keh Farangiyuon ki taqlid mein

woh apney aap sey door ho gaey,

onnhon ney molk-o-deen mein
koeyi rabt nah deikhha.]
By imitation of the West, the Turks lost their individuality;
they did not see any link between State and Religion.

Yakkey ra aan-chonan sadd parah deidam,

beher-e-shomarash aafridam.

adad

(
[Hum ney wahdat ko iss tarah

153

sainkarron tokrron mein monqisam deikhha,

keh ossey shomar karney kay leay aadad eijad kar leay.]
We looked at the One as compound of so many parts
that we created numerals to count it.

Kohan deirey keh beini mosht-e-khakst,
dammey az sargozasht-e-Zaat Pakst.

( )

( )

)(
[Yeh kohan deir (kainat, makan) jissey tou deikhhta hai
mehaz eik mosht-e-khak hai,
(magar) yeh Zaat-e-Pak (Allah Taala)
ki sargozasht ka eik lamah hai.]
Do you think that this ancient world is a handful of earth?
It is a fleeting moment of Gods activity.

Hakiman mordah ra surat nigaarand,
yadd-e-Mosa
dum-e-Isa nadarand.

( ) (

[Falsafi morday kay badan ki araish kartey rehey,

kiyuonkeh onn kay pass nah yadd-e-baiza thha
nah dum-e-Isa (A.S.).]
The scientists tend to adorn a dead body;
they neither possess the Hand of Moses nor the Breath of Jesus.

154

Darein hikmat dillam cheezay nadeid ast,

) (

baraey hikmat deigar tapeid ast.

[Meyrey dil ney onn ki hikmat mein kochh naheen deikhha,

woh eik aur hikmat (daanish-e-noorani)
kay leay tarrap raha hai.]
I have seen nothing of value in this type of science;
I have been craving for a wisdom of another sort.

Mun ein goeym jahan dar inqilabst,

daroonash zindah-o-dar paich-o-taabst.

[Mien yeh kehta hon keh kainat inqilab mein sey gozar rehi hai,
iss ka andaroon zindah hai aur paich-o-taab khha raha hai.]
I believe that the world is undergoing a revolution,
its inside is alive and in convulsions.

Z-aadad-o-shomar-e-khwaish bagozar,
yakkey dar khod
nazar kon paish bagozar.

[Tou aadad-o-shomar sey aagay nikal,

zara apney andar nazar daal aur aagay barrhta ja.]
Pass beyond your numerals,
look for a while within your self and leave.

155



Dar aan alam keh jozv az koll fazoon ast,

) ( )

qiyas-e-Razi-o-Toosi janoon ast.

[Yeh alam jahan joz (insan) koll (kainat) sey barrh kar hai,
Razi aur Toosi ka qiyas mehaz janon hai.]
In a universe where a part is greater than the whole,
the calculations of Razi and Tusi are irrelevant.

Zamaney ba Arastoo ashna baash,

dummey ba saaz Bacon hum-nawa baash.

[Bishak thhorri dir kay leay Arastoo sey dosti rakhh,

kochh waqt Bacon kay saaz ka humnawa reh.]
For a while familiarize yourself with Aristotle,
for another while sit in the company of Bacon.

Wlaikan az moqamashan gozar kon,
ma-shuo gom
andarein manzil safar kon.

[Laikan onn kay moqam sey aagey nikal ja,

onn ki manzil mein gom nah ho ja,
apna safar jaari rakhh.]
But then you must pass beyond their stand,
156

dont get lost in this stage, journey on.

Beh aan aqlay keh danad baish-o-kum ra,

shanasad andaroon kaan-o-yum ra.

[Woh aql jo baish-o-kum janti hai,

aur jo kaan aur samandar kay androon ko pehchanti hai;]

With the aid of that intellect that deals with quantities
probe the depths of mines and oceans;

Jahan-e-chund-o-choon zir-nagin kon,
bagardoon
mah-o-parvin ra kamein kon.

(
[Tou oss ki madad sey

iss jahan-e-chund-o-chon ko apney tehat la,

aur aasman kay meh-o-parvin ki ghhaat mein baithh.]
Master the world of how and why;
catch the moon and Pleiades from the sky.

Wlaikan hikmat-e-deigar biamoz,
rehaan-e-khod ra az ein mukr-e-shabb-o-roz.

[Laikan woh jo aur hikmat hai ossey bhi seikhh,

aur apney aap ko raat dinn kay faraib sey reha kar.]
157

But then learn wisdom of another sort;

free yourself from the snare of night and day.

Moqam-e-tou baroon az rozgar ast,
talab kon aan yamin-e-ko by yasar ast.

(
)

[Teyra moqam iss kainat sey bahar hai,

tuo woh yamin talab kar jo yasaar kay baghair ho,
(yaani woh jahan jo jehaat sey azad hai.)]
Your real place is beyond this mundane world,
aspire for a right that is without a left.
(Translated by Bashir Ahmad Dar)
QUESTION 4

Sawal Chaharam

Qadim-o-mohudas az hum choon joda shoud,
keh ein alam shoud aan deigar Khoda shoud.
Agar maaroof-o-arif Zaat-e-Pakst,

)( (
chih souda dar sar-e-ein mosht-e-khakst.

158

)(

( )

[Qadim aur mohadus eik doosarey sey kaisey joda hoay,
keh mohadus jahan bun gaya aur qadim Khoda raha.
Agar Zaat-e-Pak (Allah Taala) he maaroof-o-arif hai
tuo pher iss mosht-e-khak (insan) kay sar mein kaya souda
(ishq-e-Zaat-e-Pak) samaya hai.]
How did the eternal and temporal separate
that one became the world, and the other God?
If the knower and known are the One pure essence,
what are the aspirations of this handful of earth?
Answer :

Khudi ra zindagi eijad-e-ghair ast,

faraq-e-arif-o-maaroof khair ast.

[Takhliq, khudi ki zindagi ka taqaza hai,

arif-o-maaroof ka farq khair ka bais hai.]
The life of the ego is to bring non-ego into existence,
the separation of the knower and known is good.

Qadim-o-mohudas ma az shomar ast,
talism-e-rozgar ast.
shomar-e-ma

159

[Jissey hum qadim aur mahadus kehtey hein

yeh hamarey aadad-o-shomar ka natijah hai,
yeh hamarey tasawwar-e-zaman ka karishmah hai.]
Our ideas of eternal and temporal are due to our way of reckoning;
our reckoning is the result of the spell of mathematical time.

Damadam dosh-o-farda mi shomaraim,

beh hust-o-bood-o-bashad kaar-e-daraim.

[Hum her waqt gozashtah

aur aindah dinnon ka shomar kartey rehtey hein,

hamari soch mazi, haal aur mostaqbil sey wabastah hai.]
We constantly talk of yesterday and tomorrow,
we deal with is, was, and might be.

Azo khod ra boridan fitrat-e-mast,

) (
tapeidan naraseidan fitrat-e-mast.

[Apney aap ko Allah Taala sey joda rakhhna, tarrapna

aur (maqsood takk) nah pohnchna hamari fitrat hai.]
To sever ourselves from Him is our nature,
and also to be restless and not to reach the goal.

Nah ma ra dar fraaq-e-oo ayyarey,
160

qararey.
nah oo ra bi-wisal-e-ma

( )

[Nah oss kay fraaq sey hamari qadar-o-qimat (kum hoti),

nah ossey hamarey wisal kay baghair chian hai.]
Neither do we get worth in separation from Him,
nor does He feel peace without union with us;

!

Nah oo bi-ma, nah ma bi-oo! Chih haal ast,
fraaq-e-ma faraq andar wisal ast.

[Nah woh hamarey baghair, nah hum oss kay baghair,

yeh kaya surat-e-haal hai?
Hamara fraaq, fraaq andar wisal hai.]
Neither He without us, nor we without Him!
How strange! Our separation is separation in union.

Jodaeyi khak ra bakhshad nigahey,
dehud sarmayah-e-kohey bakahey.

[Jodaeyi Adam-e-khaki ko nigah ataa karti hai,
yeh tinkay ko paharr ki sitwat ataa karti hai.]
Separation gives to this dust (i.e. man) an insight,
it gives the weight of a mountain to a straw.

Jodaeyi ishq ra aeinah-daar ast,
161

jodaeyi ashiqan
ra saazgar ast.

[Jodaeyi ishq paida karney ka sabab bunti hai,
jodaeyi ashiqon ko raas aati hai.]
Separation is a token of love;
it agrees with the nature of lovers.

Agar ma zindahaim az dardmandi ast,
wgar paindahaim az dardmandi ast.

) (

[Agar hum zindah hein

tou (ishq ki) dardmandi kay sabab zindah hein

aur ossi ki wajah sey humein paindgi hasil hai.]
If we are alive, it is due to this affliction (of separation),
and if we are immortal, it is due to it.

Mun-o-oo cheist asrar-e-Elahi ast,
mun-o-oo ber dawaam-e-ma gawahi ast.

'' '' (

[Mien aur Woh kaya hein?

Allah Taala kay asrar hein,
meyra aur Oss ka alag alag wujood
hamarey dawaam ka saboot hai.]
What is I and He? It is a divine mystery!
I and He are a witness to our immortality.

162



Bakhalwat hum bajalwat noor-e-Zaat ast,
boodan hayat ast.
miyan-e-anjuman

[Khalwat aur jalwat duonon jagah
Zaat-e-Bari Taala ka noor hai,
anjuman mein hona he zindagi hai.]
The light of the Essence is everywhere,
hidden and apparent; to live in company is real life.

Mohabat deidah-war bi-anjuman neist,

mohabat khod nigar bi-anjuman neist.

[Anjuman kay baghair mohabat
sahib-e-nazar naheen ho sakti,
nah anjuman kay baghair mohabat
apney aap ko deikhh sakti hai.]
Love does not acquire insight without company,
and without company, it does not become self-conscious.

Beh bazm-e-ma tajali-hast banigar,

! ) (
jahan napiad O piadast banigar.

163

[Hamari bazm mein (Oss ki) tajaliyat hein, deikhh!

Jahan moujood naheen sirf wohi moujood hai, deikhh!]
In our assembly, there are divine manifestations, behold!
The world is non-existent and He is existent, behold.

Dar-o-diwar-o-shehar-o-kaakh-o-koo neist,

keh einja haich-kas joz ma-o-Oo neist.

[Yeh dar-o-diwaar, yeh mehal aur shehar naheen hein,

yahan Oss kay aur hamarey sawaey aur kochh naheen.]
Doors and walls, cities, towns and streets are not there,
for here there is nothing existent except we and He.

Gehey khod ra z-ma biganah saazad,
gehey ma ra cho saazey mi nawazad.

(
)

[Kabhi Woh apney aap ko hum sey baiganah rakhhta hai

aur kabhi hamein saaz ki tarah nawazta hai.
(hamarey andar sey naghmey piada karta hai).]
Sometimes He makes Himself a stranger to us;
sometimes He plays upon us as upon a musical instrument.

164

Gehey az sung taswirash trashaim,

gehey nadeidah barooey
sajdah pashaim.

[Kabhi hum pathar sey Oss ki taswir trashtey hein

aur kabhi ossey deikhhey baghair sajdey kartey hein.]
Sometimes we fashion His idol out of stone,
sometimes we prostrate before Him without having seen Him.

Gehey her pardah-e-Fitrat dareidam,
jamal-e-yar bi-bakanah deidam.

(
)

[Kabhi hum Fitrat kay her pardey ko chaak kar deytey hein
aur dost kay jamal ka bibakanah nazarah kartey hein.
(Miaraj ki taraf asharah hai)]
Sometimes we tear every veil of Nature,
and boldly see His beautiful face.

Chih souda dar sar-e-ein mosht-e-khakst,
azein souda daroonash taabnakst.

[Mosht-e-khak kay sar mein yeh kaya souda samaya hai?

Issi souda sey tuo oss ka andaroon roshan hai.]
What fancy has this handful of dust?
It is due to this fancy that his inner self is illumined.
165



Chih khosh souda keh nalad az fraqash,

wlaikan hum babalad az fraqash.

[Yeh kaisa piyara souda hai keh insan Oss kay fraaq mein
nalah-o-faryaad bhi karta hai,
laikan yehi fraaq ossey taraqqi kay madarij bhi taey karata hai.]
What a nice fancy that he bewails in separation
and yet he grows and develops through it.

Fraaq-e-oo chonan sahib-e-nazar kard,
keh shaam-e-khwaish
ra ber khod sehar kard.

) (

[Fraaq ney ossey itna sahib-e-nazar kar diya keh

oss ney apney (fraaq ki) raat ko apney leay sehar bana liya.]
This separation developed in him such a spiritual insight,
that he turned his dusk into a dawn.

Khudi ra dardmand imtihan saakht,
ghum-e-deirinah ra aish-e-jawan saakht.

( ) ( )

( )
[(Insani) khodi ko fraaq kay) imtihan mein nah daal kar

166

dardmandi ataa ki.

(Aur iss tarah) Oss kay ghum-e-kohnah ko aish-e-jawan bana diya.]
He made the ego subject to affliction:
Thus turned the ancient grief into an ever-living joy.

Gohar-ha salk salk az chashm-ter bord,
z-nakhal-e-maatamey shirin
samar bord.

' '

('
) '
[Oss ney apni chashm-e-tar kay ansoon sey
motiyuon ki larriyan hasil kein,
goya nakhl-e-maatam sey mithha phhal paya.
(Nakhl-e-maatam Moharam kay dinnon sey motaaliq istilah hai)]
He got strings of pearls from the tears of his eyes
from the tree of bewailing he got sweet fruit.

Khudi ra tung dar aghosh kardan,

fana ra ba baqa hum-dosh kardan.

[Khodi ko pori tarah apna leyna,

goya fana ko aur baqa ko akathha kar deyna hai.]
To press the ego tightly to the bosom
is to turn death into everlasting life.

167

Mohabat dar girah bostan moqamaat,

mohabat dar
gozashtan az nehayaat.

) (

[Mohabat kaya hai? Moqamaat ko apney qabzey mein karna.

Mohabat kaya hai? Nehayaat sey gozar jana
(mohabat ki intiha koeyi naheen).]
What is Love? It is to tie all the different stages in a knot.
What is Love? It is to pass beyond all goals.

Mohabat zouq-e-anjamey nadarad,

taloo-e-sobh-e-oo shaamey nadarad.

[Mohabat mein ikhtitaam ki baat naheen,

oss ki roshan sobh kabhi shaam mein tabdil naheen hoti.]

Love does not know of any termination, its dawn has no dusk.

Barahash choon khird paich-o-khammey hust,

( )
) (

jahaney dar farogh yakk dummey hust.

[Agarchih khird ki tarah iss ki rah mein (bhi) paich-o-kham hai,

(magar) oss ka jahan aisi chamak sey (ibarat) hai,
jo eik dum zahar hoti hai.]
There are no bends in its way as in that of intellect,
in its lustre of a moment, there is a world.
168



Hazaran alam aftad dar reh-e-ma,

bapayan kay rasad jolaan geh-e-ma.

[Hamarey raastey mein kaeyi jahan aatey hein,

hamari koshish ka maidan kabhi khatam naheen ho sakta.]
Thousands of worlds lie along our path,
how can our endeavours reach their finale?

Mosafir javidaan zei javidaan meir,

) (

jahaney ra keh paish ayad farageir.

[Mosafir (-e-rah-e-ishq) baar baar fana ho

aur her baar naeyi zindagi pa,
jo jahan teyrey saamney aaey,
ossey apney qabzey mein kar ley.

(Eik jahan mein marna doosray jahan mein zindagi pana hai).]
O traveler I live for ever and die for ever,
take hold of the world that comes before you.

Beh Beharash gom shodan anjam-e-ma neist,

agar oo ra tou dar geiri fana neist.

169

[Allah Taala kay behar mein gom ho jana

hamara anjam naheen hai,
agar tou issey apna ley, tuo pher teyrey leay fana naheen.]
It is not the goal of our journey to merge ourselves in His Ocean.
If you catch hold of Him, it is not fana (extinction).

Khudi andar khudi gunjad mohaal ast,

(


)
khudi ra ain khod boodan kamal ast.

[Khudi ka khudi mein sama jana mohaal hai,

khudi ka apna aap banana he iss ka kamal hai.
(Kehta hai kon wasl mein rehta naheen wujood-e-Zaat;
qatrey ki baat aur hai, gohar ki shan aur.)]
It is impossible for an ego to be absorbed in another ego,
for the ego to be itself is its perfection.
(Translated by Bashir Ahmad Dar)
QUESTION 5

Sawal Panjam

Keh mun basham mera az mun khabar kon,

''

' '

chih maani darad andar khod safar kon.

170

[Mien kon hon, mojhey mien ki khabar dein.

Apney andar safar kar kay kaya maani hein?]
What am I? Tell me what I means.
What is the meaning of travel into yourself?
Answer:

Khudi taawiz-e-hifz-e-kainat ast,
hayat ast.

nakhastein partav-e-zaatish

[Khudi kainat ki hefazat kay leay taawiz hai,
khudi ka pehla pertuo hayat hai.]
Ego is the amulet for the protection of the universe.
The first ray of its essence is Life.

Hayat az khwab-e-khosh bidaar gardad,
daroonash choon yakkey basiyar gardad.

[Jabb hayat kay andar wahdat kasrat bani,

tuo woh gehri neind sey bidaar hoeyi.]
Life awakens from its sweet dream, its inside,
which is one, becomes many.

Nah oo ra bey namood-e-ma kashoodey,
nah ma ra bey kashood-e-oo namoodey.

171

[Nah hamari namood kay baghair oss ki safaat ka azhar hai,

aur nah oss kay azhar kay baghair hamari namood hai.]
Neither it develops without our expansion,
nor do we expand without its development.

Zamirash behar-e-napiada kanarey,

dil-e-her qatrah-e-mouj bi-qararey.

[Khudi ka zamir behar-e-napiada kanar hai,

iss behar kay her qatrah kay andar
mouj-e-biqarar poshidah hai.]
Its inner core is a shoreless sea;

the heart of every drop is a tumultuous wave.

Saro burg-e-shakibaeyi nadarad,

) (
bajoz afraad paidaeyi nadarad.

[Khudi istrihat na-ashna hai,

iss ka azhar afraad (-e-insani) kay alawah

aur kissi shaey mein naheen.]
It has no inclination to rest;
its manifestation is nothing but individuals.

172

Hayat aatish-e-khudi-ha choon sharar-ha,

cho anjam saabit-o-andar
safar-ha.

(
[Hayat aag hai aur insani khudi shararon ki manind hai,
yeh shararey sitaron ki tarah apni jagah qaim bhi hein
aur apna safar bhi jaari rakhhtey hein.]
Life is fire and egos are like its flames;
like stars they are (both) stationary and moving.

Z-khod na-raftah bairoon-e-ghair bein ast,

( )

miyan-e-anjuman khalwat nashin ast.

[Yeh apney aap ko nazar-andaaz keay baghair

ghair ko bhi apney aap sey bahar deikhhti hai

(goya) yeh anjuman kay darmiyan khalwat nashin hai.]

Without going outside, it looks towards others;
though in company, is yet in privacy.

Yakkey banigar bakhod paichidan oo,
z-khak pey seper baalidan oo.

[Zara iss ko apney aap sey wabastah rehna deikhho

woh kis tarah khak-e-pamaal sey obharti
aur nashav-o-noma paati hai.]

173

Just see its self-meditation;

it develops out of the trodden earth.

Nehan az deidah-ha dar haey-o-hooey,
damadum jostjooey rung-o-booey.

)
(
[Oss ki kashmakash ankhhon sey poshidah hai,
woh her dum rung-o-boo ki jostjoo
(kainat kay raaz jananey) mein rehti hai.]
Hidden from the eyes, it is in tumult,
it is constantly in search of adornment.

Z-soz andaroon dar jost-o-khaiz ast,
beh aeinay keh ba-khod dar sataiz ast.

[Woh apney soz-e-andaroon kay sabab jadd-o-jehad mein masroof

aur her dum apney aap sey nabard aazma hai.]
It is in perpetual activity through its internal ardour,
as if it is at war with itself.

Jahan ra az sataiz oo nizamay,
kaff-e-khak
az sataiz aeinah faamay.

174

[Oss ki jadd-o-jehad sey jahan ka nizam qaim hai

aur oss sey khod insan ki khak
aeiney ki manind chamakdar ho jaati hai.]
The world gets order through this strife of the ego!
A handful of dust becomes translucent through strife.

Naraizad joz khudi az pertav-e-oo,
nakhaizad joz gohar andar zuo-e-oo.

[Khudi kay pertuo sey sawaey khudi kay
kochh piada naheen hota
oss kay samandar kay andar sey
sawaey moti kay kochh naheen nikalta.]
From its ray, nothing comes into being save egos,
from its sea, nothing appears save pearls.

Khudi ra paikar-e-khaki hijab ast,

taloo-e-oo misal-e-aftab ast.

[Khudi kay leay paikar-e-khaki hijab hai,

yeh badan kay andar sey aisey taloa hoti hai, jaisey sooraj.]
The earthly garb is a veil for khudi;
its appearance is like the rising of the sun.

Daroon-e-seinah-e-ma khawar-e-oo,
175

farogh-e-khak-e-ma az johar-e-oo.

[Hamara seinah oss ka mutlaa hai,
hamari khak ki tabaani oss kay
johar ki marhoon-e-mannat hai.]
In the innermost heart of ours is its sun,
our dust is illumined through its potency.

Tou mi-goeyi mera az mun khabar kon,

' '
(

'
( '

chih maani darad andar khod safar kon?

[Tou kehta hai keh mojhey mien ki khabar duo,

mojhey batao keh apney andar safar karney
kay kaya maani hein?]
You ask to be informed about I,
and what is meant by travel into yourself.

Tera goftam keh rabt-e-jan-o-tun cheist,

safar dar khod kon O banigar keh mun cheist.

'

'
(

[Mien tomhein bata choka hon keh jan-o-tun ka rabt kaya cheez hai,
abb apney andar safar kar aur deikhh keh mien kaya hai?]
I informed you about the relation of body and soul
travel into yourself and see what I is.
176



Safar dar khwaish zaadan bi-abb-o-maam,
suriya ra gariftan az lub-e-baam.

[Apney andar safar?

Man baap kay baghair (az sar-e-nau) paida hona hai,

yeh chhat kay kinarey sey suriya ko pakarr leyna hai.]
To travel into self: It is to be born without father and mother,
to catch Pleiades from the edge of the roof;

Abud bordan bayakk dum-e-iztirabey,

)
(

tamasha bi-shoa-e-aftabey.

[Yeh eik lamah kay iztirab sey abud pa leyna hai,

yeh sooraj ki roshni kay baghair
(apney andar ki roshni sey) nazarah karna hai.]
To hold eternity with a single stroke of anguish,
to see without the rays of the sun;

Satardan naqsh her ummeid-o-beimay,

zadan chaakey beh

darya choon Kalimay.

)(

) )(
177

[Yeh her ummeid-o-khouf ka naqsh mita deyna

aur Mosa (A.S.) ki tarah darya ko duo tokarrey kar deyna hai.
(Saamney samandar thha, peichhey Faron ka lashkar,
magar Mosa (A.S.) per ghhabrahat taari nah hoeyi.)]
To obliterate every sign of hope and fear,
to sunder the river like Moses;

Shikastan ein talism-e-behar-o-ber ra,

)
(

z-angoshtey shagafidan qamar ra.

[Yeh iss behar-o-ber kay talism ko torrna,

aur ongli kay asharey sey chaand ko duo tokarrey kar deyna.
(Mojazah-e-shaq-al-qamar ki taraf asharah hai.)]
To break this spell of sea and land,
to split the moon with a finger.

Chonan baaz aamdan az la-makanash,

(
)
daroon-e-seinah-e-oo dar kaff jahanash.

[Yeh Allah Taala kay la-makan sey iss tarah wapas aana hai,
keh seinay kay andar woh ho aur Oss ka jahan mothhi mein ho.
(Waqiah-e-Miraj ki taraf asharah hai.)]
So to return from this experience of the spaceless world,

178

that it is within his heart, and the world in his hand.

Walley ein raaz ra goftan mohaal ast,
keh deidan shishah-o-goftan sifaal ast.

(

[Magar iss raaz ko biyan karna moshkil hai,
deid shishah hai aur biyan sifaal.]
But it is difficult to unravel this secret:
Here seeing is valuable and describing worthless.

Chih goeym az mun O az tawash-o-taabash,

''

()
konad ana aradhna bey niqabash.

[Mien ka aur iss ki taab-o-tawan ka kaya biyan karon;

ayah-e-jalilah inna aradhna ossey biniqab kar rehi hai.
(Amanat ka bojh jo kissi aur ney naheen othhaya
woh insan ney othha liya.)]
What can I say about I and its brilliance?
It is manifest from the Quranic text, We proposed.

Falak ra larzah ber tun az fur-e-oo,

)(
zaman-o-hum makan andar ber-e-oo.

179

[Oss ki shaan-o-shoukat sey falak larzah ber andaam hai,

zaman-o-makan duonon oss kay pehlo (garift) mein hein.]
The heavens are in terror of its glory,
time and space are in its grip.

Nashiman ra dil-e-Adam nehad ast,

nasib-e-mosht-e-khakey
oo fataad ast.

( )! (

[Khudi ney Adam kay dil mein apna nashaiman banaya,

(Sobhan Allah!) issey pana mosht-e-khak kay nasib mein hoa.]
It sought refuge in the heart of man,
and has fallen to the lot of this handful of dust.

Joda az ghair-o-hum wabastah-e-ghair,

gom andar khwaish-o-hum paiwastah-e-ghair.

[Yeh ghair sey joda bhi hai aur oss sey wabastah bhi,
apney andar gom bhi hai aur doosron sey paiwastah bhi.]
It is distinct from the other and yet related to it,
is lost within itself and yet conjoined with the other.

Khayal andar kaff-e-khakey chasaan ast?
Keh sairash bey makan-o-bey zaman ast.

180

(
' '

[Kaff-e-khak kay andar tafakkar iss tarah hai keh,

oss ki sair zaman-o-makan sey mawara hai.]
What kind of aspiration this handful of dust has that
its flight is beyond the limitations of time and space.

Bazindaan ast-o-azad ast ein cheist?

)
Kamand-o-siad-o-siyaad ast ein cheist?

[Khudi qiadkhaney mein bhi hai aur azad bhi,

yeh kaya maajra hai?

Yeh shikari bhi hai, kamand bhi aur shikar bhi.

(Badan mein qiad bhi hai
aur oss kay tug-o-taaz sey badan sey mawara bhi hai.)]
It is in prison and yet free! What is this?
It is the lasso, the prey, and the hunter! What is this?

Chiragh-e-darmiyan-e-seinah-e-tost,

(
)

) (


chih noor ast ein keh dar aeinah-e-tost?

[Teyrey seinay kay andar chiragh (khudi) hai,

yeh ajeeb noor hai jo teyrey (qalb kay) aeiney mein hai.]

181

There is a lamp within your heart;

what is this light which is in your mirror?

Mashuo ghafil keh tou oo ra amini,
chih nadaani keh sooey khod na-beini.

(

[Ghafil nah ho, tou iss noor-e-khudi ka amin hai,
tou kittna nadan hai keh apney aap ki taraf naheen deikhhta.]
Dont be negligent; you are its trustee,
what folly that you do not look within your self!
(Translated by Bashir Ahmad Dar)
QUESTION 6

Sawal Shasham

Chih jozv ast aan-keh oo az koll fazoon ast,
tariq jostan aan jozv choon ast?

' '

) (

[Woh jozv kaya hai jo koll (kainat) sey barrh kar hai?
Aur oss jozv kay paaney ka tariqah kaya hai?]
What is that part which is greater than its whole?
What is the way to find that part?

182

Answer :

Khudi az andazah-haey ma fazoon ast,

)
(

khudi z-aan koll keh tou beini fazoon ast.

[Khudi hamarey andazey sey bhi barrh kar hai,

aur iss koll sey bhi (jissey tou deikhhta hai.]
Ego is greater than what we imagine it to be;
ego is greater than the whole which you see.

Z-gardoon baar baar aftad keh khaizad,

(
(
)

(

beh behar-e-rozgar aftad keh khaizad.

[(Yeh aasmani cheez hai aur)

aasman sey baar baar girti hai ta-keh othhey,

yeh zamaney kay samandar mein girti hai ta-keh obhray.]
It falls from the heaven again and again to rise;
it falls into the sea of the world to rise.

Joz oo dar zir-e-gardoon khod nigar keist?

Beh bey baaley chonan pervaaz gar keist?

[Aasman kay neichey iss kay alawah

183

aur kon khod nigar hai?

Per-o-baal kay baghair iss ki tarah
aur kon boland perwaaz hai?]
Who else in the world is self-conscious?
Who else can fly without wings?

Beh zolmat mandah-o-noorey dar aaghosh,
baroon az jannat-o-hoorey
dar aaghosh.

) (

[Yeh (badan ki) zolmat mein hoti hoeyi
apni aaghosh mein noor rakhhti hai,
yeh jannat sey bahar hai,
magar Hoor iss kay pehlo mein hai.]
It lies in darkness and yet has a light in its bosom,
outside the paradise and yet has a houri in embrace!

Beh aan notqey dil awaizey keh daarad,
z-qaar-e-zindagi
gohar ber aarad.

[Dil lobhaney waali qowwat-e-goyaeyi kay bais,

yeh darya-e-zindagi ki teh sey moti nikaal laati hai.]
With the charming wisdom that it possesses,
it brings out pearls from the depth of life.

Zamir-e-zindgani javidaani ast,
184

bachashm-e-zaharash
beini zamani ast.

[Zamir-e-hayat javidani hai,

agarchih zahar ki ankhh sey deikhha jaaey
tuo yeh zamani nazar aata hai.]
The impulse of life is eternal, but looked at from outside,
it is bound by time.

Beh taqdirash moqam-e-hust-o-bood ast,

) (

namood-e-khwaish-o-hifz-e-ein namood ast.

[Moqam-e-hust-o-bood (dunya) mein rakhha jaana

iss ki taqdir hai,
issi sey iss ki namood (salahiyaton ka azhar) hai
aur pher yeh apni namood ki hefazat bhi karti hai.]
Upon its destiny depends the position of this universe,
its manifestation and preservation of it.

Chih maporsi chih goon ast-o-chih goon neist,

(( )( )

(

)
keh taqdir az nehaad-e-oo baroon neist.

[Tou kaya poochhta hai keh yeh kaisi hai aur kaisi naheen hai?
185

(Itna samajh ley) keh taqdir oss kay zamir (sarisht) sey bahar naheen.
(khod apni taqdir hai).]
What do you ask about its nature?
Destiny is not something separate from its nature.

Chih goeym az chagoon-o-bey chagoonash,

baroon majboor-o-mokhtar andaroonash.

[Yeh kaya hai aur kaya naheen hai,

mien iss kay baarey mein kaya kahon?

Bahar sey yeh majboor nazar aati hai
magar andar sey mokhtar hai.]
What should I say about its character?
Outwardly it is determined, inwardly it is free.

Chonin farmoodah-e-Sultan-e-Badr ast,

(
)

'

( '

keh iman dar miyan-e-jabr-o-qadr ast.

[Janab Rasool-e-Akram (S.A.W.) ka yehi farman hai

keh aiman jabr-o-qadr kay darmiyan hai.]
Such is the saying of the Lord of Badr,
that faith lies between determinism and indeterminism.

186

Tou her makhlooq ra majboor goeyi,

( ) (
aseer bund-e-nizd-o-door goeyi.

[Tou her makhlooq ko majboor kehta hai

kiyuonkeh woh nizd-o-door (zaman-o-makan) ki aseer hai.]

You call every creature to be determined,
to be confined to the chains of near and far.

Walley jan az dum-e-Jan Aafrin ast,
beh chundein
jalwah-ha khalwat nashin ast.

[Magar rooh jo Allah Taala ki rooh mein sey phhonki hoeyi hai,
aur apney saarey mazahar kay bawajood khalwat nashin hai.]
But the soul is from the breath of the Creator,
which lives in privacy with all its manifestations.

Z-jabr-e-oo hadisey dar miyan neist,

keh jan bey fitrat-e-azad jan neist.

[Oss ki majboori ka sawal he paida naheen hota,

agar rooh apni fitrat kay lehaaz sey azad naheen
tuo woh rooh he naheen.]
Determinism with regard to it is out of question,
for soul without freedom is not a soul.

187



Shabkhoon ber jahan-e-kaif-o-kum zadd,
z-majboori
beh mokhtari qadam zadd.

) (
) (

[Oss ney kum-o-baish kay jahan (dunya) per shabkhoon mara,

aur iss tarah majboori (badan mein honay) kay bawajood
mokhtari ki taraf qadam barrhaya.]
It lay in ambush on this world of quantitative measurements.
From determinism it passed over to freedom.

Cho az khod gard-e-majboori fashanad,

(
)
jahan-e-khwaish ra choon naqah ranad.

[Jabb oss ney apney aap sey majboori ki gard jhatak di,
tuo pher jahan per sawar ho kar ossey naqah ki tarah chalaya.
(Ayam ka markab naheen, rakib hai qalandar.)]
When it (ego) removes from itself the dust of determinism,
it drives its world like a camel.

Nagardad aasman bey rokhsat-e-oo,
natabad akhtarey bey shafqat-e-oo.

188

[Nah asman oss ki ajazat kay baghair ghhoomta hai,

aur nah sitarah oss ki tawajoh kay baghair chamakta hai.]
The sky does not revolve without its permission,
nor do stars shine without its grace.

Konad bey pardah rozey mozmarash ra,
bachashm-e-khwaish beinad joharash ra,

) (

[Woh zamaney kay poshidah dinn (aaney waaley waqiyat)
per sey pardah hatati hai,
aur apni nigah sey iss kay andaroon mein otar jaati hai.]
One day it reveals its hidden nature,
and sees its essence with its own eyes.

Qataar-e-nooriyan dar rahgozar ast,
pey deidar-e-oo dar intizar ast.

[Noori oss kay rastay mein qataar baandhey khharray hotay hein,
aur oss kay deidar ka intizar kartey hein.]
Rows of heavenly choir stand on either side of the road,
waiting for a glimpse of its countenance.

Sharab-e-afrishtah az taakash bageirad,

ayyar-e-khwaish az khakash bageirad.

189

[Farishtah oss kay taakistan sey sharab hasil karta hai,

aur oss ki khak ko apney leay miyar thherta hai.]
The angel gets wine from its vine;
it gets significance from its earth.

Chih porsi az tariq-e-jostjooaish,
frou aarad moqam-e-haaey-o-hooaish.

(
)(
[Tuo oss kay tariq-e-jostjoo kay baarey mein poochhta hai,
ishq-o-musti kay moqam mein aa.
(ta-keh tou ossey maaloom kar sakkey).]
You ask about the way of its seeking;
come down to the state of lamentation.

Shabb-o-rozey keh daari ber abud zann,
foghan-e-sobh gahey ber khird zann.

[Apney shabb-o-roz ko abud kay moqabilay mein laa,

aur foghan-e-sobh-gahi sey apni aql ki tarbiyat kar.]
Change your days and nights for eternity,
change from intellect to the morning lamentation (intuition).

Khird ra az hawas ayad mataay,
190

foghan
az ishq mi-geirad shoaay.

[Khird hawas-e-zahari sey samaan hasil karti hai,

aur foghan-e-ishq sey roshni paati hai.]
Intellect has its source in senses,
lamentation gets light from love.

Khird joz ra, foghan koll ra bageirad,

''

'
'

khird meirad, foghan hergiz nameirad.

[Khird jozv ko aur ishq koll ko garift mein laata hai,

khird ko fana hai, ishq ko hergiz fana naheen.]
Intellect grasps the part, lamentation the whole.
Intellect dies but lamentation is immortal.

Khird beher-e-abud zarfay nadarad,

nafas chon sozan saat shomarad.

[Khird ka zarf itna naheen keh abud ko samajh sakkey,

woh ghharri ki sooeyi ki tarah waqt kay shomar mein rehti hai.]
Intellect has no categories to comprehend eternity;
it counts moments as the hands of the watch.

191

Trashad roz-ha shabb-ha, sehar-ha,

nageirad shoalah-o-cheinad sharar-ha.

[Khird dinn, raat aur sobh trashti hai,

woh shoalay ko naheen pakarrti, sharar chonti rehti hai.]

It contrives days and nights and mornings;
it cannot catch the flames; therefore it takes on sparks.

Foghan-e-ashiqan anjaam kaarey ast,

nehan yakk dum-e-oo rozgarey ast.

[Ehl-e-ishq ka anjam-e-kaar foghan hai,

foghan kay eik lamhay mein pora zamanah nehan hai.]
The lamentation of the lovers is the ultimate goal,
in one moment of it lies hidden a world.

Khudi ta momkinatash waa namayad,

girah az andaroon khod koshayad.

[Khudi ka maqsad apni momkinaat ka azhar karna

aur apney andar ki girah khholna hai.]
When the ego manifests its potentialities,
it removes its inner knots and veil.

192

Az aan noorey keh waa beinad nadaari,

shomari.
tou oo ra faani-o-aani

( )(

[Jiss noor sey khudi deikhhti hai woh teyrey pass naheen hai,
yehi wajah hai keh tou ossey faani aur aani (lamhati) samajhta hai.]
You do not have that light by which it sees.
You look upon it as momentary and mortal.

Az aan murgay keh mi-ayad chih baak ast,

khudi choon pokhtah shoud az murg pak ast.

[Aaney waali mout ka kaya dar, khudi jabb pokhtah ho jaaey

tuo ossey mout kochh noqsan naheen pohncha sakti.]
Why fear that death which comes from without?
For when the I ripens into a self it has no danger of dissolution.

Z-murg-e-digarey larzad dil-e-mun,
dil-e-mun, jan-e-mun, aab-o-gill-e-mun.

( )

[(Albatah) meyra dil oss doosari mout sey kanpta hai,

dil he naheen balkeh jaan aur badan bhi.]
There is a more subtle inner death which makes me tremble!

Z-kaar-e-ishq-o-musti ber-fatadan,
193


(
)

) (

sharar-e-khod beh khashakey nadadan

[(Yeh mout onn per warid hoti hai)

jo ishq-o-musti sey na-ashna rehtey hein,

jo apney (khas-o-) khashak mein
khudi ka sharar naheen daaltey.]
This death is falling down from loves frenzy,
saving ones spark and not giving it away freely
to the heaps of chaff;

Badast-e-khod kafan ber khod boridan,
bachashm-e-khwaish
murg-e-khwaish deidan.

[Yeh woh loug hein jo apney haath sey
apney opar kafan oarrh leytey hein,
aur mout ko ankhhon sey deikhhtey hoay
oss ka shikar hotay hein.]
Cutting ones shroud with ones own hands;
seeing ones death with ones own eyes;

Tera ein murg her dum dar kamin ast,
batars az-ooey keh murg-e-ma hamein ast.

(

[Yeh mout her dum teyri ghhat mein hai,

194

iss sey buch keh yehi asal mout hai.]

This death lies in ambush for thee!
Fear it, for that is really our death.

Konad gor-e-tou andar paikar-e-tou,
Nakir-o-Munkar-e-oo
dar ber-e-tou.

[Yeh mout badan kay andar teyri qabar khhodti hai,

iss kay Munkar Nakir teyrey pehloo mein hein.]
It digs your grave in your body;
its Munkar and Nakir are with it.
(Translated by Bashir Ahmad Dar)
QUESTION 7

Sawal Haftam :

Mosafir chon bowad rehro kadaam ast,

kara goeym keh oo mard-e-tamaam ast.

[Mosafir kaisa hota hai, rahro kon hai?
Mard-e-kamil kissey kehtey hein?]
Of what sort is this traveler, who is the wayfarer?
Of whom shall I say that he is the Perfect Man?
Answer:

195



Agarchih chashmey koshaeyi ber dil-e-khwaish,

daroon-e-seinah beini manzil-e-khwaish.

[Agar tou apney dil per tawajoh karey

tuo tojhey apney seinah mein apni manzil nazar aaey gi.]
If you direct your eyes towards your heart,
you will find your destination within your bosom.

Safar andar hazar kardan chonein ast,

( :

)
safar az khod bakhod kardan hamein ast.

[Yehi safar andar hazar hai, yehi apney aap sey,

apney andar safar karna hai.

(Punjabi: Omar mok diyan mok diyan mok gaeyi ay,

painda yar dey dar da naein mok da.
Yar dil dey andar wasda ay,
safar apnay-e-ghhar da naein mok da.)]
To travel while at rest is:
To travel from ones self to ones self.

Kassey einja nadanad ma kojaeym,
keh dar chashm-e-meh-o-akhtar niyaeym.

196

( (

() (

[Iss andarooni safar mein koeyi naheen jaanta keh hum kahan hein,
kiyuonkeh hum meh-o-akhtar ki ankhh mein naheen samatey.
(Iss safar ka andazah meh-o-akhtar sey naheen ho sakta)]
None knows here where we are,
that we look so insignificant in the eyes of moon and stars.

Majoo payan keh payaney nadaari,
bapayan
ta rusi janay nadaari.

)(
[Apni intiha nah dhond,

kiyuonkeh teyri intiha koeyi naheen,

intiha tabb ho agar teyrey andar jan (rooh) nah ho.]
Dont seek the end of the journey; for you have no end;
as soon as you reach the end, you lose your soul.

Nah ma ra pokhtah pindaari keh khamaim,

beher manzil-e-tamaam-o-natamamaim.

[Apney aap ko pokhtah nah samajh keh hum abhi napokhtah hein,
her manzil per hum mokamil bhi hein aur namokamil bhi.]
Do not look upon us as ripe; for we are raw,
at every destination we are perfect and imperfect.

197



Bapayan naraseidan zindgani ast,

safar ma ra hayat-e-javidani ast.

[Intiha takk nah pohnchna he hamari zindagi hai,

safar he hamari hayat-e-javidan hai.]
Not to reach the end is life;
immortal life for us lies in constant traveling.

Z-maahi ta beh meh jolangah-e-ma,
makan-o-hum zaman gard-e-reh-e-ma.

[Maahi sey mah takk hamara maidan-e-amal hai,

makan aur zaman duonon hamari rah ki gard hein.]
The whole world from the centre of the earth
to the moon is within our reach,
time and space are like dust in our path.

Bakhod paichaim-o-bitaab namoodaim,

)(
keh ma moujaim-o-az qaar wajoodaim.

[Hum apney andar paich-o-taab khha rehey hein,

aur apni shakhsiyat kay azhar kay leay bi-taab hein,
198

hum behar-e-wujood ki teh sey othhti hoeyi mouj (-e-biqarar) hein.]

Our selves are our centres and pine for manifestation,
for we are waves and rise from the bottom of Being.

Damadum khwaish ra andar kamein baash,

( )

garaizan az gomaan sooey yaqin baash.

[Tou her waqt apni ghhat mein reh (apni hefazat kar)
apney aap ko gomaan sey bacha aur yaqin ki taraf aa.]
Lie in constant ambush against the self,
fly from doubt to faith and certainty.

Tabb-o-taab-e-mohabat fana neist,

( )
yaqin-o-deid ra neiz intiha neist.

[Jaisey ishq ki tabb-o-taab ko fana naheen

(issi tarah) aiman-o-yaqin aur nazarah-e-jamal

ki bhi intiha naheen.]
The fire and ardour of love are not subject to extinction;
faith and sight have no end.

Kamal-e-zindagi deidar-e-Zaat ast,
tariqash rastan az bund-e-jahat ast.

199

( ) (
[Kamal-e-zindagi yeh hai keh

Zaat-e-Bari Taala ka deidar nasib ho,

aur oss ka tariqah makan ki hudood
(torr kar onn sey) bahar nikalna hai.]
The perfection of life consists in seeing the Essence,
the way of achieving it is to free oneself
from the limits of time and space.

Chonan ba-Zaat-e-Haq khalwat gazeini,

(
tera Oo beinad-o-Oo ra tou beini.

[Zaat-e-Haq Taala sey iss tarah khalwat hasil ho

keh tou onnhein deikhhey aur woh tojhey.]
You should enjoy privacy with the Divine Person in such a way,
that He sees you and you see Him.

Munawwar shuo z-noor mun yaraani,

) (

mozzah berhum mazun tou khod namaani.

[Apney aap ko onn (Rasool-e-Pak S.A.W.)

kay noor sey munawwar kar
jinhon ney mun yaraani famaya thha,

onn per sey nazar hata vernah tou khod baqi naheen rehey ga.]
200

Become illumined by the light of what you see.

Do not wink; otherwise you will be no more.

Bakhod mohkam gozar andar hazoorash,

mashuo napiad andar behar-e-noorash.

[Allah Taala kay hazoor apney aap ko mohkam rakhh,

oss kay noor kay behar mein napiad nah ho ja.]
In His presence, be strong and self-possessed;
dont merge yourself in the ocean of His Light.

Nasib-e-zarah kon aan iztirabay,

keh
taabad dar harim-e-aftabay.

[Teyri shakhsiyat kay zarray ko aisa iztirab nasib ho

keh woh harim-e-aftab mein bhi chamakta rehey.]
Bestow that perturbation to the mote
that it may shine in the vicinity of the sun.

Chonan dar jalwahgah-e-yar mi-soz,
ayan khod ra nehan oo ra ber afroz.

[Yar ki jalwah-gah mein iss tarah sokhtah ho

keh zahar mein tuo chamak othhey

201

aur babatan woh chamak jaaey.]

So burn amid the splendour of the Beloved
that you may illumine yourself in public and Him in privacy.

Kassey ko deid alam ra imam ast,

(
)

mun tou natamaim oo tamaam ast.

[Jiss ney (Haq Taala ka jamal) deikhh liya,

wohi jahan ka imam hai, hum sabb natamaam hein,

aur woh mokamil hai.]
He who saw is the leader of the world,
we and you are imperfect; he alone is perfect.

Agar oo ra nayabi dar talab khaiz,
agar
yaabi beh damanash dar aawaiz.

[Agar tou aisa rehnoma nah paaey,

tuo oss ki talash mein nikal, aur agar paa-ley,

tuo oss kay daman sey wabastah ho ja.]
If you do not find him, rise in search of him;
if you find him, attach yourself to him.

Faqih-o-Shaikh-o-Mulla ra madeh dast,
maro manind-e-maahi ghafil as shist,
202

[Kissi Faqih ya Shaikh ya Mulla kay haath mein haath nah dey,
machhli ki tarah kantay sey ghafil nah reh.]
Do not allow yourself to be guided by the faqih, shaikh, and mulla;
like fish, do not walk about careless of the hook.

Bakaar-e-molk-o-Deen oo marday raahey ast,

keh ma koraim O oo sahib-e-nigahey ast.

[Aisa kamil shakhs he dunvi

aur Deeni moamlat mein sehihi rahnoma hai,

hum sabb andhay hein aur woh sahib-e-nigah hai.]
He is a man of the path in matters of State and religion;
we are blind and he is a man of insight.

Misal-e-aaftab sobh-gahey,

damad az her bun mooish nigahey.

[Aftab-e-sobh ki manind oss kay her bonn-e-moo

sey nigah phootti hai.]
Like the sun of the morning,
wisdom shines from every root of his hair.

Farang aein-e-jamhoori nehaadst,
rasan az gardan deovay koshaadst.
203

[Farang ney jamhoori aein ki boniyad rakhh kar

deov ki gardan ko zinjir sey azad kar diya hai.]
The West has set up the rule of democracy;
it has untied the rope from the neck of a fiend.

Nawa bi-zakhmah-o-saazey nadarad,
abbey tiyarah
perwaazey nadarad.

[Farang baghair mizrab aur saaz kay koeyi awaaz naheen rakhhta,
nah woh tiyyaray baghair pervaaz kar sakta hai.
(Qalb ki awaz aur rooh ki pervaaz sey mehroom hai.)]
It does not possess sound without plectrum and musical instruments,
without a flying machine it does not possess the power of flying.

Z-baghash kisht-e-veraaney niko-ter,
z-shehar-e-oo biyabaney niko-ter.

[Oss kay bagh sey viraan khheiti,

aur oss kay shehron sey biyaban behtar hein.]

A desolate field is better than its garden,
a desert is better than its city.

204

Cho rehzun carvaaney dar tug-o-taaz,

shikam-ha beher nanay dar tug-o-taaz.

[Oss kay carvaan ki koshish rehzun ki tarah hai,

aur onn kay pait roti ki dorr dhoop mein lagay haay hein.]
Like a marauding caravan it is active,
its people are ever busy in satisfying their hunger.

Rawaan khwabeid-o-tun bidaar gardeid,

honar ba deen-o-danash khwaar gardeid.

[Rooh khwabeidah hai aur tun bidaar hai,

deen-o-danish kay saath oss ka honar bhi khwaar ho choka hai.]

Its soul became dormant, and its body awoke;
art, science and religion all became contemptible.

Khird joz kafiri kafir gari neist,
dari neist.
fun-e-Afrang joz mardam

()

[Oss ki khird kafiri aur kafir gari

kay sawa aur kochh naheen,
Farangiyuon ka fun (art)
sirf adamiyuon ko chirna phharrna hai.]
Intellect is nothing but fostering of unbelief,
the art of the West is nothing but man-killing.
205



Grohey ra grohey dar kamein ast,
khodaish yaar agar kaarash chonin ast.

[Her groh doosray groh ki ghhat mein hai,

agar moamlah yehi raha,
tuo pher onn sey bhalaeyi ki koeyi ummeid nah rakhh.]
A group lies in ambush against another group,
such a state of affairs is sure to lead to disaster.

Z-mun deh ehl-e-Maghrib ra payamey,
keh jamhoor ast taigh-e-bi-niyamey.

[Meyri taraf sey ehl-e-Maghrib ko yeh payam duo

keh jamhooriyat taigh-e-biniyam hai.]
Convey my message to the West
that the ideal of democracy is a sword out of its sheath:

Chih shamshirey keh jahan-ha mi-sitanad,
tamiz-e-Moslim-o-kafir nadanad.

[Yeh aisi shamshir hai jo her eik ki jan nikaal leyti hai,
issey Moslim-o-kafir ki koeyi tamiz naheen.]
206

What a sword that it kills men and does not make

a distinction between a believer and an unbeliever!

Namanad dar ghalaf-e-khod zamaney,

bord jan-e-khod O jan-e-jahaney.

[Yeh eik lamah bhi niyam mein naheen rehti,

apni jan bhi ganwati hai aur jahan ki jan bhi.]
If it does not remain in the sheath for a little more time,
it will kill itself as well as the world.
(Translated by Bashir Ahmad Dar)
QUESTION 8

Sawal Hushtam

Kadami noktah ra notq ast anal Haq,

'

'

(

chih goeyi her zeh bood aan ramz-e-motliq.

[Anal Haq kis noktey ko biyan karta hai?

Kaya tou kehta hai keh yeh ramz-e-motliq mohmil hai?]
What point does the aphorism I am the Truth imply?
Do you think that this mystery was mere nonsense?

207

Answer:

Mun az ramz-e-anal Haq baz goeym,

wgar ba Hind-o-Iran raaz goeym.

[Mien anal-Haq ki ramz pher sey biyan karta hon,

Hind-o-Iran kay saamney dobarah yeh raaz khholta hon.]
I am once again going to explain the mystery of I am the Truth.
Before India and Iran I am unfolding a secret again.

Moghay dar halqah-e-deir ein sakhon goft,

' ' '

hayat az khod faraibey khord-o-mun goft.

[Eik pir-e-moghan ney halqah-e-deir mein yeh baat kehi,

hayat ney apnay aap sey faraib khhaya aur mien kaha.]
The Magi in the circle of his followers said:
Life was taken in by itself and uttered I.

Khoda khoft-o-wujood-e-ma z-khwabash,
wujood-e-ma namood-e-maz-khwabash.

) ((

[Khoda so gaya (astaghfarullah)

hamara wujood bhi oss ka khwab

208

aur hamari namood bhi oss ka khwab hai.]

God went to sleep and our being is through His dream;
our existence and appearance are merely His dreams.

Moqam-e-tehat-o-fouq-o-charsoo khwab,

sakoon-o-sair-o-shouq-o-jostjoo khwab.

[Neichay oopar aur charsoo (atraaf-o-jehaat) khwab hein,

sakoon-o-harkat aur jazbah-e-shouq-o-jostjoo sabb khwab hein.]
Down and above, all four dimensions are illusions,
rest and motion, desire and search are all illusions!

Dil-e-bidaar-o-aql-e-noktah bein khwab,

gomaan-o-fikr-o-tasdiq-o-yaqin khwab.

[Dil-e-bidaar ho ya aql-e-noktah bein, sabb khwab hein,

goman, fikr, tasdiq, yaqin; sabb khwab hein.]
Wakeful heart and wise intellect, a dream;
dread and anxiety, certainty and belief, a dream.

Tera ein chashm-e-bidaarey bakhwab ast,

tera goftar-o-kirdarey bakhwab ast.

[Teyri yeh chashm-e-bidaar bhi khwab hai,

209

teyri goftar-o-kirdar bhi khwab hai.]

Your wakeful eye is in reality in a state of dream,
your speech and action are all in a dream!

Cho oo bidaar gardad digarey neist,
mataa-e-shouq
ra soudagarey neist.

[Jabb woh bidaar ho tuo koeyi aur baqi naheen,

mataa-e-shouq ka koeyi kharidaar naheen.]
When He wakes up, nothing else remains;
there is no customer for the merchandise of yearning.

Farogh-e-danish-e-ma az qiyas ast,
ast.
qiyas-e-ma z-taqdir-e-hawaas

(

[Hamari aql qiyas sey barrhti hai,

aur hamara qiyas hamarey hawaas-e-khamsah per mabni hai.]

The development of our intellect is through reasoning;
our reasoning depends upon the nature of the senses.

Cho hiss-e-deigar shoud ein alam digar shoud,
sakoon-o-sair-o-kaif-o-kum
digar shoud.

[Jabb hiss badal jaaey tuo dunya badal jaati hai,

oss kay sakoon,

210

harkat aur kumi baishi mein farq aa-jaata hai.]

When sense changes, this world becomes different:
Rest and motion, quality and quantity are changed.

Tawan goftan jahan-e-rung-o-boo neist,

(
(

zamin-o-asman-o-kaakh-o-koo neist.

[Hum kaeh saktey hein keh jahan-e-rung-o-boo naheen hai,

nah zamin-o-aasman hein aur nah mahal-o-guli koochey.]
It can be said that the world of colour and smell is non-existent,
earth and sky, house and street, are nothing.

Tawan goftan keh khwaabey ya fasooney ast,

)
hijab-e-chehra-e-aan bey chagooney ast.

[Kaha ja sakta hai keh yeh jahan khwab ya afsoon hai,

yeh bhi kaha ja sakta hai keh
yeh oss bi-chagoon (Zaat-e-Bari Taala)
kay chehray ka niqab hai.]
It can be said that all these are dreams or illusions,
or veils over the countenance of the Divine Person.

Tawan goftan hamah nairung-e-hosh ast,

211

faraib-e-pardah-haey chashm-o-gosh ast.

[Yeh bhi kaha ja sakta hai keh yeh sabb hosh ka talism hai,
aur chashm-o-gosh (deid-o-shoneid)
kay pardon ka faraib hai.]
It can be said that all is sorcery of the senses,
a deception produced by our eyes and ears.

Khudi az kainat rung-o-boo neist,

miyan-e-ma-o-oo ast.
hawaas-e-ma

[Magar khudi ka taaloq iss kainat kay rung-o-boo sey naheen,

hamarey aur oss kay darmiyan hawaas ka taaloq bhi naheen.]
But the ego does not belong to the universe of colour and smell;
our senses do not intervene between us and it.

Nigah ra dar harimash neist raahey,

koni khod ra tamasha bey nigahey.

[Khudi kay harim mein zahari nigah ka gozar naheen,

tou baghair nigah kay iss ka nazarah karta hai.]
Eyesight has no access to its sacred precincts;
you can see self without eyesight.

212

Hissab-e-rozash az dour-e-falak neist,

bakhod beini zun-o-takhmin-o-shak neist.

[Khudi kay zaman ka hissab gardish-e-aflaak sey naheen,

jabb tou khod apni khudi ko deikhh raha ho tuo oss mein
zann-o-takhmin aur shak-o-shobah kahan baqi reh jaata hai.]
The calculation of its days is not through the revolution of the sky;
if you look within, there is no doubt or misgiving about it.

Agar goeyi keh mun vehm-o-gomaan ast,

'

'
(

'
'

namoodash choon namood ein-o-aan ast.

[Agar tou kehey keh mien veham-o-gomaan hai,

mien ki namood bhi ein-o-aan ki namood ki manind hai.]
If you say that the I is a mere illusion:
An appearance among other appearances.

Bago ba mun keh daraey gomaan keist,

(

(
)

yakkey dar khod nigar aan bey nishan cheist.

[Pher mojhey bata keh gomaan karnay wala kon hai,

213

zara apney andar nazar daal kar

mojhey bata keh woh bi-nishan kon hai?
(Jo apney andar goman paida kar raha hai.)]
Then tell me who is the subject of this illusion;
look within and discover.

Jahan-e-piada-o-mohtaaj-e-dalilay,

( )(
nami ayad beh fikr-e-Jibrilay.

[Jahan agarchih zahar hai magar pher bhi

moamlaat-e-dunya mein dalil sey kaam chalta hai,

aur dalil ka yeh silsalah fikr-e-Jibril (A.S.)
mein bhi naheen samata.]
The world is visible, yet its existence needs proof!
Not even the intellect of an angel can comprehend it.

Khudi penhaan z-hojjat bey niaz ast,

(
yakkay andaish-o-daryab ein chih raaz ast.

[Magar khudi penhan honay kay bawajood

dalil ki mohtaj naheen,

zara soch aur samajh keh yeh kaya raaz hai?]

The I is invisible and needs no proof:
Think awhile and see thine own secret!

214

Khudi ra Haq badaan baatil mapindar,

(
)

khudi ra kisht-e-bihasil mapindar.

[Khudi ko Haq samajh, issey baatil gomaan nah kar,

nah issey kisht-e-bey hasil (bey maqsad) khayal kar.]
The I is Truth, it is no illusion;
dont look upon it as a fruitless field.

Khudi choon pokhtah gardad lazawalst,
fraaq-e-aashiqan ain wisalst

(
)
[Khudi jabb pokhtah ho jaaey

tuo pher woh hamaishah baqi rehti hai,

oshaaq ka fraaq he ain wisal hai,
(fraaq sey ishq pokhtah hota hai).]
When it ripens, it becomes eternal!
Lovers, even though separated from the Beloved, l
ive in blissful union!

Sharar ra taiz baaley mi-tawan daad,
tapeid la-yazaaley mi-tawan daad.

[Sharar ko pervaaz-e-taiz aur hamaishah ki chamak

bhi ataa ho sakti hai.]

215

It is possible to give wings to a mere spark,

and to make it flutter for ever and for ever!

Dawaam-e-Haq jazaey kaar-e-oo neist,
keh oo ra ein dawaam az jostjoo neist.

(
)

[Allah Taala ka dawaam Oss ki koshish ka nateijah naheen,

Oss ney yeh dawaam jostjoo sey naheen paya.
(Woh az khod al-Hayee aur al-Qayoom hai.)]

The Eternity of God is (elemental and) not the reward of His action!
For His eternity is not through seeking.

Dawaam aan beh keh jan-e-mostaarey,

( (

shawud az ishq-o-musti paeydaarey.

[Hamara dawaam iss lehaaz sey qabal-e-taarif hai,

keh yeh jan-e-mostaar Allah Taala kay ishq
aur oss ki musti kay zariay paidaari hasil karta hai.]
That eternity is superior, which a borrowed soul
wins for herself by loves frenzy.

Wujood-e-kohsar-o-dasht-o-dar haich,

jahan faani khudi baqi digar haich.

216

[Kohsar aur dasht-o-dar ka wujood kochh naheen,

jahan faani hai, sirf khudi ko baqa hai, baqi kochh naheen.]
The being of mountains and deserts and cities is nothing,
the universe is mortal, the ego immortal and nothing else matters.

Digar az Shankar-o-Mansoor kum goey,

Khoda ra hum barah-e-khwaishtan jooey.

[Abb Shankar aur Mansoor ki baat nah kar,

Allah Taala ko bhi apney aap kay zariay dhondh.]
Do not talk of Shankar and Mansur any longer,
seek God through seeking your own self.

Bakhod gom beher tehqiq-e-khudi shuo,
anal Haq goey-o-siddiq-e-khudi
shuo.

[Khudi ki tehqiq kay leay apney andar gom ho ja,

anal Haq kaeh aur khudi ka siddiq bun.]
Be lost in your self to find the reality of the ego,
say I am the Truth and affirm the existence of the ego.
(Translated by Bashir Ahmad Dar)
QUESTION 9

217

Sawal Naham

Keh shoud ber sar-e-wahdat waaqif akhar?

Shanasay chih amad arif akhar?

[Akhar sirr-e-wahdat sey kon waaqif hoa?

Kis kay shanasa ko arif kaha jaata hai?]
Who at last became familiar with the secret of unity?
Who is the wise man that is agnostic?
Answer :

Teh-e-gardoon moqam-e-dil pazir ast,

) (

wlaikan mehr-o-mahash zood meir ast.

[Aasman kay neichey yeh (dunya) dilkash moqam hai,

laikan yahan kay chaand,
sooraj jald gharoob ho jaatey hein.]
The world beneath the sky is a charming place,
but its sun and moon are prone to decay.

Badosh-e-shaam naash-e-aftabay,
kwakab
ra kafan az mahtabay.

218

[Shaam kay kandhey per aftab ki naash hai,

aur sitaron kay leay chandni kafan hai.]
The corpse of the sun is carried on the shoulders of the evening;
the stars vanish when the moon appears.

Pard kohsar choon raig-e-rawaaney,

digargoon maey shawud darya ba-aaney.

[Paharr raig-e-ravan ki manind orrtey hein,

aur darya eik lamhay mein badal jaatey hein.]
The mountain flies like the moving sand,
the river changes in a moment.

Gulan ra dar kamin baad-e-khazan ast,

(
)
mataa-e-carvan az beim-e-jan ast.

[Gulon ki ghhat mein baad-e-khazan hai,

jan ka khouf he iss carvan ki mataa hai.
(Her eik ko mout ka khouf daman-gir hai.)]
Autumn lies in ambush against the flowers;
the merchandise of the caravan is the fear (of loss) of life.

219

Z-shabanam lalah ra gohar namanad,

dummay manad dummay
deigar namanad.

[Gul-e-lalah per shabnam ka moti naheen rehta,

eik lamah hota hai, doosray lamhay naheen hota.]
The tulip does not retain its beauty through dew,
if it retains it for a while; it loses it the next moment.

Nawa nashonidah dar chungay bemeirad,
sharar-e-najastah
dar sungay
bemeirad.

[Nawa saaz he mein mur jaati hai kaan takk naheen pohnchti,
sharar sung he mein reh jaata hai bahar naheen nikalta.]
The sound dies in the harp without being produced;
the flame dies in the stone without manifesting itself.

Mapors az mun z-alamgeiri murg,
mun-o-tou
az nafas-e-zinjiri-e-murg.

[Mojh sey murg ki alamgeiri kay motaalaq nah pooch,

mien aur tou apney sans ki wajah sey mout kay gariftar hein.]
Dont ask me about the universality of death,
you and I are tied by our breaths to the chain of death.
(Translated by Bashir Ahmad Dar)
220

AN ODE
Ghazal :

Fana ra badah-e-her jaam kardand,

chih bidardanah oo ra aam kardand.

[Fana ko her jaam ki sharab bana diya,

kis bidardi sey issey aam kar diya.]
Death is destined to be the wine of every cup,
how ruthlessly has it been made common!

Tamashah-gah murg-e-naaghan ra,

jahan-e-mah-o-anjam naam kardand.

[Murg-e-naghan ki tamashah-gah ko,

meh-o-anjam ki dunya ka naam diya.]
The arena of sudden death has been called
the world of moon and stars.

Agar yakk zarah-ash khooey rum amokht,
beh afsoon-e-nigahey raam kardand.

) (

)(
[Agar iss jahan ka eik zarrah bhi (mout sey)

221

bhagney ka andaaz seikhh leyta hai,

tuo ossey (faurun) afsoon-e-nigah sey
aseer kar leytey hein.]
If any particle of it learnt to fly,
it was brought under control by the spell of sight.

Qarar az ma chih mi-joeyi keh ma ra,
aseer gardish-e-ayam
kardand.

[Hum sey sabaat ki kaya tawaqo rakhhta hai,

humein tuo gardish-e-ayam ka aseer banaya gaya hai.]
Why do you seek rest for us?
We are tied to the revolutions of the days.

Khudi dar seinah-e-chaakey nigahdar,

azein kokab chiragh-e-shaam kardand.

[Teyrey seinah-e-chaak kay andar

jo khudi hai oss ka dhayan rakhh,

yehi woh sitarah hai jissey iss jahan ki

shaam-e-fana ka chiragh banaya gaya hai.]
Be careful of the ego within your heart,
from this star, the night was illumined.

Jahan yakksar moqam-e-aaflein ast,
222

(
:
darein ghurbat sara irfan hamein ast.

[Yeh jahan gozar jaaney walon ka moqam hai,

iss saraey mosafiran mein irfan ki baat yeh hai keh:]
The world is absolutely a place of decay;
this is the gnosis in this strange land.

Dil-e-ma dar talash-e-baatiley neist,

nasib-e-ma ghum-e-bey hasiley neist.

[Hamara dil baatil ki talash mein naheen,

aur nah hamara ghum baghair maqsood kay hai.]
Our heart is not seeking anything futile;
our lot is not fruitless grief.

Nigah darand einja aarzoo ra,

saroor-e-zouq
O shouq-e-jostjoo ra.

[Yahan aarzoo ka, saroor-e-zouq aur shouq-e-jostjoo

ka tahufofz kiya jaata hai.]
Desire is looked after here,
and also the intoxication of the yearning of search.

Khudi ra lazawaley mitawan kard,

223

)
faraqey ra wisaley mitawan kard.

[Khudi ko lazawal banaya ja sakta hai,

aur (Zaat-e-Bari Taala sey) faraq ko
wasl mein tabdil kiya ja sakta hai.]
Ego can be made immortal;
separation can be changed into union.

Chiraghey az dum-e-garmey tawan sokht,

) (
beh sozan chaak gardoon mitawan dokht.

[Khudi kay chiragh ko dum-e-garam sey roshan kiya ja sakta hai,

aur oss kay sozan sey gardon (fana) ka chaak siya ja sakta hai.]
A lamp can be lit by our hot breath;
crack in the sky can be sewn by a needle.

Khodaey zindah bey zouq-e-sakhon neist,

(

) (

(

(
)
tajali-haey-e-oo bey anjuman neist.

[Allah Taala jo al-Hayee hein Woh zouq-e-sakhon rakhhtey hein,

Onn ki tajaliyat baghair anjuman (por-lotf) naheen.
(Iss leay Allah Taala ney aisey insan paida kiay
jinn ki khudi pokhtah ho.)]
The Living God is not without a taste for beauty;
224

his manifestations are not without society.

Keh barq-e-jalwah-e-oo ber jigar zadd?

(
Keh khord aan baadah-o-saaghar besar zadd.

[Kis ney iss kay jalwah-o-jamal ki barq ko

apney jigar per bardasht kiya,
kis ney iss kay ishq ki sharab pei
aur kon sara piayla charrha gaya?]

Who cast the lightning of His Grace on the heart?

Who drank that wine and struck the cup on the head?

Ayyar hosn-o-khoobi az dil keist?
Meh-e-oo
dar tawaf-e-manzil keist?

[Kis ka dil hosn-o-khoobi ka maayar thhehra,

oss ka chaand kis ki manzil kay tawaf mein hai?]
Whose heart is the criterion of beauty and good?
Whose house is it round which His moon revolves?

Alast az khalwat naazey keh berkhwast,

balley az pardah-e-saazey keh berkhwast.

225

[Kis ki khalwat kay naaz sey ALAST ki aw az boland hoeyi,

kis kay pardah-e-saaz sey BALAA ki sada othhi.]
From whose privacy the cry of Am I not your Lord arose?
From whose musical strings the answer of Yes appeared?

Chih aatish ishq dar khakey ber afrokht,

(( )

hazaran pardah yakk awaz-e-ma sokht.

[Ishq ney hamari khak mein kaya aag roshan kar di,
keh hamari eik awaaz (-BALAA) ney hazaron parday jala diay.]
What a fire Love kindled in this handful of dust;
one cry from us burnt down thousands of veils.

Agar maeym gardaan jaam saqi ast,
beh bazmash garmi-e-hungamah
baqi ast.

[Agar hum hein tuo jaam-e-Saqi ka dour bhi hai,

hum hein tuo Oss ki bazm mein garmi-e-haa-o-hoo bhi hai.]
It is only our presence that keeps the cup of the Saki
in motion and maintain liveliness in His society.

Mera dil sokht az tunhaeyi-e-oo,
konam samaan-e-bazm araeyi-e-oo.

226

[Oss ki tunhaeyi per meyra dil jalta hai,

chonanchih mien Oss ki bazm araeyi ka samaan karta hon.]

My heart burns on the loneliness of God!
In order, therefore, to maintain intact His Ego-Society.

Misal-e-danah mi-kaaram khudi ra,

( (

)
baraey oo nigah daaram khudi ra.

[Mien apni khudi ko daaney ki manind kaasht karta hon,

mien Oss ki khatir apni khudi ka tahafuz karta hon.
(Ta-keh meyri khudi pokhtah ho kar Oss ki maarfat hasil kar ley
aur Oss sey raaz-o-niaz kar sakkay.)]
I sow in my dust the seed of selfhood,
and keep a constant vigil over my I.
(Translated by Bashir Ahmad Dar)
EPILOGUE
Khatamah:

Tou shamshiri z-kaam-e-khod baroon-aa,
baroon-aa, az niyam-e-khod baroon-aa.

227

[Tou talwar hai apni niyam sey bahar aa,

bahar aa, apni niyam sey bahar aa.]
You are a sword, come out of your cover,
come out of your sheath.

Niqab az momkinaat-e-khod ber geir,
meh-o-khurshid-o-anjam ra beh ber geir.

[Apni momkinaat sey pardah hata,

chaand, sooraj, aur sitaron ko maskhar kar.]
Remove the veil from your potentialities;
take hold of the moon, the sun and the stars.

Shabb-e-khod roshan az yaqin kon,

yadd-e-baiza baroon az astein kon.

[Apni zaat ko noor-e-yaqin sey roshan kar,

apni aastin sey yadd-e-baiza bahar nikaal.]
Illumine your night by the light of faith;
take your white hand out of the armpit.

Kassey ko deidah ra ber dil kashood ast,
shararey kisht-o-perviney darood ast.
228

) (
[Jiss ney dil per apni nigah rakhhi,

oss ney sharar boya aur pervin (sitarah) hasil kiya.]

He who has opened his eyes on the heart
has sown a spark and reaped a fire.

Shararey justaheyi geir az daroonam,
keh mun manind-e-Rumi garam
khoonam.

(
)

[Meyrey andar sey othhtay hoay shararay ko ley ley,

mien Rumi ki manind garam khoon hon.
(Meyrey andar shararey nikal rehey hein)]
Have a spark from my innermost heart,
for my heart is as fiery as Rumis.

Wagarnah aatish az tehzeeb-e-nau geir,

baroon-e-khod befaroz, andaroon meir.

[Agar mojh sey kochh naheen leyta tuo

pher tehzeeb-e-nau ki aatish ley ley,
aur iss sey apna zahar chamka aur andar sey mur-ja.]
Otherwise get fire from the new Culture of the West,
229

adorn your exterior and bring spiritual death on you.

(Translated by Bashir Ahmad Dar)
15th June, 2013

INQILAB
LEADERS
PART FOUR
The portrait outlined in the last chapter relates to the perfect religious and
spiritual leaders. Allamah Iqbal knew that there was dearth of such leaders, so
230

he was on the look-out for such leaders who had the knowledge of Quran and
Hadith and the ability to apply that on all spheres of human activity for the
benefit of Muslims.

This was evident from the choice he made to fight for freedom of
Indian Muslims from the yoke of Whiteman and saving them from landing
into the pit of servitude of Hindu majority. Allamah did not look towards any
Mulla, Pir, or Sufi to ask him for leading the Indian Muslims. He chose
English-speaking, cigar-smoking, and billiard-playing Mohammad Ali
Jinnah; his choice was immaculate and perfect
He just wanted to have a cadre of friends of common creed with home
he could discuss all aspects of life in the light of religious teachings. This is
what he did in the last chapter of his book Armoghan-e-Hijaz.
TAMHEED

Biya ta kaar-e-ummat basazaim,
qomar-e-zindagi mardanah baazaim.
Chonan nalaim andar masjid-e-shehar,
keh dil dar seinah-e-mulla godazaim.

( ) (

[Aao, hum iss ummat kay moamlaat darost karein,

zindagi ka khheil mardanah-war khhalein.
Shehar ki masjid mein iss tarah sey nalah-o-faryaad karein,
keh Mulla kay seinah mein jo (pathar jaisa sakht) dil hai,
woh bhi godaz ho jaey.]

231

Come to set right the task of this race,

to play lifes gamble with manly grace.
To weep in City mosque with such deep groans,
that it melts the Mullah with our moans.
(Translated by Q A Kabir)
SET 1
*****(1)*****

Qalandar jorrah-e-baaz aasmanha,
beh baal-e-oo sobak gardad granha.
Fazaey neilgoon nakhchir-e-kahash,

(
)

) (

(

)
nami gardad beh gard aashiyanha.

[Qalandar aasmanon ka nar baz hai,

oss ki pervaaz kay saamney moshkil
(marahil) asaan ho jaatey hein.

Iss ki shikargah yeh neilgon faza hai,

woh (chirriyuon kay) ashiyanon kay gird naheen ghhoomta.
(Iqbal apney aap ko qalandar kehtey hein)]
The Qalandar is a bold hawk of sky,
a heavy weight to him so light like fly.

232

To him his hunting ground the whole blue space,

on dust he makes never his aerys base.
(Qalandar; A Muslim sect of Faqirs (mendicants) who shave off the head and
beard and abandon all worldly allurements, friends and relatives, travel from
place to place, worshipping one God (now extinct).
(Translated by Q A Kabir)
*****(2)*****
In this quatrain Iqbal expresses desire to create a Qalandars grace who
paves little heed to this material life and its allurements.)

Z-janam naghmah-e-Allah Hoo raikht,
cho kard az rakht-e-husti charsoo raikht.
Bageir az dast-e-mun saazi keh taarash,
z-soz zakhmah
choon ashkam frou raikht.

)(

( )(

[Meyri jan sey Allah-hoo ka naghmah bikhhra,

tou yeh (jahan) charsoo meyrey wujood kay libaas

sey ghobar ki manind jharr gaya.
Meyrey haath sey saaz ley lo keh (abb) oss kay taar,
mizrab kay soz sey meyrey ansoon ki manind
neichey gir rehey hein.]
When the Allah Hoos tick did hit my soul,
I dusted the clothes of the cosmos whole.
Hold the violin quick as the chords so soon,
233

are loosing my grip by quills burning tune.

(Allah Hoo; is a hit of Asbat or affirmation (of Allah) which takes a man to
Baqa-billah (to become immortal in Gods presence); in the wake of Hazrat
Mujaddad Alf Sani of Sarhand (Patiala State, in India). From Nafi (negation
of gods) Iqbal flies higher to Asbat direct in wake of Sheikh Ahmad
Sarhandi.)
(Translated by Q A Kabir)
*****(3)*****

Cho ashk andar dil-e-fitrat tapeidam,
tapeidam ta beh chashm-e-oo raseidam.
Drakhsh-e-mun z-mozzganash tawan deid,
keh mun ber burg-e-kaahey
kum chakeidam

[Mien fitrat kay dil mein aansoo ki manid tarrap tarrap kay
iss ki ankhh takk pohncha hoon.
Meyri chamak oss ki palkon per deikhhi ja sakti hai,
kiyuonkeh mein ghhas ki patti per kabhi naheen tapka.]
In the heart of nature like tears I groan,
till I got in her eyes a place by moans.
On natures eyelash my shine could be seen.
I fall seldom thus on leaves of grass green.*
(*I am not such an ordinary thing which you can see on a grass leaf.
(See me in natures heart and eye)

234

(Translated by Q A Kabir)
*****(4)*****

Mera az mantaq-e-ayad booey khaami,
dalil-e-oo dalil-e-natamaami.
Baroeym bostah dar-ha ra kashayad,
duo beit az Pir-e-Rumi ya z-Jami.

) (

[Mojhey mantaq sey khaami ki boo aati hai,

iss kay dalaeyl iss ki natamaami ka saboot hein.

Pir Rumi ya Jami kay chund ashaar,
mojh per (haqiqat kay) bund darwaazey khhol deytey hein.]
In logic I feel a smell of raws,
its pleas and reasons are full of flaws.
To me the shut doors are opened soon;
from a verse of Rumi or Jamis croon.
(Translated by Q A Kabir)
*****(5)*****

Biya az mun bageir aan deir saalah,
235

keh bakhshad rooh ba khak-e-piyalah.

Agar aabash dehi az shishah-e-mun,
qadd-e-Adam baroeyd shakh-e-lalah.

[Aa, mojh sey woh kohnah sharab hasil kar,

jo piyalay ki khak mein jan daal deyti hai.
Agar tou shakh-e-lalah ki abiyari meyri sorahi sey karey,
woh qadd-e-Adam takk barrh jaaey.]
Come and take from me that old wines bowl,*
which gives the dust of bowl** quite a new soul;
If you water this poppy from my can,
a branch*** will grow to the size of a man.
(*Means the lovers way.
**A hint or allusion to the lovers heart.
***If you would learn some knowledgeable things from me,
the branch (an individual) of this poppy may be six feet long
against its usual length of one foot.)
(Translated by Q A Kabir)
*****(6)*****

Badast-e-mun hamah deirinah chung ast,
daroonash nalah-haey rung rung ast.
Walley banawazmash ba nakhon-e-sher,

236

(
keh oo ra taar az rug-haey sung ast.

[Meyrey haath mein wohi porana saaz hai,

iss kay andar runga rung nalay hein.

Laikan mein issey nakhon-e-sher sey bachata hon,

kiyuokeh iss kay taar pathhar ki rugon sey banaey gaey hein.]
The same old harp I hold in my hand,
in which are hidden tunes of that land.
With the lions claw, that harp I play,
whose chords are made of rocky clay.*
(*Iqbal wishes to infuse a spirit of jingoistic chauvinism in his nation
as such he uses such symbols like rocky chords and rocky veins in his
poetry. Such constructions are not used in the English language.)
(Translated by Q A Kabir)
*****(7)*****

Bago az mun beh Pervaizaan-e-ein asar,
nah Farhadam keh geiram taishah dar dast.
Z-khaarey ko khold dar seinah-e-mun,
dil-e-sadd bisatoon ra mitawaan khast.

( (

237

[Iss daur kay Pervaizon sey kaeh duo,

mien Farhad nahein keh haath mein taishah loon.

Meyrey dil kay andar jo kanta khhatak raha hai,
iss sey baistoon jaisey sainkarron paharron kay dil
zakhmi kiay ja saktey hein.]
To tyrants of this age I would thus say
an axe I use not in the Farhads way.
From the prick of thorn I cherish in heart,
a mountains heart too could be torn apart.
(Translated by Q A Kabir)
*****(8)*****

Faqiram saaz-o-samaanam nigahay ast,
beh chashmam koh-e-yaraan burg-e-kahay ast.
Z-mun geir ein keh az zaagh-e-dakhmah behtar,

az aan baazey keh dast aamoz-e-shahist.

[Mien faqir hon, nigah meyra saaz-o-samaan hai,

jo cheez doston kay leay paharr hai,
woh meyri nazar mein per-e-kah kay brabar hai.
Mojh sey sonn keh marghhat ka kawwa,
oss baaz sey behtar hai,

238

jo badshah kay haath per baithhney wala ho.]

A poor I am whose asset is glance,
a mountain to friends, to me a grass hence.
Listen this point that a vulture to me is better
than a hawk tied on kings knee.*
(*A mountain to friends means viz, to whom my friends consider
mountain due to his wealth and worldly pomp and show.)
(Translated by Q A Kabir)
*****(9)*****

Dar-e-dil ra barooey kas nabostam,
nah az khwaishan nah az yaraan gosastam.
Nashiman saakhtam dar seinah-e-khwaish,

( )

( )

teh-e-ein charakh-e-gardaan khosh nashistam.

[Mien ney kissi per apney dil ka darwazah bund naheen kiya,
nah mien ney rishtah-daron sey qataa taaloq kiya, nah doston sey.
(Albatah) mien ney apna nashiman apney seinah mein bana rakhha hai,
(aur) iss charkh-e-gardan kay neichay khosh baithha hon.]
My hearts door I shut not to any one,
with kiths and kins I break links none.
I made my cottage in my bosom own,
and passed my days with a happy tone.
239

(Line 4 literal meanings: Beneath this sky I pass a happy life.)

(Translated by Q A Kabir)
*****(10)*****

Darein gulshan nadaram aab-o-jaahey,
nasibam ney qabaey ney kullahey.
Mera gulchin bud aamoz chaman khwanad,
keh daadam chashm-e-nargis
ra nigahey.

) (

(
[Mien iss bagh (dunya) mein

koeyi shan-o-martabah naheen rakhhta,

nah meyrey pass qaba hai, nah kullah.
Gulchin kehta hai keh mien
ehl-e-chaman ko bori baatein parrhata hon,
kiyuonkeh mien ney chashm-e-nargis ko
deikhhna seikhha diya hai.]
No pomp and show I have in this globe;
nor destined to me a crest or robe.
As the gardens foe the florist* dubbed me,
since I gave to nargis an eye to see.
(*The florist or gardener is an allusion to his country men or the Mullah,
who dubbed the poet as an enemy of the nation because they were too loyal
to the British in his opinion.)
(Translated by Q A Kabir)

240

*****(11)*****

Duo sadd dana darein mehfil-e-sakhon goft,
sakhon nazok-ter az burg-e-saman goft.
Walley ba mun bago aan deidah-wer keist?
Keh khaarey deid-o-ahwal-e-chaman goft.

) (

)(

)
(
(

[Iss mehfil (dunya) mein sainkarron danaon ney

burg-e-saman sey nazok-ter baatein keheen.
Laikan mojhey bata keh woh sahib-e-nazar kon hai,
jiss ney kantay deikhhey aur chaman (Islam)
mein aaney waali bahaar ki khabar di.
(Apney motaalaq kaeh rehey hein)]
Some points were discussed by hundred wise men,
like jasmine fragrance the talks gave a ken.
Who was that speaker and wise man great,
from a thorn* who told the Gardens state.
(*A thorn: a Muslim who was treated like a thorn by rulers and his country
men. Could be Mullah or title holder landlords who treated Iqbal like a
thorn. Here Iqbal is giving a picture of events before 1937. Garden: means
the nation.)
(Translated by Q A Kabir)
*****(12)*****

241





Nadanam noktahey ilm-o-fun ra,
moqamay deigarey daadam sakhon ra.
Miyan-e-caravan soz-o-sarooram,
sobak pey kard piraan-e-kohan
ra,

[Mien ilm-o-fun kay noktey naheen jaanta,

magar mein ney shaeri ko niya moqam ataa kiya hai.

Meyrey soz-o-saroor sey qaafley kay piraan-e-kohan bhi,
taiz raftar ho gaey hein.]
The science or art points I claim not to wield,
I gave a new style to poesys field.
In caravans see, my flame and sweet pace,
I gave the old riders a taste for a race.
(Translated by Q A Kabir)
*****(13)*****

Napindari keh morgh-e-sobh khwanam
bajoz aah-o-foghanay cheezay nadanam.
Ma-deh az dast-e-damanam keh yaabi,

kalid-e-bagh ra dar ashiyanam.

242

) (

[Yeh gomaan nah kar keh mien sobh kay waqt

chehchahaney waaley aam parindon ki tarah ka parindah hon,

aur aah-o-foghan kay alawah meyrey pass aur kochh naheen.
Meyra daaman muzbooti sey thhaam ley,
tojhey bagh (hayat) ki chaabi meyrey he ashiyanah sey millay gi.]
I boast not to be a song bird1 of dawn;
I know not any thing save wails long drawn.
Leave not as such what I gave to thee,
from my cottage take the Gardens Key.
(Cottage: Nest. Gardens Key:
Iqbals symbol for an inspired communication.)
(Translated by Q A Kabir)
*****(14)*****

Bachashm-e-mun jahan joz rehgozar neist,
hazaran rehro-o-yakk humsafar neist.
Gozashtam az hajoom-e-khwaish-o-paiwand,
keh az khwaishan kassey biganah-ter neist.

(
[Meyri nazar mein yeh dunya rahgozar

243

kay sawaey aur kochh naheen,

mosafir hazaron hein, magar humsafar eik bhi naheen.
Mien rishtahdaron kay hajoom sey alag ho gaya hon,
kiyuonkeh yahan apnon sey ziyadah biganah
aur koeyi naheen.]
This world is a path to my eyes and sense;
none shares my journey in a thousand hence.
I saved my skin from scores of kith and kin;
none stands in with me through thick and thin.
(Translated by Q A Kabir)
*****(15)*****

Beh ein naboodmandi boodan aamoz,
bahaey khwaish ra afzoodan aamoz.
Bayaft andar moheet naghmah-e-mun,

beh toofanam cho dar asoodan aamoz.

[Iss fana kay bawajood baqa mein ana seikhh,

apni qadar-o-qimat mein azafah karna seikhh.

Meyrey naghmah kay samandar mein chhalang laga kay,
meyrey toofan kay andar moti ki manind araam pana seikhh.]
With nothingness learn to live with grace,
raise thy worth more and keep the faqrs face.
Dive a bit deep in my songs big main,
244

like pearls learn to live in my storms rain*.

(*Like pearls live with ease in floods and rain storms.
As a poetical licence the rainstorm has been written as storms rain.)
(Translated by Q A Kabir)
*****(16)*****

Kohan perwardah-e-ein khakdanam,
walley az manzil-e-khod dil granam.
Damidam garchih az faiz-e-num-e-oo,
zamin ra aasman khod nadanam.

( )(

) (
[Jaanta hon keh mien issi khak (zamin) ka qadim pervardah hon,
magar mien apni iss manzil sey dil garan hon.
Agarchih mein ney issi kay num kay faiz sey pervarish paeyi hai,
magar mein zamin ko apna aasman
(manzil-e-maqsood) naheen samajhta.]
For long Im gaining from this dusty mart,
of my place yet I feel a heavy heart.
From boon of its moist I feel a life though.
I never took this earth like a sky so.
(Translated by Q A Kabir)
*****(17)*****
245





Nadaani ta nabaashi mehram-e-mard,
keh dil-ha zindah gardad az dum-e-mard.
Nigahdarad z-aah-o-nalah-e-khod ra,

( )(

(!

)
keh khodar ast choon mardan, ghum-e-mard.

[Jabb takk tou kissi sahib-e-dil ki sohbat mein nah baithhey,

tou yeh baat naheen samajh sakta,
keh dil sahib-e-dil ki tawajoh sey zindah hotay hein.
Sahib-e-dil apney aah-o-nalah ki hifazat kartey hein,
kiyuonkeh onn ka ghum (-e-ishq) bhi
onnehi ki tarah khodar hota hai.
(Andaaz-e-janon kon sa hum mein naheen majnon!
Per teyri tarah ishq ko roswa naheen kartey.)]
You cant learn aught sans a conscious soul,
the hearts get a life from breath of mans dole.
Who guards his ego by wails and sighs,
and keeps selfs honour by ruthful eyes.
(Sans: French for without. Dole: Pain, grief.)
(Translated by Q A Kabir)

246

*****(18)*****

Nigahey aafrin jan dar badan bein,
bashakhan nadameidah yasmin bein.
Wgarnah misl-e-teeray dar kamaney,
hadaf ra ba nigah teer-zun bein.

)



(

[Apney andar aisi nigah paida kar,

jo badan mein moujood jan ko deikhh ley,

jo inn un-khhilay phhoolon ko deikhh sakkey
(jo) abhi shaakh kay andar hein.
Ya pher kamaan per charrhay hoay teer ki manind,
teer-zun ki nazar sey hadaf deikhh.]
Get a self knowing eye and see thy soul,
in stems hidden yet see a jasmine whole.
If not like an arrow* in the bow still,
see aim from the archers eye and will.1
(*Since the arrow is not conscious of itself, it does not know how the
bowman would use it. Here it means that your position would then be
like a slave to be used at the will of the master.)
(Translated by Q A Kabir)
*****(19)*****

247



Khird biganah-e-zouq-e-yaqin ast,
qomaar-e-ilm-o-hikmat bud nashin ast.
Duo sadd Bu-Hamid-o-Raazi neirzud,

banadaney keh chashmash rah bein ast.

[Khird, zouq-e-yaqin sey binasib hai,

ilm-o-hikmat ka jooa bud-aamoz hai.
Iss unparrh kay saamney sainkarron
Ghazali aur Raazi haich hein,
jiss ki ankhh seidhi rah deikhhti hai.]
The wisdom knows not the certitude eyes,
its gamble of knowledge on vice path lies.
Hundred Razis, Ghazalis wont equalize,
to worth of a fool who holds seeing eye.*
(*Basic thought: What is certitude? What wisdom will say? Thy logics
gamble would lead astray.)
(Translated by Q A Kabir)
*****(20)*****

Qomash-e-naqrah-o-laal-o-gohar cheist?
Ghulam-e-khoshgul-o-zarein kamar chiest?
248

Cho Yazdan az duo geiti bey niazand,

( ) ( )

digar sarmayah-e-ehl-e-honar cheist?

[(Ehl-e-honar ki nazaron mein) qomash (raishmi libaas)

chaandi, laal-o-gohar; aur khoobsurat
aur zarin kamar khadamon ki kaya hasiyat hai.
Woh appney Allah (Taala) ki tarah
duonon jahanon sey bey niaz hein,
aur yehi bey niazi onn ki doulat hai.]
What are the clothes, gold jewels and gems?
Rows of slaves handsome, and gold waist femme?
Like God they are free* from both worlds needs,
is this not wealth which a skilld man** heeds.
(*Unconcerned. **A godly man, virtuous.)
(Translated by Q A Kabir)
*****(21)*****

Khudi ra nashah-e-mun ain-e-hosh ast,
az-aan maeykhanah-e-mun kum kharosh ast.
Maey-e-mun garchih na-saaf ast darkash,

(

keh ein teh jorrah-e-khom-haey dosh ast.

249

( ) (

[Khudi kay leay meyra nashah ain hosh hai,

yehi wajah hai keh meyrey maey-khanah mein

shor-o-ghogha naheen.
Agarchih meyri sharab itni saaf naheen, magar ossey pi-ja,
kiyuonkeh yeh qadim (dour-e-Islam) kay khomon ki
bachi hoeyi sharab ka akhari ghhont hai.]
To self my wine1 gives full sense and poise,
my pub since shuns all the din and noise.
My wine not so fine in its first sip though,
in bottom lies but a slip of past glow.
(My wine: My education.)
(Translated by Q A Kabir)
*****(22)*****

Tera ba khirqah-o-amamah kaarey,
mun az khod yaaftam booey nigaarey.
Hamein yakk chob-e-naey saramayah-e-mun,

)( )

(

( )

nah chob-e-menberay nah chob-e-daarey.

[Tou godrri (piron) aur dastar (alamon)

250

kay peichhay bhagta hai,

(magar) mien ney apney aap
sey mehboob ki khoshboo paeyi hai.
Yehi eik chob-e-naey meyra sarmayah hai,
nah mien chob-e-menber ki
khwahish rakhhta hon, nah chobdar ki.]
For robes and turbans why you feel a bent,
I have found in my ego that beautys scent.
To me wooden life* is wealth and hearts gloss,
I carve not a wood for pulpit or cross.
(*A wooden fife or flute.)
(Translated by Q A Kabir)
*****(23)*****

Cho deidam johar-e-aeinah-e-khwaish,
gariftam khalwat andar seinah-e-khwaish.
Az-ein danishwaraan kor-o-bey zouq,

) (

)(

rameidam ba ghum-e-deirinah-e-khwaish.

[Jabb mien ney apney aeinah (-e-qalb) ka johar deikhha,

tuo mien apney seinay kay andar
khalwat gazein ho-gaya.
Aur apney ghum-e-deirinah (ishq) ko ley kar,
251

inn andhay aur bizouq danashwaron

sey door bhag gaya.]
As soon I espied my egos essence*,
I took a lone retreat in bosom hence.
From these wise blinds who have no taste,
for old loves flame I ran with haste.
(*Egos essence: The hidden qualities of ego (khudi). A lone retreat in
bosom: Meditations, self consciousness (viz Moraqaba). Wise blinds:
Mullah and Sufi.)
(Translated by Q A Kabir)
*****(24)*****

Cho rakht-e-khwaish ber bostam az-ein khak,
hamah goftand ba ma aashna bood.
Wlaikan kas nadanist ein mosafir,

)(

chih goft-o-ba keh goft-o-az koja bood.

[Jabb mien ney iss dunya sey rakht (-e-safar) bandha,

tuo sabb ney kaha: yeh hamara janenay wala thha.
Magar koeyi naheen samjha keh
iss mosafir ney kaya kaha,
kis sey kaha aur yeh kahan sey thha?]
When I packed my self from this dusty fuss,

252

all were saying he was so close to us.

But no one ever knew this seekers aim,
I said to them what? From where I came.
(This quatrain (twin couplet) was written
by Iqbal a few months before his death.)
(Translated by Q A Kabir)
SET 2
*****(1)*****

Agar dana dil-o-saafi zamir ast,
faqiray ba tehi dasti amir ast.
Beh dosh monaam bey Deen-o-danish,

(
)
qabaey neist palan-e-harir ast.

[Agar faqir dana dil aur saaf baatin hai,

tuo woh moflisi mein bhi amir hai.

Woh doulatmand jo bideen aur bidaanish ho,

oss kay kandhon per qaba naheen, balkeh raisham ka palan hai.
(Yaani woh raishmi libaas mein gadha hai.)]
If a wise man holds clean conscience and soul,
being a poor man he plays a wise mans role;
A robe of State, on a filthy richs back,
253

looks a silken pack on donkeys back.

(Basic thought: Saddle a donkey with golden pack
- It looks an ass and not the man blac.)
(Translated by Q A Kabir)
SET 3
*****(1)*****

Sajooday aawari Dara-o-Jam ra,
makon ay bey khabar roswa Haram ra.
Ma-bar paish-e-Farangi hajat-e-khwaish,
z-taaq-e-dil frou raiz ein sanam ra.

[Tou Dara-o-Jam (jaisey padshahon)
kay saamney sajdah karta hai,
ay bikhabar! Haram ko roswa nah kar.
Apni hajat Farangi kay saamney nah ley ja,
iss bott ko apney dil kay taaqchah sey neichay gira dey.]
You are bowing head to Dara and Jam,
O fool tarnish not the honour of harm.
Take not thy needs to Anglians door;
drop these idols from hearts inner core.
(Dara: Darius. Jam: A title of old Kings of Persia.
Jams throne; when used with throne it means Solomon.)

254

(Translated by Q A Kabir)
*****(2)*****

Shoneidam baitakey az mard-e-piray,
kohan farzanah roshan zamiray.
Agar khod ra banadaari nigah daasht,

duo geiti ra bageirad aan faqirey.

[Mien ney eik dana aur roshan zamir

pir-e-kohan sey yeh shear sona thha:

Jo faqir nadaari mein khodaari ikhtiyar karta hai,
woh duonon jahanon ka malik bun jaata hai.]
I heard a nice verse from a man old,
a wise man great with conscience of gold.
If he guards the self in want and need,
that darvesh can win both worlds in deed.
(A conscience of gold:
Having brilliant qualities of head and heart.)
(Translated by Q A Kabir)
*****(3)*****

255

Nehan andar duo harfey sirr-e-kaar ast,

moqam-e-ishq menber neist, daar ast.
Brahimaan z-Nimrodaan natarsad,

(

keh ood-e-khaam ra aatish ayyar ast.

[Kaam ki baat duo harfon mein poshidah hai,

ishq ka moqam menber naheen, daar hai.
Ibrahim, Nimrudon sey naheen dartey,

kiyuonkeh ood-e-khaam kay leay aag kasauti hai.

(Ood aag mein daali jaey tuo khoshboo deyti hai.)]
The beings secret hids in two words of sage,
on cross the love lies and never on stage.
The Abrams feared not at Nimrods behest,
to raw aloewood the fire is a test.
(It is one of the best poems of Iqbal, being full of sparkling similies of wits.
The beings secret; viz the secret of success.)
(Translated by Q A Kabir)
*****(4)*****

Majoo ay lalah az kas ghumgosaarey,
cho mun khwah az daroon-e-khwaish yaarey.
Beher baadey keh ayad seinah bakoshaey,

( !

)(

nigah daar aan kohan daghey keh daarey.

256

(
)

)( ) (


[Ay gul-e-lalah! Tou kissi sey hamdardi ka khwahan nah ho,
meyri tarah (sirf) apney aap sey dosti rakhh;
Jo bhi hawa aaey, oss kay saamney seinah khhol dey
(niay aloom sey faidah othha),
magar apney poraney dagh (-e-Mohabat) ka khiyal rakhh
(kaheen woh zaiya nah ho jaaey).]
From none seek not O poppy a solace,
like me seek friendship with selfs inner base.
To every wind blowing make the heart ope,
watch the old scar and keep a good hope.
(The old scar: The scar of loves flame; selfs inner base; heart.)
(Translated by Q A Kabir)
*****(5)*****

Z-piray yaad daaram ein duo andarz,
nabayad joz bajan khwaishtan zeist.
Garaiz az paish aan mard-e-frou dast,

keh jan-e-khod
girv kard-o-beh tun zeist.

) (

[Mojhey eik pir mard ki duo nasihatein yaad hein,

257

eik yeh keh apni jan he sey zindah raha ja sakta hai.
Doosari yeh keh oss bey himmat insan sey door reh,
jiss ney apni jan girvi rakhh di
aur sirf tun (ki asaish) kay leay zindah raha.]
Two worlds of old man I keep in mind still,
that a man is alive from ones own will.
Shun that mean man who made no lifes goal,
for body who lived and pawned his soul.
(Andurz: Advice, a will, a maxim.
Frodast: Weak, bumble, of low birth.)
(Translated by Q A Kabir)

*****(6)*****

Beh sahil goft mouj-e-biqararey,
beh Faroanay konam khod ra ayyarey.
Gehey ber khod ra mi paicham cho maarey,

) (

gehey raqsam beh zouq-e-intizaarey.

[Mouj-e-biqarar ney sahil sey kaha,

mien kissi Faroan sey apni himmat aazmati hon.

Kabhi (ghossah sey) sanp ki tarah paich-o-taab khhati hon,
aur kabhi zouq-e-intizar mein raqs karti hon.]

258

A restive wave said once to a coast,

I test my might on a Pharoahs boast.
I coil around self often like snake,
oft I dance for a waiting taste sake.
(Restive wave: An allusion to Momin.
Coast: An allusion to impractical man, given to theorizing.)
(Translated by Q A Kabir)

*****(7)*****

Agar ein aab-o-jahay az Farang ast,
Jabin-e-khod ma-neh joz ber dar-e-oo.
Sarin ra hum bachobash deh keh khar,

(
haqqay darad beh khar palan gar-e-oo.

[Agar teyri yeh shan-o-martabah Farangi kay sabab sey hai,

tuo ossi kay darwazey per sajdah raiz ho.
Laikan apney sarin bhi oss kay dandey kay hawaley kar,
kiyuonkeh akhar palan-gar apney gadhey
per kochh haq bhi rakhhta hai.]
If this pomp and show the Anglian* boon,
bow not thy forehead save at his shoon**.
Get kicks of his stick at thy ass too,
259

a right on the ass of saddlers pooh***.

(*Anglians: Adj of Anglia (England) of the angles, their culture, dialect etc.
**Shoon: (archaic or dial) of shoe.
***Pooh (poo) (slang): An exclamation of disdain, hate or impatience.)
(Translated by Q A Kabir)

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

Farangi ra dillay zir-e-nagin neist,
mataa-e-oo hamah molk ast Deen neist.
Khodawandey keh dar touf-e-Harimash,

sadd Iblis ast-o-yakk Rooh-ul-Amin neist.

[Kissi dil per Farangi ki hakoomat naheen,

oss ka asasah sirf momalik hein, Deen naheen.

Woh aisa khoda hai jiss ki bargah kay tawaf mein,
sainkarron Iblis tuo hein,
magar Rooh-ul-Amin eik bhi naheen.]
To Anglians thus the hearts do not own,
they own only lands, to faith they disown.
O God during rounds of thy sacred place,
I saw hundred Satans not the Gabes* face.
(*The Gabe: A diminutive noun of the Gabrial,

260

one of the seven arch angels of the God.)

(Translated by Q A Kabir)

SET 4
*****(1)*****

Mun-o-tou az dil-o-Deen na-ummeidaim,
cho booey gul z-asal-e-khod rameidaim.
Dil-e-ma mord-o-Deen az mordanash mord,

duo ta murgay bayakk sood akhareidaim.

[Mien aur tou dil-o-Deen sey na-ummeid hein,

phhool ki kashboo ki tarah
hum apni asal sey door ja chokkay hein.
Hamara dil mura tuo oss kay murney sey Deen bhi mur gaya,
hum ney eik souday mein duohari mout kharidi.]
We are despaired of heart and faiths way,
from faith like smell we are running away.
My heart whom died it killed the faith too,
by a bargain lone I got losses two.
(Translated by Q A Kabir)

261

*****(2)*****

Muslimaney danad ramz-e-Deen ra,
nasayad paish-e-ghair Allah jabin ra.
Agar gadroon bakaam-e-oo nah gardad,

beh kaam-e-khod beh gardanad zamin ra.

[Woh Musliman jo Deen ki rooh sey bakhabar hai,

woh ghair Allah kay saamney apni paishani naheen ragarrta.
Agar asman oss ki marzi kay motabiq gardish nah karey,
tuo woh zamin ko apni marzi kay motabiq ghhoma leyta hai.]
His paths true sign if a Muslim could know.
To else save God, he would never bow.
If the heaven moves not to his own will.
He can move the earth whole to his will, still.
(Translated by Q A Kabir)
*****(3)*****

Dil-e-biganah khoo z-ein khakdaan neist,

262

shabby-o-rozash z-dour-e-aasman neist.

Tou khod waqt-e-qiyam khwaish daryaab,
namaz-e-ishq-o-musti ra azan neist.

) (

[Dil-e-biniaz ka taaloq iss dunya sey naheen,
oss kay shabb-o-roz
asman ki gardish sey paida naheen hotay.
Tou (apni namaz kay) qayam ka waqt khod daryaft kar,
namaz-e-ishq-o-musti ki koeyi azan naheen.]
O callous heart make not a link with clay,
the nature changes not her night and day.
Determine the time of your prayer yourself,
there is no azan (call) for lovers prayer.
(Translated by Q A Kabir)
*****(4)*****

Moqam-e-shouq bey sidq-o-yaqin neist,
yaqin bey sohbat-e-Rooh-ul-Amin neist.
Gar az sidq-o-yaqin daari nasibay,

()

) (

qadam bibaak neh kas dar kein neist.

263

) (

[(Mohabat-o-) shouq* ka moqam sidq-o-yaqin kay baghair naheen milta,

aur yaqin Jibril-e-Amin ki sohbat kay baghair hasil naheen hota.
Agar tojhey sidq-o-yaqin hasil hai,
tou bibaaki sey qadam othha,
koeyi (Shaitan) teyri ghhat mein naheen ho-ga.]
In Truth and certitude lies the loves place,
no certitude lies without the Gabes face.
If truth and certitude lies in thy fate,
put a daring step, none lies in-thy-wait.1
(*Shauq: Violent desire, passionate love, zeal,
ardent longing and cravings, cheerfulness.)
(Translated by Q A Kabir)
*****(5)*****

Musliman ra haemin irfan-o-idraak,
keh dar khod faash beinad ramz-e-Laulak.
Khoda andar qiyas-e-ma nagunjad,

shanas aan ra keh goeyd ma-araf naak.

) (

) ) (
(

( (
[Musliman ka irfan-o-idraak

264

(maarfat**-o-feham-e-Deen) yehi hai,

keh woh apney andar Laulak ka andaaz ayyan deikhhta hai.
(Hazoor (S.A.W.) ko apna maqsood-e-hayat samajhta hai.)
Allah Taala tuo hamari soch mein naheen samatey,
tou onnhein pehchan jinnhon ney farmaya thha:
keh hum ney Allah Taala ki maarfat
ka haq ada naheen kiya.]
For Muslim this is the gnosis and ken,
in self he sees vivid Laulaks* ken when.
We cannot hold God as in our thought,
be conscious of whom who said, you knew not.
(*Laulak: Lamma Khuliqat-il-Aflak (A Hadith). If you had not been the
whole skies would have not been. Maaraf na ka (haqqa marifatika): We
admit O God that we did not fulfill the debt and duty of Thy gnosis
(acquaintance).
**Marifat, knowledge gained through experience, enough for recognition,
but not as deep as certitude.)
(Translated by Q A Kabir)

*****(6)*****

Beh Afrangi bottaan khod ra sapordi,
chih na-maradanah dar bottkhanah mordi.
Khird biganah-e-dil seinah bey soz,

!
keh az taak-e-niyagaan maey na-khordi,

265

) ( )

)(
(
[Tou apney aap ko Farangi hoseinaon kay hawaley kar kay,
bottkadah mein kaya namardon ki mout mura!
Teyri aql, dil (ishq) sey biganah
aur seinah noor (-e-aiman) sey khaali hai,
kiyuokeh tou ney apney bazorgon ki sharab (rohaaniyat)
sey istifadah naheen kiya.]
You handed over thee to idols white,
and died in the fane, in a cowards plight.
The wits missed heart, sans a flames least shine.
No wines as you took from the fathers vine.
(Translated by Q A Kabir)
*****(7)*****

Nah her kas khod-gar-o-hum khod godaaz ast,
nah her kas must-e-naaz andar niaz ast.
Qabaey la ilah khonein qaba ast,

keh ber

balaey na-mardan daraaz ast.

(
)
[Her shakhs apni shakhsiyat ko godaaz kar kay
oss ki az sar-e-nau taamir naheen kar sakta,
nah her shakhs niazmandi kay andar
266

must-e-naaz reh sakta hai.

La ilah ki qaba khoonein qaba hai,
yeh namardon kay qad sey bohat barri hai.
(namard ossey naheen pehan saktey)]
A self maker and melter each cant be,
nor each Beau dives in the Beautys sea.
The Lailahs gown is stained with blood,
which fits not ever on a coward dud.
Service means a form of worship. It is difficult to perform a prayer of
devotees. We just do a service and we do not worship God (in the light of
that Hadith) for which the Gabe came personally in the form of man in
presence of a large number of the Prophets companions a few months
before his death. The Gabe asked three questions from the Prophet when all
the companions were hearing and seeing the Gabe sitting too close to the
Prophet while he had joined both his knees with him, which no companion
could dare to sit in such a way. The Gabe asked three questions from the
Prophet (S.A.W.): O Prophet of God what is Islam? O Prophet of God what
is Iman? O Prophet of God what is Ihsan? For details see Mishkaut Shareef.)
(Translated by Q A Kabir)
*****(8)*****

Basozad Momin az soz-e-wujoodash,
kashood her chih bostand az kashoodash.
Jalal-e-kibriyai dar qiyas,

jamal-e-bandagi andar sajoodash.

267

[Momin apney wujood kay soz sey jalta hai,

her sar-bastah raaz issi kay haathon khholta hai.
Oss kay qayam mein jalal-e-Kibriaeyi hai,
aur oss kay sajood mein jamal-e-bandagi.]
A Momin burns thus in his beings own heat,
all ties ope quick if he so wished to treat.
His stay is an air of grandeur and grace,
a beauty of service at his bows place.
(Translated by Q A Kabir)
*****(9)*****

Chih porsi az namaz-e-ashiqanah,
rakoash choon sajoodash-e-meharmanah.
Tabb-o-taab yakkey Allah-ho-Akbar,

nagunjad dar namaz-e-punjganah.

[Ashiqon ki namaz ka kaya poochhta hai,

iss namaz ka rako bhi iss kay sajdey ki tarah moqam-e-qorb hai.
Iss ki eik takbir-e-Allah-ho-Akbar,
paanchon namazon sey barrh kar hai.]
What is lovers s service, prayers of beaus?
His bows like kowtows a tete-a-tete close.

268

His shine and vigour big, the God is Great,

in the five time service I miss this state.
(Translated by Q A Kabir)
*****(10)*****

Duo geiti ra sala az qiraat-e-oost,
Musliman la-yamoot az rakaat-e-oost.
Nadanad koshtah-e-ein asar bey soz,

)(

qiyamat-ha keh dar qad qaamatey oost.

[Namaz-e-ishq ki qiraat duonon jahanon kay leay sala (daawat) hai,

iss ki eik rakaat, Musliman ko zindah-e-javid bana deyti hai.
Iss dour-e-bisoz ka mara hoa insan kaya jaaney,
keh iss namaz ki aqamat mein kaya qiamat (poshidah) hai.]
He calls both worlds to Quran by prays,
by such one prayer, Muslim dies nay.
Never knew thus the swains of this Age,
in his prayer hid a doomsdays rage.
(The literal translation of line 3 and 4 would be:
This flameless ages victim-knows not, nay, the dooms days are hidden in
his calls for Pray. Iqbal has expressed this thought in another verse: Save
God a Muslim to none would how, to Pharoahs his head is never low.)
(Translated by Q A Kabir)

269

SET 5
*****(1)*****

Farang aein-e-Razzaqi badanad,
beh ein bakhshad az dawaami satanad.
Beh Shaitan aanchonan rozi risanad,

( (
keh Yazdan andar aan hairan bemanad.

[Angraiz bhi rizq deyney ka tariqah jaanta hai,

eik ko ataa karta hai, doosarey sey chhein leyta hai.
Woh Shaitan ko iss tarah rozi pohnchata hai,
keh khod Allah Taala bhi hairan reh jaatey hein.]
The English mind knows Gods Food Law Rules,
he takes from debtors to give to his tools.
How he gives food to Satans lay,
in wonderment lies the God at his way.
(Translated by Q A Kabir)

*****(2)*****




270

Chih hajat tool dadan dastaan ra,

baharfey goeym asrar-e-nehan ra.
Jahan-e-khwaish ma soudagaran daad,

chih danad
la-makan qadar-e-makan ra.

) (

[Baat ko tool deyney sey kaya hasil,

eik lafz mein makhfi raaz keh deyta hon.

Apna jahan soudagaron (Angraizon) ko dey diya,
makan ki qadar lamakan kaya jaaney.]
A long tale serves no service in a sense,
in one word I tell a hidden fact hence.
His whole world he gave to the merchants when,
how can homeless know worth of home then.*
(*God is named as Houseless viz.
La makan in Arabic and Persian literature.)
(Translated by Q A Kabir)

*****(3)*****




Bahishtey beher pakaan-e-Haram hust,
bahishtey beher arbab-e-humam hust.
Bago Hindi Musliman ra keh khosh baash,
bahishtey fi-sabil-ullah
hum hust.

) (

) (

271

[Eik bahisht pakaan-e-Haram (rohaani lougon) kay leay hai,

eik bahisht ehl-e-himmat (mujahideen) kay leay hai.
Hindi Musliman sey kaho: Tou bhi khosh ho ja,
eik bahisht fi-sabil-Allah
(kochh nah karney waalon kay leay) bhi hai.]
A paradise lies for the pious alone,
a paradise waits for the warriors* lone.
Tell the Hindi** Muslims to sing in glee,
there lies for them a paradise free.
(*Here Iqbal has made three categories of paradise in a sarcastic manner.
**This is a Sarcastic address to Indian Muslims.)
(Translated by Q A Kabir)
SET 6
*****(1)*****

Qalandar mial-e-taqrirey nadarad,
bajoz ein noktah-e-ikseeray nadarad.
Az aan kisht-e-kharabey hasiley neist,
keh aab az khoon-e-Shabbirey
nadarad.

) ((

[Qalandar lambi taqriron ka milaan naheen rakhhta,

272

ossey eik he noktah maaloom hai, jo ikseer ka kaam karta hai.

Aisi viraan khheiti sey kochh hasil naheen ho sakta,
jiss ki aabiyari khoon-e-Hussain (R.A.) sey nah ki gaeyi ho.]
This dervesh knows not a style in speech,
save this main point no exir he would teach.
From that barren land no harvest you can,
till it is watered with blood of Hussain.
(I have used Dervesh in place of Qalandar which Iqbal has used in this
quatrain. Qalandar is Muslim sect of Faqirs (Dervish) who shave off beard
and abandon wordly possessions, friends and relatives and travel from place
to place worship one God.)
(Translated by Q A Kabir)
25th June, 2013

273