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(A study of Allamah Mohammad Iqbals poetry)


The Poet 10..
The Message of Love 11.
Addressed to abd al-Qadir 14................
Ghazal 18...
The Muslim National Anthem 19.
The Assembly of Stars 22
The Cup-Bearer 26...
The Good News of the Dawn 27..
In Response to the Request For Writing a Poem on Eid
The Suns Ray 31..
In Response to a Letter 33...
Remain Attached to the Tree keep Springs Expectations
The Night of the Celestial Ascension of the Holy Prophet
SAW 37...
Begging for Khilafah 38.
Ghazal 40..
Humorous Verses


Ghazalein .........

Quatrains 76.........
Saki Namah
The Angles bid Farewell to Adam
Adam is received by the spirit of the Earth
Azan 106..
Abu al ala al-Maarri 108.......
Blood 109..
The Lion and the Mule 110.
The Ant and the Eagle 111
Dedicated to Nawab Sir Hamidullah Khan

! .

The Prologue 114..

Ascension 115..
Thanks cum Complaint 116.......
Destiny 117.
Authority and Faith 119
Kingship 120..
Ghazal 122..
The World 124.
Revelation 125...
Islamic Civilization 125.
Guidance 127...

Ghazal 128..
Resignation 130..
Unity and God 131...
Revelation and Freedom 132..
Soul and Body 134..
Lahore and Karachi 135..
Prophethood 136...
Makkah and Geneva 138
Superman (The Guide) 138.
An Advice of old Baluch to his son
The Late Masood 143..
Quatrain 152...
The Tulip of Sinai Quatrains 152.. -
Lines Addressed to Mustafa Kamal Pasha

The Wine Remaining Ghazal 164... -
Trifles 167..
Ghazal 171..
Hazoor-i-Millat 175
Set-1: Tie Your Heart with Haq
Set-2: Ego 188...
Set-3: Ana-al-Haq 191...
Set-4: Sufi and Mulla 198.

Set-5: Rumi ...

Set-6: The Message of Farooq 216.
Set-7: Arab Poets 225
Set-8: O Son of the Desert 236.
Set-9: From This Dust a Rider Comes do You Know?
Set-10: The Caliphate and Monarchy 249
Set-11: Turks of Ottoman Empire 253
Set-12: To Daughters of the Nation 256...
Set-13: The Modern Age 264...
Set-14: Brahmin 269....
Set-15: Education 273...............
Set-16: Search for Food and Living 287.
Set-17: A Crocodile to its Young 289
Set-18: The Finis 291...

The poetical works reproduced in previous volumes
under various headings relate, in general, to the pain and
concern of Allamah Iqbal over the sick Muslim nation of his times. While
brooding over the plight of Muslims he identified the main cause of their
sickness and also found the remedy of the ailment and accordingly made
prescriptions for the treatment of the sick.
The prescribed treatment was primarily psycho-therapy to revive the
spirit of the sick through inviting him to re-embrace Islam. It was not an
easy task because of the chronic nature of the sickness. Its gravity could be
assessed by recalling what has been said in his works reproduced in previous
chapters. Dr M A K Khalil has done that while translating Bang-e-Dara.
What he wrote under heading The Condition of Muslim Society in
India and Abroad is reproduced. Though the decline of the Muslim world
and society can be considered to have commenced with the replacement of
the Khilafah-i-Rashidah with autocratic dynastic rule the last three hundred
years have seen the constant fall of the Muslim world, which reached its
lowest ebb after World War I. This period witnessed the crumbling down of
the last vestiges of the Khilafah and the complete fragmentation and
subjugation of the Muslim world.
From the very beginning of Islam the Christian West has been its
greatest adversary, primarily due to the revolutionary religious and politicosocio-economic system of Islam. Muslim scholars and their works at the
centers of learning at Baghdad and in the North African and Spanish
universities brought the science and philosophy of the day to the Christian
world. Europe could not remain insulated from the enlightening effects of
this learning. The spirit of innovative thinking, freedom of expression and

cosmopolitanism, which characterized the Muslim society of that time, freed

Europe from the dogmatism and monasticism of the Church. Europe entered
a new era of reformation and renaissance which culminated in the industrial
One important result of the industrial revolution was the invention and
mass production of ships and armaments. Armed with these superior tools of
destruction Europeans discovered the Americas and other parts of the New
World and appropriated their vast resources in land and material wealth,
completely depriving the indigenous people of their use. They also slowly,
but surely, usurped the resources of Asian and African countries, the
majority of which were Muslim. Extreme avarice, religious fanaticism and
lack of moral and ethical scruples speeded the destruction of Muslim
Resulting from all these events the Muslim world also underwent
political, economic and social decline till it touched its lowest ebb during the
life time of Allamah Iqbal. All Muslim countries from Indonesia in the east
to Morocco in the west were under complete political and economic
suzerainty of the West. At the end of World War I Muslims in Muslim
countries as well as those with sizable Muslim minorities were directly
under the political yoke of some European power. The apparently
independent Muslim countries like Afghanistan, Iran, Turkey and the Arab
countries from Syria to Morocco were only nominally independent. The
Arab countries had been created by the European imperialists by
fragmentation of the Ottoman Caliphate and were receiving substantial
subsidies from Britain and France. Hence, all of them owed their very
existence to some European power, mainly Britain and France. To Allamah
Iqbal more painful than the political slavery was the intellectual and moral
slavery of the Muslim world. He has expressed his abject disappointment at
this state of affairs throughout his works.
However, notwithstanding the superiority of European war machine and
their unethical maneuvering, this process of destruction was in no small way
helped by the internal weaknesses of the Muslim countries and their society.
Allamah Iqbal, true to the epithet of Hakim-i-Millat spent the major part of
his genius in investigating the causes of this downfall.
Allamah Iqbal has clearly warned Muslims of the dangers of this
attempt of the West to divide humanity and conquer it bit by bit. Another
insidious dissension is based on the Deen itself and has resulted from
different interpretations of the Holy Quran. Though differences of opinion

are healthy per se and exhibit a live interest in matters of importance, in our
case the differences have assumed harmful dimensions and have resulted in
compartmentalization of our society into sects and sub-sects with incessant
internecine feuds.
The most harmful effect of the degeneration of Muslim society has been
the loss of Khudi or self cognizance. God has endowed Man with the
capacity of recognizing his own potential and the purpose of his creation,
which is to be the vicegerent of God on earth. Khudi is the combination of
the divinely bestowed attributes of ideal character and an incessant effort to
achieve its goal. The former attribute includes self cognizance, self assertion,
boldness, spirit of independence, self respect, and noble ideals. Essentially,
the ideal of Islam is not self negation but self assertion.
Allamah Iqbal's concept can be summarized as the individual's need to
develop his Khudi to the maximum and his readiness to be able to merge his
Khudi into that of the Millat and to remain fired with the intense love of
dynamism and freedom. Such individuals and such Millats are
complementary to each other. The Islamic Millat is required to be unified in
the institutions of Tawhid of God and Tawhid of Mankind and the
Apostlehood of the Holy Prophet S.A.W. It is required to stand as a well
built wall against the forces of evil. Lack of individual and Millat's
Khudi has resulted in fragmentation of the Millat in the present day world
and in the roaming astray of the Millat's components seeking the good
pleasures of the Western capitalists-imperialists for their very survival.
Allamahs approach and mission was to create an ideological revolution
in the Muslim intelligentsia, as a first step. He talks about revolution
extensively in his works. This revolution does not consist of political slogan
mongering and destructive activities for solving mundane and transient
economic and political problems. His revolution is at the intellectual and
philosophical level. It aims at freeing humanity in general and Muslims in
particular from the slavery of the pessimistic and fatalist Greek philosophy
in the intellectual sphere and from the two mutually contending extremist
Western socio-economic philosophies of capitalism and communism.
Thus he set upon the task of re-starting and completing the work
initiated by previous fighters against evil, like Imam Ibn Taymiyyah, Imam
Ghazali and Mawlana Rumi. He was convinced that after these freedoms his
audience (humanity in general and the Muslim Ummah in particular) would
gravitate towards the dynamic Islamic intellectualism and would be close to

the middle path of the Islamic socio-economic system, which is closer to

human nature than the two extremes of capitalism and communism
The message of Allamah Iqbal is primarily addressed to Muslims,
because they are the only people in the present day world, one section of
whom, i.e. Mu'mins, is endowed with the Divine blessing of fully developed
and mature Khudi, based on complete comprehension of the Holy Quran
and the readiness for molding their lives according to it.
The Muslims of today should face no difficulty in understanding
Allamahs pain because their plight is not any better than their ancestors
hundred years ago. Today they are more divided and dependent on other
nations; economically, politically and militarily. This degeneration is
primarily because of the disunity of the Millat and lack of self-confidence.
The fragmentation of Islamic world began with the capture and
occupation of Muslim lands by the colonial powers of the Europe. It was
further aggravated at the time of granting piecemeal independence to these
nations after the end of World War II. This was cemented by the application
of western political concept of nationhood.
The Muslims while rejoicing winning freedom and independence
failed to see the damage their outgoing masters were causing to the unity of
Ummah. The primarily aim of this fragmentation was to deliver a knockout
blow to any movement of Pan Islamism that had gained momentum in
Islamic World before and after World War I.
Resultantly, today they are even worse placed than their forefathers.
They were slaves of aliens but the contemporary Muslims have been
enslaved through their own brothers-in-faith; the so-called rulers in Islamic
countries. Today they have degenerated from slaves to sub-humans.
Then they were ruled through viceroys sent by the Europes imperial
powers; today they are ruled through locally contracted puppets. Then it was
pure and uncontaminated subjugation; today it is polluted by the
indigenously hired stooges. Then it was called colonialism and today it is
known as neo-colonialism.
The people of Muslim lands wanted change then as well as want it
today. The contemporary Muslim masses want to break the status quo across
the Muslim world barring couple of places. The desire for change has been
rekindled earnestly; but they are still looking for leader(s) and waiting for
hearing a cry for Inqilab (change).

Returning back to Allamah, it may be noted that he wanted an inqilab

that encompassed comprehensive change in the quality of lives of
Muslims, especially those inhabiting the Indian Subcontinent. He also
desired that they must bring that change through their own struggle. To this
end they must revert back to teachings of their great religion; Islam.
Nevertheless, he commended good points of all the prevalent isms, but
for a positive and wholesome change he recommended the resurrection of
Islam. He firmly believed that this was the only num (moisture) that the
fertile land of Ummah needed.
Muslims must move beyond the verbal rejection of the fake gods and
the systems evolved and practiced in their names. Muslims, individually and
collectively, must strive for manifestation of their beliefs; otherwise all their
endeavours for inqilab (change) will bear no fruits.
In their quest for change they have to rely only on their own strength
and resources. Any dependence on outside material and moral support can
result to compromising the real aim and objectives of the struggle. Any
uprising that lacks its own legs cannot walk and reach the intended
destination. The poetical works in this chapter are taken from Bang-e-Dara
translated by Dr. M.A.K. Khalil. These are reproduced in the same order as
these appear in the original book.
This poem is an eloquent commentary on the role of poets in the affairs
of a nation. They perform the same most important function in a nation's
affairs as the eye does in the body. However, not all poets qualify for this
honour. Only those do so who measure up to the standards laid down in the
last three lines of this poem.
Shaer :

Quom goya jism hai, afraad hein aaza-e-quom;
manzil-e-sanaat kay reh paima hein dast-o-paaey quom.

(Rastah chalney waaley.)

A nation is the body, people are its organs;


artisans are the nation's hands and feet.

Mehfil-e-nazm-e-hakoomat, chehrah-e-zaibaey quom;
shaer-e-rangin nawa hai deidah-e-beinaey quom.

(Deikhhney waali aankhh.)


The State administration is the nation's beautiful face.

The elegant-styled poet is the nation's clear-sighted eye.

Mobtalaey dard koeyi ozv ho routi hai ankhh;
kis qadar humdard saarey jism ki hoti hai ankhh.
When any organ is afflicted with pain, the eye weeps;
how sympathetic to the world body is the eye.
(Translated by Dr. M.A.K. Khalil)
In this poem Allamah Iqbal is persuading the Muslim Ummah to rise
from their slumber to strive and struggle in the cause of God for carrying out
the original Divine Command of fulfilling the obligations of being the
martyrs of His Love and His cause.
Payam-e-Ishq :


Sonn ay talabgar-e-dard-e-pehloo!
Mien naaz hon, tou niaz ho ja;
mien Ghaznavi Somnaat-e-dil ka, tou sarapa Ayaz ho ja.
Listen O seeker of heart's pathos!
I am Naz*, you should become Niaz*.
I am the Ghaznavi of heart's Somnath, you completely become Ayaz.

(*Naz and Niaz: In the first hemistich of this verse Love addresses those
who are anxious to develop the Love of God and says that this Love is the
beloved and it is necessary to become a true Lover to win it. In the second
hemistich the same message is repeated in another form.)

Naheen hai wabastah zir-e-gardoon kamal shan-e-Sikandari sey;
tamaam saaman hai teyrey seinay mein, tou bhi aeinah saaz ho ja.
Greatness in the world is not associated with the Alexanders splendor;
your breast has everything, you should also become the maker of mirrors.
Alexander is believed to have made a mirror of very highly polished copper
plate, which is alluded to here. This verse means that being a conqueror like
Alexander does not make a person 'great'. However making a mirror with the
help of one's knowledge and effort does confer greatness. As a Mumin has
the potential for making the mirror he has also the potential for attaining

Gharz hai paikar-e-zindagi sey kamal paaey hilal teyra;
jahan ka farz-e-qadim hai tou, ada misaal-e-namaz ho ja.
The aim of life's struggle is perfection of your Crescent's grandeur.
You are the world's oldest Divine Command, be fulfilled like prayer.
(This is a reminder to the Muslim Ummah that they are the vice-gerents of
God on earth and for that reason are charged with the responsibility of
establishing the sovereignty of God on earth. It is a reminder to them that
they should rise to their responsibilities and achieve what is expected of


Nah ho qanaat shaar gulchin! Issi sey qaim hai shan teyri;
wafoor-e-gul hai agar chaman mein tou aur daaman daraaz ho ja.

(Qanaat pasand.( :


)Bohtaat.( :

)Lumbay daaman wala.)

Be not contented, O gardener,

your dignity is established by this alone;

if flowers abound in the garden,
you should become a more ardent beggar.

Gaey woh ayam, abb zamanah naheen sehra nawardiyuon ka;
jahan mein manind-e-shama-e-sozan miyan-e-mehfil ho jaa.

(Biyabanon mein ghhomna.) :

Gone are those days, these are not the times for wandering in wilderness;
become melted in the world like the congregation's lighted candle.

Wujood afraad ka majazi hai, husti-e-quom hai haqiqi;
fida ho millat peh yaani aatishzun-e-talism-e-majaaz ho ja.

(Aag laganey wala.) :

The individual's existence is unreal, the nation's existence is real;

be devoted to the nation, become destroyer of the unreal's magic.

Yeh Hind kay firqah saaz Iqbal Azari kar rehey hein goya;
bacha kay daaman botton sey apna ghobar-e-rah-e-Hijaz ho ja.
Iqbal! These sectarians of India are working like Azar:
Saving your skirt from idols become the dust of the way of Hijaz.
(This verse means that the people who are creating and nurturing sectarian
poison in India are like Azar, and Muslims should avoid them and keep their
own objectives before them, close their ranks and attain those objectives.)

(Translated by Dr. M.A.K. Khalil)

In this poem contains his longings and ambitions for service to Islam
and Muslims. He got the motivation for this poem from the good
organization of the society and government of European countries and
focusing of their attention to the work of national reconstruction and
advancement. At that time he could not do better than express his feelings to
his long term friend and confidante, Sir Abd al-Qadir, Barrister at Law,
Lahore who was also the editor of the famous Urdu magazine,
Makhzan. Allamah expressed his thoughts as they occurred to him.
Later, he adopted poetry as the vehicle for communication of all his
philosophy of Islam as a panacea for the ills of the Muslim Ummah and, in
fact, for the maladies of the whole human race. He made this task the
ambition and purpose of his life and produced a vast amount of literature in
Urdu, Persian and English on this subject, mostly in verse.

Abdul Qadir kay Naam

Othh keh zolmat hoeyi paida ofaq-e-Khawar per,
bazm mein shoalah nawaeyi sey ojala kar dein.

(Mashriq.( :


)Aissey naghmay gaana jinn sey shoaley nikal rehey hon,
yaani tarrpaney waaley naghmey.)
Rise, as darkness has appeared on the eastern horizon!
We should light up the assemblage with blazing songs.

Eik faryaad hai manind-e-sipand apni bisaat;
issi hungamey sey mehfil teh-o-bala kar dein.

Our capacity is only a cry of lament like the wild rue.*

We should overturn the assemblage with this same uproar.
(Sipand or Wild Rue*: The property of the rue seed of cracking and jumping
when put in fire is referred to here as an expression of distress and lament as
well as the restlessness produced by them.)

Ehl-e-mehfil ko dikhha dein asr-e-siqal-e-ishq;
sung-e-imroz ko aeinah-e-farda kar dein.
We should show the assemblage the effect of Loves polish.
We should convert the stone of today into the mirror* of tomorrow.
(*This refers to the technology of glass making, ultimately making mirrors,
whose starting material is a base material like silicates in stones and soil.
This hemistich means that we should convert the youth of today, who are
inert and useless like stones, into the mirrors of tomorrow.)

Jalwah-e-Yusuf-e-gom gashtah dikhha kar onn ko;
tappash amadah-ter az khoon-e-Zulaykha kar dein.

(Tarrapney kay leay bitaab aur biqarar.)

By showing them the effulgence of the lost Yusuf;

we should make them more agitation-prone than Zalaykhas blood.

Iss chaman ko sabaq aein-e-namoo ka dey kar;
qatrah-e-shabnam-e-bey mayah ko darya kar dein.

(Phhalney phholney ka qanoon.)


By giving the lesson of the law of growth to this garden;

we should turn the insignificant drop of dew into the ocean.

Rakht-e-jan bottkadah-e-Chin sey othha lein apna;
sabb ko mehv-e-rokh-e-Saadi-o-Sulima kar dein.
We should lift our dearest chattel from the China's temple.*
We should fascinate all with the face of Sa'di and Sulaima.**
(*This is a part of the often repeated message of Allamah Iqbal that
Muslims should return to Islam for guidance in knowledge and for
inspiration for noble deeds. The mention of China is a delicate reference to
the Hadith that one should acquire knowledge even if it is in China. **It was
a tradition in pre-Islamic Arabic poetry to write poems about their beloveds.
However, the identity of the beloved was not revealed and she was
represented by one of the several legendary beauties of the Arab folk-lore,
such as Salmah, Sulaima, Lubnah, Lailah etc.)

Deikhh Yasrib mein hoa naqah-e-Lailah bikaar;
Qais ko aarzooey nau sey shanasa kar dein.
Look! The Lailah's she camel became useless in Yathrib;
we should make Qais acquainted with the new Longing.
(With the advent of Islam old values in literature, including poetry,
changed Instead of Lailah and her she-camel, God and Holy Prophet
S.A.W. became the objects of Love and they were referred to metaphorically
as Lailah. Allamah Iqbal has used this metaphor often.).

Baadah-e-deirinah ho aur garm ho aisa keh godaaz;

jigar-e-shishah-o-paimanah-o-meina kar dein.


(Porani sharab, morad hai Islam.)

The wine should be mature and so hot that with it
we should soften the heart of the glass, the goblet, and the decanter.

Garam rakhhta thha hamein sardi-e-Maghrib mein jo dagh,
cheir kar seinah ossey waqf-e-tamasha kar dein.
The grief which kept us warm in the cold of the West;
opening up the breast we should make it public.

Shama ki tarah jeein bazm geh-e-alam mein;

khod jalein, deidah-e-aghiyar ko beina kar dein.

(Doosron ki ankhhein.)

In the world's congregation we should live like the candle;

we should burn ourselves and open up the rivals' eyes.

Her chih dar dil gozrad waqf-e-zoban darad shama;
darad shama.
neist khiyaley keh nehan

[Shama kay dil per jo kochh gozarta hai,
woh ossey zoban per ley aati hai;
jeena koeyi khayal naheen jissey shama chhopa kar rakhh sakkey.]
The candle reveals whatever passes through the heart;
burning is not the thought which the candle conceals.
(Translated by Dr. M.A.K. Khalil)



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

In this ghazal, Allamah disapproves the people whose piety is only for
outward show.

Zindagi insan ki ekk dum kay sawa kochh bhi naheen,
dum hawa ki mouj hai, rum kay sawa kochh bhi naheen.
(Bhagna, chalna.) :

The life of Man is no more than a breath!

Breath is a wave of air; it is no more than a flow!
(Apparently human life is no more than a breath. However, breath is a wave
of air, and like all waves is constantly flowing. It is alive only as long as it is
flowing. In the same way human life, which this wave sustains, is worth its
existence only as long as it is active.)

Gul tabasam kaeh raha thha zindagani ko magar
shama boli, giriyah-e-ghum kay sawa kochh bhi naheen.
The flower was depicting life as a smile,
but the candle said that it is no more than a cry of grief!
(Everyone perceives life according to his own lights. The flower, which is an
emblem of happiness, sees life as a smile, but the candle, which is an
emblem of grief; perceives it as grief.)

Raaz-e-husti raaz hai jabb takk koeyi mehram nah ho,
khhol gaya jiss dum tuo mehram kay sawa kochh bhi naheen.


The secret of life is a secret till there is a confidante;

when it is open, it is nothing more than the confidante!
(The confidant of life is an Arif. When the confidant understands the secret
he realizes that he, i.e. Man is the only secret in the universe. This secret is
that though Man apparently has humble origins, being created from soil, he
has the potential of being the vice-gerent of God on earth.)

Zairaan-e-Kaabah sey Iqbal yeh poochhey koeyi,
kaya Haram ka tohfah Zamzam kay sawa kochh bhi naheen.
Somebody should ask the pilgrims of Ka'bah, O Iqbal:
Is the gift of the Haram nothing more than Zamzam?
(This verse is sarcastic and carries the lesson that the real gift of the Haram
is that the pilgrim should return from there after sacrificing his arrogance,
greed and jealousy, after stoning the Satan in his own self and after
controlling the evil in himself by circumambulation.)
(Translated by Dr. M.A.K. Khalil)
This poem, which is based on the Holy Quran, carries message on
four important subjects. These are (i) universality of Islam, (ii) Mission of
the Holy Prophet S.A.W., (iii) Struggle, including fighting, if necessary, in
the cause of truth and defense of the weak and the oppressed, (iv) Islamic
values. The universality of Islam is evidenced in the Holy Quran in which
God always calls Himself Rabb-ul-Alamin (Lord of the whole universe and
not that of Muslims or of any race or nation). This message is interspersed
throughout the Holy Quran. For these reasons the poem is very
popular among Muslims and is memorized by young boys and girls.
Tranah-e-Milli :

Cheen-o-Arab hamara. Hindustan hamara;
Muslim hein hum, watan hai sara jahan hamara.

China and Arabia are ours, India is also ours; we are Muslims,
whole world is homeland of ours.

Towhid ki amanat seinon mein hai hamarey;
aasan naheen mitana naam-o-nishan hamara.
The trust of Divine Unity is in the breasts of ours;
it is not easy to destroy the identity of ours.

Dunya kay bottkadon mein pehla woh ghhar Khoda ka;
hum oss kay pasban hein, woh pasban hamara.
Among the worlds temples that first House of God;
we are its sentinels, it is the sentinel of ours.

Taighon kay saaey mein hum pall kar jawan hoay hein;
khunjar hilal ka hai quomi nishan hamara.
We have been brought up under the shade of swords;
the crescents dagger is the national insignia of ours.

Maghrib ki waadiyuon mein gonji azan hamari;
thhamta nah thha kissi sey sial-e-rawan hamara.
Our Adhan echoed in the valleys of the West;
none could stop the advancing flood of ours.

Baatil sey dubnay waaley ay aasman naheen hum,


suo baar kar choka hai tou imtihan hamara.

We cannot be bowed down by falsehood,
O sky! Hundreds of times you have done tests of ours.


Ay gulistan-e-Andalus! Woh dinn hein yaad tojh ko,
thha teyri daaliyuon per jabb aashiyan hamara.
O garden of Andalus! Do you remember the days
when your branches harbored the nest of ours?


Ay mouj-e-Dajla! Tou bhi pehchaanti hai hum ko,
abb takk hai teyra darya afsanah khwan hamara.
O wave of the Tigris! You also recognize us;
your river still recites the stories of ours.


Ay Arz-e-Pak! Teyri hormat peh katt muray hum,
hai khon teri rugon mein abb takk rawan hamara.
O Holy Land! For your honor we fought to the bitter end;
still flowing in your veins is the blood of ours.

Salar-e-carvaan hai Mir-e-Hijaz apna,
iss naam sey hai baqi aaram-e-jahan hamara.

) (

(Morad hai Mohammad S.A.W.)

The Hijazs Chief is the commander of our caravan;
this name preserves solace of the hearts of ours.


Iqbal ka taranah bang-e-dara hai goya,
hota hai jaadah paima pher carvan hamara.

(Safar per rawanah.) :

This anthem of Iqbal is the clarions* call so to say;

again prepares for the journey the caravan of ours.
(*This is also a subtle reference to his book Bang-i-Dara
which contains material for the rejuvenation
and renaissance of world Muslims.)
(Translated by Dr. M.A.K. Khalil)
This poem conveys that the unity within the Muslim Ummah is a
prerequisite for success. This is expressly stated in the last stanza,
particularly in the last verse.
Bazm-e-Anjam :

Sooraj ney jaatey jaatey shaam-e-seih qaba ko,
tasht-e-ofaq sey ley kar laaley kay phhool maarey.
While setting, the sun threw at the dark-clothed evening tulip flowers
which it had collected from horizons basin:

Pehna diya shafaq ney soonay ka sara ziwar,
qodrat ney apney gehney chaandi kay sabb otaarey.
The twilight of evening put all ornaments of gold on it,
Nature put off its entire set of silver ornaments.


Mehmal mein khamshi kay Lailaey zolmat aaeyi,
chamkay aroos-e-shabb kay moti woh piyarey piyarey.
The Lailah of the night in the litter of silence arrived;
started shining the beautiful pearls of the evenings bride.

Woh door rehney waaley hungamah-e-jahan sey,
kehta hai jinn ko insan apni zoban mein taarey.
Those living far from the commotion of the world
which Man calls stars in his own language.

Mehv-e-falak ferozi thhi anjuman falak ki,
arsh-e-barein sey aaeyi awaz ekk malak ki.

(Aasman ko roshan karna.) :

The skys assembly was busy lighting up the sky

from the`Arsh-i-Barin the call of an angel came:

Ay shabb kay paasbano, ay aasman kay taaro;
tabindah quom saari gardon nashin tumhari.
O sentinels of the night! O stars of the sky!
The whole shining nation of yours inhabits the sky.

Chhairro sarood aisa, jaag othhein sonay waaley;
rehbar hai qaflon ki taab-e-jabein tumhari.


Start such music as may awaken all those sleeping;

the brightness of your forehead is guide for caravans.

Aeiney qismaton kay tum ko yeh jaantey hein,
shaid sonein sadain ehl-e-zamin tumhari.
The earths denizens consider you the destinys mirrors;
perhaps they will listen to your call.

Rokhsat hoeyi khamoshi taaron bhari faza sey;
wosaat thhi aasman ki maamoor iss nawa sey.
Silence departed from this star-spangled expanse,
the skys expanse was filled with this music.

Hosn-e-azal hai paida taaron ki dilbari mein,
jiss tarah akks-e-gul ho shabnam ki aarsi mein.
The Eternal Beauty is produced in the stars loveliness
as the image of rose is in the looking glass of the dew.

Aein-e-nau sey darna, tarz-e-kohan peh arrna;
manzil yehi kathhun hai quomon ki zindagi mein.
To be afraid of the new ways, to insist on the old ones;
this is the only difficult stage in the life of nations.

Yeh carvaan-e-husti hai taiz gaam aisa,


quomin kochal gaeyi hein jiss ki rawarawi mein.

This caravan of life is so fast moving;
many a nation is trampled in whose race.

Aankhhon sey hai hamari ghaib hazaron anjam;
dakhil hein woh bhi laikan apni braadri mein.
Thousands of stars are hidden from our eyes,
but their existence is also included in our group.

Ekk omar mein nah samjhey iss ko zamin waaley,
jo baat paa gaey hum thhorri si zindagi mein.
The earths denizens did not understand in a whole life:
What has come in our comprehension in a short span of life.

Hein jazb-e-bahumi sey qaim nizam saarey;

poshidah hai yeh noktah taaron ki zindagi mein.

(Eik doosarey ko khhainchney waaley;

aapas ki mohabat aur lagao.)

All systems are established on mutual attraction;

this secret is concealed in the life of the stars.
(Translated by Dr. M.A.K. Khalil)



This poem carries out comparison between the intoxication of the

material kind, which may be caused by intoxicants or the arrogance of
material wealth, with the ecstasy of the wine of marifah which gives
additional sanity in the form of insight into spiritual truths to the one who
drinks it. The Muslim Ummah is addressed as the cup-bearer. In the last
verse the Ummah is admonished to wake up from its slumber of several
centuries to face the problems of the coming age, which is expressed by the
metaphor of dawn. The dark age in the history of the Muslim Ummah is
about to end and the Ummah will be the leader of mankind and will be
called upon to shoulder various responsibilities.
Saqi :

Nashah pila kay girana tuo sabb ko aata hai,
maza tuo jabb hai keh girton ko thhaam ley saqi.
Everyone knows how to throw down people with intoxicants;
the fun is to convert the intoxicated one to sanity, O cup-bearer.

Jo badah kash thhey poraney, woh othhtey jaatey hein;
kaheen sey aab-e-baqa-e-dawaam ley saqi.

(Hamaishah ki zindagi.) :
Those who were the old wine-drinkers are gradually departing;
bring the water of immortality from somewhere, O cup-bearer.

Katti hai raat tuo hungamah gostari mein teri;
sehar qarib hai, Allah ka naam ley saqi.

(Hungamah paida karna.)

Your whole night has passed in tumult and clamour;


the dawn is close remember God, O cup-bearer!

(Translated by Dr. M.A.K. Khalil)
Allamah sees activity of the approaching dawn. He goads Muslims to
end their stupor, rise and become active in the cause of Islam and God. To
appreciate the value of this poem fully it should be remembered that it was
written at the time of the Wars of Tripoli and Balkan.


Aati hai Mashriq sey jabb hungamah dar daaman sehar;

manzil-e-husti sey kar jaati hai khamoshi safar.

(Daaman mein hungamah leay hoay.)

When the dawn full of action arrives from the east;

the silence marches off from the stage of life.

Mehfil-e-qodrat ka aakhar toot jaata hai sakoot;
deyti hai her cheez apni zindagani ka saboot.
The quietude of natures congregation ends at last;
everything presents evidence of its life at last.

Chehchahtey hein parindey pa kay paigham-e-hayat;

baandhtey hein phhool bhi gulshan mein ehraam-e-hayat.


(Woh unn sila libaas jo Haji pehantey hein.)

The birds warble on getting the message of life
in the garden flowers also put on the robe of life.

Moslim-e-khwabidah othh, hungamah ara tou bhi ho,
woh chamak othha ofaq, garm-e-taqaza tou bhi ho.
O sleeping Muslim get up! You also engaged in action be!
Look, the horizon has brightened up, you also busy in urgent tasks be.

Wosaat-e-alam mein reh-paima ho misl-e-aaftab;
daaman-e-gardon sey napaida hon yeh dagh-e-sahaab.
(Baadal.) :

In the universes expanse a traveler like the sun be;

so that the sky not producing these spots of clouds be.

Khhainch kar khunjar kiran ka, pher ho sargarm-e-staiz;

(Larraeyi, jung.( :

pher sikhha taariki-e-baatil ko adaab-e-graiz.

)Bhhagney kay tariqay.)

Pulling the dagger of suns ray get busy again in the fight!
Again teacher of escapes rules to falsehoods darkness be.

Tou sarapa noor hai, khoshter hai oriyani tojkey;
aur oriyan ho keh lazim hai khod afshani tojhey.

(Apney aap ko chhirrakna; morad hai johar nomayan karna.)

You are head to foot Light; manifestation makes you happy
and after being manifest spreading out is incumbent on you.

Han, nomayan ho kay barq-e-deidah-e-khafaash ho;
ay dil kon-o-makan kay raaz-e-mozmar! Faash ho.
(Chumgadarr.) :

Yes! On being manifest become lightning to the bats eye!

O hidden mystery of the heart of universe manifest be!
(Translated by Dr. M.A.K. Khalil)
Allamah has always been ready to find excuses to call upon, coaxing,
urge and agitate Muslims by reminding them what they were and what they

Eid per shear likhhney ki farmaish kay jawab mein

Yeh Shalamar mein ekk burg-e-zard kehta thha;
gaya woh mousam-e-gul jiss ka raazdar hon mien.
In the Shalamar Garden a yellowed leaf was saying,
Gone is that spring of which the confidante I am.

Nah paeymaal karein mojh ko zairaan-e-chaman;


onnhi ki shakh-e-nashaiman ki yaadgar hon mien.

The gardens visitors should not trample me down;
the memory of the branch of their own nest I am.

Zara sey pattey ney bitaab kar diya dil ko;
chaman mein aa-kay sarapa ghum-e-bahaar hon mien.
This tiny little leaf made the heart restless;
on coming into the garden complete mourner of spring I am.

Khazan mein mojh ko rolaati hai fasl-e-bahaar;
khoshi ho Eid ki kiyuonkar keh sougwar hon mien.
In the autumn I am crying in remembrance of the spring.
How can I get the happiness of Eid as grief-stricken I am!

Ojaarr ho gaey ehad-e-kohan kay maeykhaney;
gozashtah baadah paraston ki yaadgar hon mien.
Devastated have become the olden days taverns;
a memorial of the olden days wine drinkers I am.

Payam-e-ishq, mosarat humein sonata hai;
Hilal-e-Eid hamari hansi orrata hai.
It gives the message of pleasure and happiness to us!
The crescent of Eid is making fun of us!
(Translated by Dr. M.A.K. Khalil)



This is yet another poem in which Allamah coaxes the Muslims by
expressing his frustration over their complacence and lethargy.
Shoa-e-Aftab :

Sobh jabb meyri nigah soudaeyi-e-nazarah thhi;
aasman per ekk shoaa-e-aaftab awarah thhi.
At the dawn when my eye was enjoying the panorama
I saw that a ray of the sun was wandering about.

'' !

Mien ney poochha iss kiran sey ay sarapa iztiraab
teyri jan-e-nashakiba mein hai kaya iztiraab.

(Bisabr, bichain, biqarar.)

I asked the ray, O head to foot restlessness!

What kind of restlessness your impatient life has!

Tou koeyi chhoti si bijli hai keh jiss ko aasman;
kar raha hai khirman-e-aqwaam ki khatir jawan
Are you a small little lightning,
which the sky is nurturing to fall on the harvest of nations.

Yeh tarrap hai ya azal sey teyri khoo hai, kaya hai yeh;
raqs hai, aawargi hai, jostjoo hai, kaya hai yeh?
Is this a flash, or your eternal nature, what is it?


Is it a dance? Wandering? Seeking what is it?

Khoftah hungamey hein meyri husti-e-khamosh mein;
pervarish paeyi hai mien ney sobh ki aaghosh mein.
A sea of tumults is asleep in my silent life;
my existence has been nurtured by the mornings breeze.

Moztarib her dum meri taqdir rakhhti hai mojhey;
jostjoo mein lazzat-e-tanvir rakhhti hai mojhey.
My destiny keeps me constantly restless.
Taste for enlightenment keeps me busy in seeking.

Barq-e-aatish khoo naheen, fitrat mein go naari hon mein;
mehr-e-alam taab ka paighaam-e-bidaari hon mien.
I am not fire-brand lightning, though by nature fire I am.
Message of awakening from the world-illuminating sun I am!

Sormah bun kar chashm-e-insan mein sama jaon gi mien;
raat ney jo kochh chhopa rakhha thha, dikhhlaon gi mien.
Becoming collyrium I shall enter the human eye;
whatever night had hidden I shall show to the eye.

Teyrey muston mein koeyi joeya-e-hoshiari bhi hai;


sonay waaley mein kissi ko zouq-e-bidaari bhi hai?

Among your ecstatics is there any seeker of prudence also?
Among the sleeping people is anyone
with taste of awakening also?
(Translated by Dr. M.A.K. Khalil)
This poem unambiguously reflects that Allamah Iqbal had no personal
political ambitions behind raising the cry of inqilab. The last verse is the
climax of the matter and is taken from Hafiz of Shiraz.

Eik Khat kay Jawab mein

Hawus bhi ho tuo naheen mojh mein himmat-e-tug-o-taaz;
hasool-e-jah hai wabastah-e-mazaq-e-talash.
Even if I have greed I do not have the strength for exertion
acquiring position is connected with the taste for search.

Hazaar shokr, tabiyyat hai raizah-kaar meri;
hazaar shokr, naheen hai damagh fitnah tarash.
A thousand thanks to God that my nature is contentment.
A thousand thanks to God that my mind is not mischievous.

Merey sakhon sey dilon ki hein kheitiyan sarsabz;
jahan mein hon mien misaal-e-sahaab-e-darya paash.

Cultivations of human hearts flourish with my writings;

in the world I am creative like the ocean feeding cloud.

Yeh oqdah-haey siyasat tojhey mobarak hon;
keh faiz-e-ishq sey nakhon mera hai seinah kharash.
Congratulations to you on these secrets of politics;
as my finger nail by Loves grace is breast-excoriating.

Hawaey bazm-e-salatein dalil-e-mordah dili;
kiya hai Hafiz rangin nawa ney raaz yeh faash.
Desire for audience with kings is a sign of lifelessness;
this secret has been exposed by Hafiz of elegant poetry.

Girat hawast keh ba Khizar hum nashin baashi;


nehan z-chashm-e-Sikandar cho aab-e-haiwan baash.

[Agar teyrey dil mein Khizar (A.S.) ki rafaqat ki khwahish ho

tuo jan ley keh Sikandar ki tarah aab hayat ka chashmah
teyri nazron sey bhi hamaishah poshidah rehey ga.]
If you desire that you elevated to Khizar* be:
Hidden from Sikandars eye as immortalitys water be.
(*This hemistich alludes to the tradition of Khizar A.S: Khizar was endowed
with two gifts from God, viz. mercy and knowledge from His own Presence.

The second hemistich is relevant to the parable alluded to here. This gift
entitled him to interpret the inner meaning and mystery of events and
creations of God. Though the Holy Quran does not say so in Muslim
literature Khizar is credited with the knowledge of the stream, of the water
of immortality, drinking which would confer immortality on any living
object, including Man.
This tradition could be based on Greek writings which have influenced
Muslim thought to a very great extent. Sikandar was one of the persons who
requested Khizar to lead him to this stream. The identity of Sikandar is also
shrouded in mystery. The Holy Quran relates the parable of a powerful and
righteous king Dhul Qarnain (The Two-horned One) in Surah 18:83-101.
This king is identified with three kings, viz (i) Alexander the Great of
Greece (356-323 B.C.); (ii) an ancient Persian king and (iii) a prehistoric
Himyarite king
When Khizar was very much pressed by Sikandar for leading him to the
stream of immortality he did so. When they reached there they found
hundreds of thousands of living beings, including men, who had taken the
water and had not died. They had grown old, decrepit and devoid of feelings.
The moral of the story is that the normal cycle of the birth and death as
designed by God is the best scheme of things for human beings as well as
other living things. The moral of the story also is that the value of the water
of immortality, which persists till today in folk lore, lies in its being
unavailable even to a king like Sikandar. Similarly, the value of a selfrespecting person lies in his being out of reach of kings and other
materialistic elite of the world.)
(Translated by Dr. M.A.K. Khalil)


The call for the unity of Muslim Ummah is one of the oft repeated
messages of Allamah Iqbal.

Paiwastah reh Shajar sey, Ummeid-e-Bahaar rakhh

Daali gaeyi jo fasal-e-khazan mein shajar sey toot;
momkin naheen hari ho sahaab-e-bahaar sey.
The branch of the tree which got separated in autumn
is not possible to green up with the cloud of spring.

Hai lazawal ehad-e-khazan iss kay wastay;
kochh wastah naheen hai issey burg-o-baar sey.
The autumn season for this branch is ever-lasting;
it has no connection with flourishing in the spring.

Hai teyrey gulistan mein bhi fasal-e-khazan ka dour;

khaali hai jeib-e-gul zar-e-kamil ayyar sey.

(Kasouti per pora otarney wala sona; khhara sona.)

Autumn season prevails in your rose garden also;
the pocket of the rose is devoid of good cash.

Jo naghmah-zun thhey khalwat auraaq mein taiyoor;
rokhsat hoay terey shajar-e-sayah daar sey.
The birds which were singing in the seclusion of leaves
have departed from your shady trees leaves.


Shaakh-e-boridah sey sabaq andoz ho keh tou;

na-aashna hai qaidah-e-rozgaar sey.
You should learn a lesson from the separated branch
as you are unacquainted with the customs of the world.

Millat kay saath rabtah-e-ostawaar rakhh;
paiwastah reh shajar sey, ummeid-e-bahaar rakhh.
Keep very strong communication with the nation;
remain attached to the tree and have springs expectation!
(Translated by Dr. M.A.K. Khalil)
This poem eulogizes the night of Miraj. The significance of this night
is two fold. First, it was the occasion when the secrets of the spiritual part of
the celestial world were opened to a human being. This shows the elegant
position of Man in comparison with other creatures of God. Secondly, the
Holy Prophet (S.A.W.) was the only person in the history of mankind and
that of divine revelation to whom these secrets were visually shown.
The second one shows that the disclosure of spiritual secrets of the
celestial world completed the process of their revelation and obviated the
need for subsequent prophets. This is another proof in support of the finality
of the Prophethood with the Holy Prophet (S.A.W.).
Shabb-e-Miraj :

Akhtar-e-shaam ki aati hai falak sey aawaz;
sajdah karti hai jiss ko, woh hai aaj ki raat.
This call of the evening star is coming from the sky:
This is the night before which the dawn prostrates.


Reh-e-yakk gaam hai himmat kay leay arsh-e-barein;
keh rehi hai yeh Musliman sey Miraj ki raat.
For courage the Arsh-i-Barin is only a pace away:
The Mirajs night is saying this to the Muslim.
(Translated by Dr. M.A.K. Khalil)
This poem is an expression of Allamah Iqbals principle that an
individual as well as a nation should fight and struggle for their rightful
needs and not beg others for them. This is more so for the
Muslim Ummah whom the Holy Quran has declared as the best nation.
This poem was written when the Muslims all over the world generally,
and in the Indian sub-continent particularly, were working for the restoration
of the Khilafah in Turkey. However, a great part of their effort consisted of
approaching the British Government in London and the League of Nations in
Geneva for doing justice to Muslims. Allamah Iqbal tells them in this poem
that such efforts would be of no avail.

Agar molk haathon sey jaata hai jaaey;
tou ehkaam-e-Haq sey nah kar biwafaeyi.
If the territory is being lost let it be lost;
you should not be disloyal to Gods commands.

Naheen tojh ko taarikh sey agahi kaya;
khilafat ki karney laga tou gadaeyi.
Do you not have knowledge of history?


You have started begging for theKhilafah!

Kharidein nah jiss ko hum apney lahoo sey;
Musliman ko hai nang woh padshahi.
If we do not purchase with our own blood;
such sovereignty is a disgrace to the Muslim!

Mera az shikastan chonan aar nayad;
keh az digaraan khwastan momiaeyi.

[Meyrey leay apney jism ki haddiyan toot jaana
iss qadar bais-e-sharam naheen,
jiss qadar doosron kay saamney
momiaeyi kay leay haath phhailana.]
I do not feel as much ashamed of being broken down
as in asking others for momiyai* for my treatment.
(*This is a medicinal substance which appears from rocks in lime stone
formations in mountains. It is believed to have extraordinary tonic and
healing properties. Geologically the closest substances to momiyai are
stalactite and stalacmite. The former is formed very slowly when the
water containing calcium bicarbonate drips down slowly from the roof of a
cave of lime stone rock. The deposit hangs from the roof of the cave like
icicles. The latter is also made up of calcium bicarbonate and is formed in
the same way at the bottom of the cave. The verse means that being defeated
is better than gaining success through begging help from others.)
(Translated by Dr. M.A.K. Khalil)


***** (8) *****
This ghazal is also Allamah Iqbals call to Muslims to base their deeds
and service to God on Love for Him instead of banking on Intellect.

Garchih tou zindaani-e-asbab hai;
qalb ko laikan zara azad rakhh.

(Zahari wasilon ka mohtaaj.)

Though you are bound by cause and effect;

keep your heart a little independent.

Aql ko tanqid sey forsat naheen;
ishq per aamal ki boniyad rakhh.
Intellect is not free from criticism;
establish the foundation of your deeds on Love.


Ay Mosilman! Her ghharri paish-e-nazar

Ayah-e-la yukhlif ul-miad rakhh.

(Allah hargiz waadah khalafi naheen karta.)

O Muslim always in your mind;
keep the verse La Yukhlif ul miad*
(*Allusion to the Holy Quran 3: 9)

' '
'' ''

Yeh lisaan al-asr ka paighaam hai;

inna waad-Allah-i-Haqqun yaad rakhh.

(Zamaaney ki zobaan, morad hai Akbar Alahabadi
jinn ka yeh laqab thha.(

)Allah Taala ka waadah yaqinun sacha hota hai.)

This is the message of the Voice of Time:*
Always deep in heart Inna wa`d-Allah i Haqqun**
(*The Holy Quran;
**allusion to the Holy Quran 4:122 and 14:47)
(Translated by Dr. M.A.K. Khalil)

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

Yeh koeyi dinn ki baat hai ay mard-e-hoshmand;
ghairat nah tojh mein ho gi, nah zunn oat chahey gi.
O wise man! This is a matter of a few days only;
neither you will be modest nor woman will seclusion want.

Aata hai abb woh dour keh aulaad kay ewaz;
council ki memberi kay leay vote chahey gi.
That time is approaching when instead of children
votes for the councils membership will she want.
(Translated by Dr. M.A.K. Khalil)

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

Kochh ghum naheen jo hazrat-e-waiz hein tung dast;
tehzeeb-e-nau kay saamney sar apna kham karein.
It does not matter if the preacher is poor;
he should bend to the new civilization.

Radd-e-Jihad mein tuo bohat kochh likhha gaya;
tardid-e-Hajj mein koeyi risalah raqam karein.
Much has been written on cancellation of jihad*;
he should write a tract on cancellation of Hajj.
(*This is sarcasm on the publication of literature in the Indian sub-continent
seeking excuses to divert the attention of the Muslims from the aspect
of jihad technically known as qital. This was very prominent in the
literature produced by the Qadiyani Community, especially the literature
produced by the communitys founder, Mirza Ghulam Ahmad of Qadiyan.)
(Translated by Dr. M.A.K. Khalil)
***** (9) *****

Hum Mashriq kay maskinon ka dil Maghrib mein ja attka hai;
wan canter sabb bilouri hein yan eik porana matka hai.
We poor Easterners have been entangled in the West;
all crystal decanters are there, only an old earthen jar is here.


Iss dour mein sabb mitt jaein gay, han! Baqi woh reh jaey ga;
jo qaim apni rah peh hai aur pakka apni hutt ka hai.
All will be annihilated in this age except the one
who established in his ways and firm in his thought is.


Ay Shaikh-o-Brahman, sonntay ho! Kaya ehl-e-baseerat kehtey hein;
gardon ney kitni bolandi sey onn quomon ko dey puttka hai.
O Shaikh and Brahman! Do you listen to what people with insight say?
Heaven from great heights has thrown down those nations;

Ya bahum piyar kay jallsey thhey, dastoor-e-mohabat qaim thha;
ya behus mein Urdu Hindi hai ya Qorbani ya Jhatka hai.
Who formerly had assemblies of affection with firm love;
now under discussion is Urdu and Hindi or Dhibh and Jhatka.
(Dhibh: This is the Muslim way of killing an animal for food, in which the
name of God is invoked as a mark of dedication of the food to
Him. Jhatka is the Sikh way of doing the same in which the animal is killed
with one stroke, separating the head from the body. The Sikhs were and still
are so adamantly against Dhibh that they would not eat the meat of an
animal killed with that process. The mention of these controversies is no
exaggeration. They did rise in the serious political parleys between
Muslims and Hindus in the twenties and thirties. The name of the Indias
national language was so controversial that Hindus insisted that it should
be Hindi though Urdu had been the official language of the Indian subcontinent during the two hundred years of British rule. Even in the
discussions during the proceedings of the commission appointed by Mr.
M.K. Gandhi for drafting the educational policy of independent India,
known as the Wardha Scheme this name was under hot discussion. Even
Mr. Gandhis modest suggestion of using the term Hindustani was rejected
by the Hindu members. This happened in spite of the great reverence in
which Hindus held Mr. Gandhi. The partition of India and its aftermath


could have been avoided with a little toleration and understanding. This
matter has been discussed earlier also.)
(Translated by Dr. M.A.K. Khalil)
10th July, 2013

In the last volume it was said that Allamah Iqbal wanted to have a team
of likeminded so that they could join hands to achieve the mission of
resurrection of Islam. This could facilitate reaching the destination while the
pleasant company making the journey easier.
That was not to be, Allamah was not disheartened by the dearth of birds
of his feather. The burning desire to reach the destination did not let him

wait for gathering of a flock. He took off and flew beating his wings and
crying for company like a crane confident of reaching where he wanted to.
The change seekers, the reformists, and revolutionists are like cranes;
they just cannot not sit back and wait when it is time to fly. Allamah was to
be no exception, so he undertook the task to accomplish the mission all
alone. He devoted all his energies to spread the Message using the Godgifted poetical talent.
The works in this chapter are taken from Bal-e-Jibril with English
translation by Naim Siddiqui in most cases. The chapter begins with some
ghazals from Part Two of that book.

***** (5) *****

London mein likhhey gaey (Written in London)

Tou abhi rehgozar mein hai, qiad-e-moqam sey gozar;
Missr-o-Hijaz sey gozar, Paras-o-Shaam sey gozar.
Thou art yet region-bound, transcend the limits of space;
transcend the narrow climes of the East and the West.

Jiss ka amal hai bey gharaz, oss ki jaza kochh aur hai;
Hoor-o-khiyaam sey gozar, baadah-o-jaam sey gozar.

(Kaimah ki jamaa.) :

For selfless deeds of men rewards are less mundane;

transcend the houris glances, the pure, celestial wine.


Garchih hai dilkosha bohat hosn-e-Farang ki bahaar;
taerak-e-boland baal, danah-o-daam sey gozar.
Ravishing in its power is beauty in the West:
Thou bird of paradise, resist this earthly trap.

Koh shigaaf teyri zarb, tojh sey koshaad Sharq-o-Gharb;
taigh-e-hilal ki tarah aish-e-niyaam sey gozar.
With a mountain-cleaving assault, bridging the East and West,
despise all defences, and become a sheathless sword.

Teyra imam bey hazoor, teyri namaz bey saroor;
aisi namaz sey gozar, aisey imam sey gozar.
Thy imam is unabsorbed, thy prayer is uninspired,
forsake an imam like him; forsake a prayer like this.
(Translated by Naim Siddiqui)

***** (7) *****

Pher chiragh-e-lalah sey roshan hoay koh-o-daman;
mojh ko pher naghmon peh oksaney laga morgh-e-chaman.
Hill and vale once more under the poppys lamps are bright;
in my heart the nightingale has set new songs alight.


Phhool hein sehra mein ya pariyan qataar andar qataar;
oodhey oodhey, neiley neiley, peiley peiley pairahan.
Violet, violet, azure, azure, golden, golden mantles:
Flowers, or fairies of the desert, rank on rank in sight?

Burg-e-gul per rakhh gaeyi shabanam ka moti baad-e-sobh;
aur chamkaati hai iss moti ko sooraj ki kiran.
On the rosy-spray dawns soft breeze has left a pearl of dew;
now the sunbeam turns this gem a yet more glittering white.

Hosn-e-bey perwa ko apni bey niqabi kay leay;
hon agar sheharon sey bun piyarey tuo shehar achhey keh bun.
Town or woodland, which is sweeter, if for her unveiling careless
beauty love towns less than where green woods invite?

Apney mun mein doob kar pa jaa soragh-e-zindagi;
tou agar meyra naheen bunnta nah bun, apna tuo bun.
Delve into your soul and there seek our lifes buried tracks;
will you not be mine? Then be not mine, be your own right!

Mun ki dunya! Mun ki dunya soz-o-musti, jazb-o-shouq;
tun ki dunya! Tun ki dunya sood-souda, makr-o-fun.
World of soul the world of fire and ecstasy and longing:


World of sense the world of gain that fraud and cunning blight.

Mun ki doulat haath aati hai tuo pher jaati naheen;
tun ki doulat chhaon hai, aata hai dhun jaata hai dhun,
Treasure of the soul once won is never lost again:
Treasure gold, a shadow
wealth soon comes and soon takes flight.

Mun ki dunya mein nah paya mien ney Afrangi ka raj;
mun ki dunya mein nah deikhhey mien ney Shaikh-o-Brahman.
In the spirits world I have not seen a white mans Raj,
in that world I have not seen Hindu and Muslim fight.

Pani pani kar gaeyi mojh ko qalandar ki yeh baat;
tou jhoka jabb ghair kay aagay, nah mun teyra nah tun.
Shame and shame that hermits saying pouted on me
you forfeit body and soul alike
if once you cringe to anothers might!
(Translated by V.G. Kiernan)
***** (14) *****

Dil-e-bidaar Farooqi, dil-e-bidaar Karrari;
mus-e-Adam kay haq mein kimiya hai dil ki bidaari.
A heart awake to man imparts Umars brains
and Hyders manly parts:


If watchful heart a man may hold,

his dross is changed to sterling gold.

Dil-e-bidaar paida kar keh dil khwabidah hai jabb takk;
nah teyri zarb hai kaari, nah meyri zarb hai kaari.
Beget a heart alive and sound, for, if it be in slumber bound,
you cannot strike a deadly blow, nor even I can daring show.

Mashaam-e-taiz sey milta hai sehra mein nishan oss ka;
zun-o-takhmin sey haath aata naheen aahooey Tataari.
If sense of smell be full and stunted,
the musk-deer never can be hunted:
If bereft of sense of smelling true,
surmise and guess can yield no clue.

Iss andaishey sey zabt-e-aah mien karta rahon kabb takk;
keh mogh-zaadey nah ley jaain teri qismat ki chingaari.
My sighs no more I can withhold,
when Muslims sloth I do behold:
If Muslims do not mend their way,
magians their luck might steal away.

Khodawanda yeh teyrey saadah dil bandey kidhar jaain;
keh darvaishi bhi ayyari hai, sultani bhi ayyari.
These simple thralls of Yours, O Lord,


from every house and door are barred:

For kings, no less the acolytes,
are fraudulent and hypocrites.

Mojhey tehzeeb-e-hazir ney ataa ki hai woh azadi;
keh zahar mein tuo azadi hai, baatin mein gariftari.
The freedom that this age does grant
does ever freedoms essence want:
Though freedom seems to outward sight,
yet is no less than prison tight.


Tou ay Moulaey Yasrib! Aap meyri charah-saazi kar;
meri daanish hai Afrangi, mera iman hai zonnari.
O Lord of Yathrib! Cure provide for doubts
that in my breast abide:
My wisdom to the West is due,
girdled my faith like Brahman true.
(Translated by Syed Akbar Ali Shah)

***** (15) *****

Khudi ki shokhi-o-tondi mein kibr-o-naaz naheen;
jo naaz ho bhi tuo bey lazzat-e-niaz naheen.
In the coquetry and fierceness of the self
there is no pride, there are no airs.


Even if there are airs, then they are not

without the pleasure of submission.

Nigah-e-ishq dil-e-zindah ki talash mein hai;
shikar-e-mordah sazawar-e-shahbaz naheen.
The eye of love is in search of the living heart;
hunting for carrion does not befit up to the royal hawk.

Meri nawa mein naheen hai adaey mehboobi;
keh Bang-e-Soor-e-Israfil dil nawaz naheen.
In my song there is no charming and romantic grace,
for the blast of the trumpet of Israfil
is not meant to please the heart.

Sawal-e-maey nah karon saqi-e-Farang sey mein;
keh yeh tariqah-e-rindaan-e-pakbaaz naheen.
I will not ask for wine from the Frank, saki,
for this is not the way of the pure-hearted profligates.

Hoeyi nah aam jahan mein kabhi hakoomat ishq;
sabab yeh hai keh mohabat zamanah saaz naheen.
The rule of love has never been widespread in the world.
The reason is this that love is no time-server.


Ekk iztirab-e-mosalsal, ghiyab ho keh hazoor,

mien khod kahon tuo meri dastan draaz naheen.

(Ghaib hona, ghair hazir hona.)

One continual anxiety; whether absent or present!
If I tell it myself, my story is not long.

Agar ho zouq tuo khalwat mein parrh Zabur-e-Ajam;
foghan-e-neim shabbi bey nawaey raaz naheen.

(Allamah ki mashoor Farsi kitab.)

If you desire then read the Persian Psalms; in seclusion;

the midnight lament is not bereft of secrets.
(Translated by D.J. Matthews)
***** (16) *****

Mir-e-sepah nasaza, lashkariyan shikastah saff;
aah woh teer-e-neim kash jiss ka nah ho koeyi hadaf.

(Nishanah.) :

A recreant captain, a battle-line thrown back,

the arrow hanging target-less and slack!

Teyrey moheet mein kaheen gohar-e-zindagi naheen;
dhoondh choka mien mouj mouj, deikhh choka sadaf sadaf.
Nowhere near you that shell which holds lifes pearl;

I have dragged the waves and searched the oceans track.

Ishq-e-bottan sey haath othha, apni khudi mein doob ja;
naqsh-o-nigaar-e-Deir mein khoon-e-jigar nah kar talaf.
Plunge in your self, on idols dote no more,
pour our no more hearts blood for paint to deck their shrines.

Khhol kay kaya biyan karon sirr-e-moqam-e-murg-o-ishq;
ishq hai murg-e-basharaf, murg-e-hayat bey sharaf.
I unveil the courts of Love and Death:
Death life dishonoured; Love death for honours sake.

Sohbat-e-Pir-e-Rome sey mojh peh hoa yeh raaz faash;
laakhh hakim sar bajiab, ekk Kalim sar bakaf.
I gleaned in Rumis company:
one bold heart is worth of learned heads the whole tame pack.

Misl-e-Kalim ho agar maarkah aazma koeyi;
abb bhi darakht-e-Toor sey aati hai bang-e-la takhaf.
Once more that voice from Sinais tree would cry fear not!
If some new Moses led the attack.

Kheirah nah kar saka mojhey jalwah-e-daanish-e-Farang;
sormah hai meyri ankhh ka khak-e-Madinah-o-Najaf.


No glitter of Western science could dazzle my eyes:

The dust of Medina stains, like collyrium, black.
(Translated by V.G. Kiernan)
***** (18) *****

Yeh Deir-e-kohan kaya hai, anbaar-e-khas-o-khashaak;
moshkil hai gozar iss mein bey nalah-e-aatish naak.
The ancient fane in which we live
has heaps of thorns at every turn;
too hard to cross it safe and sound
without the aid of sighs that burn.

Nakhchir-e-mohabat ka qissah naheen tolaani;
lotf-e-khalash-e-paikan, asoodgi-e-fitraak.

(Shikar kiya hoa parindah ya janwar.)

(Teer lugney kay dard ka maza.)

(Shikarbund mein latak jaaney ka sakoon.)
The tale of quarry shot by Love is simple,
brief and not too long:
The victim feels the joy of prick
and then the rest of saddle thong.


Khhoya gaya jo matlab-e-haftaad-o-duo millat mein;

samjhey ga nah tou jabb takk bey rung nah ho idraak.
(Bahattar; seventy-two.) 72 :
The sterling truth to Muslim taught,
in feuds of different sects is lost;
how can you catch this truth again,
with bias if your mind be fraught?

Ekk sharaa-e-Muslimani, ekk jazb-e-Muslimani;
bey jazb-e-Muslimani, sirr-e-falk al-aflaak.

(Aasmanon ka aasman, yaani Arsh.)

One is the outward form of faith,
the other its spirit deep and true:
He, who quaffs its spirits deep,
brings secrets hidden to his view.

Ay rehro-e-farzanah, bey jazb-e-Muslimani;
ney rah-e-amal paida ney shakh-e-yaqin numnaak.
O pilgrim wise, who tread the path,
if passion strong for faith you lack;
the bough of faith shall whither fast,
obscure and dim become the path.

Ramzein hein mohabat ki gostakhi-o-bey baaki;
her shouq naheen gostakh, her jazb naheen bey baak.

Courage and valour are the signs by which

the state of Love is known:
Not every zeal is pert and rude,
nor daring by evry person shown.

Farigh tuo nah baithhey ga mehshar mein janon meyra;
ya apna gariban chaak ya daaman-e-Yazdan chaak.
On the Day of Judgment too my frenzy will not let me rest:
With Mighty God I shall contend or rend to fragments my own vest.
(Translated by Syed Akbar Ali Shah)
***** (19) *****

Kamal-e-terk naheen aab-o-gill sey mehjoori;

(Jodaeyi. alehdagi.) :
kamal-e-terk hai taskhir-e-khaki-o-noori.

The way to renounce is to conquer the earth and heaven;

the way to renounce is not to starve oneself to death.

Mien aisey faqr sey ehl-e-halqah baz aya;

tumhara faqr hai bey doulati-o-runjoori.

(Tasawwuf ki eik istilah.)

O cultists! I like not your austere piety;

your piety is penury, suffering and grief.


Nah faqr kay leay mouzon, nah sultanat kay leay;
woh quom jiss ney ganwaya mataa-e-Taimuri.
A nation that has lost Taimurs great heritage,
is unfit for piety, and is unfit to rule.

Sonney nah saqi-e-mehwash tuo aur bhi achha;
ayyar garmi-e-sohbat hai harf-e-maazoori.
If the sweet cup-bearer listens not to me, it is good;
when I say, no more, that will only bring me more.

Hakim-o-Arif-o-Sufi, tamaam must-e-zahoor;
kissey khabar keh tajali hai ain mastoori.
The Sufi and his peers are all engrossed in a glimpse;
they know not that concealment is itself a vision.

Woh moltafat hon tuo konj-e-qafas bhi azadi;
nah hon tuo sehan-e-chaman bhi moqam-e-majboori.

(Matwajoh, meharban.) :

Bondage is freedom with favours from on high,

and when favours are withheld,
even freedom is bondage.


Bora nah maan, zara aazma kay deikhh issey;

Farang dil ki kharabi, khird ki maamoori.
The West is a treasure-house for the reasons quest;
but for the heart it is a source of decay and death.
(Translated by Naim Siddiqui)
***** (20) *****

Aql go aastan sey door naheen;
iss ki taqdir mein hazoor naheen.
Though reason to the portal guide,
yet entry to it is denied.

Dil-e-beina bhi kar Khoda sey talab;
ankhh ka noor dil ka noor naheen.
Beg God to grant a lighted heart,
for light and sight are things apart.

Ilm mein bhi saroor hai laikan;
yeh woh jannat hai jiss mein Hoor naheen.
Though knowledge lends to mind a glow,
no houris its Eden can ever show.

Kaya ghazab hai keh iss zamaney mein;
eik bhi sahib-e-saroor naheen.


How strange that in the present time;

no one owns the joy sublime!

Ekk janon hai keh ba-shaoor bhi hai;
ekk janon hai keh ba-shaoor naheen.
Some passions leave the mind intact,
while others make it blind to fact.

Nasaboori hai zindagi dil ki;
aah woh dil keh nasaboor naheen.
The heart from unrest gets its life,
what pity if it knows no strife!

Bey hazoori hai teyri mout ka raaz;
zindah ho tou tuo bey hazoor naheen.
You die because from God you flee,
if living, linked with God shall be.

Her gohar ney sadaf ko torr diya;
tou he aamadah-e-zahoor naheen.
The pearls have all their covering cleft,
of urge to show you are bereft.

Arni mien bhi keh raha hon, magar;


yeh hadis-e-Kalim-o-Toor naheen.

Show unto me, though I too cry,
it is not tale of Moses and Sinai.
(Translated by Syed Akbar Ali Shah)
***** (21) *****

Khudi woh behar hai jiss ka koeyi kinarah naheen;
tou aabjoo ossey samjha agar tuo charah naheen.
The self of man is ocean vast,
and knows no depth or bound:
If you take it for a stream, how can your mind be sound?

Talism-e-gonbad-e-gardon ko torr sakktey hein;
zojaj ki yeh amarat hai, sung-e-kharah naheen.

(Shishah.) :

The magic of this whirling dome we can set at naught:

Not of stone but of glass its building has been wrought.

Khudi mein doobtey hein pher obhar bhi aatey hein;
magar yeh houslah-e-mard-e-haich kaarah naheen.
In Holy Trance in self we drown, and up we rise again;
but how a worthless man can show
so much might and main?


Terey moqam ko anjam shanas kaya jaaney;

keh khak zindah hai tuo taabia sitarah naheen.
Your rank and state cannot be told
by one who reads the stars:
You are living dust, in sooth, not ruled by Moon or Mars.

Yaheen bahisht bhi hai, Hoor-o-Jibril bhi hein;
teri nigah mein abhi shokhi-e-nazarah naheen.
The maids of Edn and Gabriel eke in this world can be found,
but, alas! You lack as yet glances bold and zeal profound.

Merey janon ney zamaney ko khoob pehchana;
woh piarhan mojhey bakhsha keh parah parah naheen.
My craze has judged aright the bent of times
wherein I am born:
Love be thanked for granting me the gown entire and untorn.

Ghazb hai, ain karam mein bokheil hai fitrat;
keh laal-e-naab mein aatish tuo hai, shararah naheen.
Spite of Natures bounty great, its guarding practice,
mark! It grants the ruby reddish hue, but denies the heat of spark.
(Translated by Syed Akbar Ali Shah)
***** (24) *****


Khirad kay pass khabar kay sawa kochh aur naheen;

tera ilaaj nazar kay sawa kochh aur naheen.
The mind can give you naught, but what with doubt is fraught:
One look of Saintly Guide can needful cure provide.

Her ekk moqam sey aagay moqam hai teyra;
hayat zouq-e-safar kay sawa kochh aur naheen.
The goal that you presume is far and out of view:
What else can be this life but zeal for endless strife?

Garan baha hai tuo hifz-e-khudi sey hai vernah;
gohar mein aab-e-gohar kay sawa kochh aur naheen.
Much worth the pearl begets, for guard on self it sets:
What else in pearl is found except its sheen profound?

Rugon mein gardish-e-khon hai agar tuo kaya hasil;
hayat soz-e-jigar kay sawa kochh aur naheen.
Though blood in veins may race,
to Life it lends no grace:
Only the glow of heart to Life can zeal impart.


Aroos-e-lalah! Monasib naheen hai mojh sey hijab;
keh mien nasim-e-sehar kay sawa kochh aur naheen.
Wherefore, O Tulip Bride, from me your charms you hide?
I am the breath of morn, your face I would adorn.


Jissey kisaad samajhtey hein tajiraan-e-Farang;
woh shaey mataa-e-honar kay sawa kochh
aur naheen.

(Bey rounaqi, bey rawaji, karobar ka mandah parr jana.)

What Frankish dealers take for counterfeit and fake,
is true and real art not valued in their Mart.

Barra karim hai Iqbal-e-bey nawa laikan;
ataaey shoala sharar kay sawa kochh aur naheen.
Though indigent I be, I am of hand yet free:
What can the Flame bestow except its spark and glow?
(Translated by Syed Akbar Ali Shah)
***** (25) *****

Nigah-e-faqr mein shan-e-Sikandari kaya hai;
khiraj ki jo gada ho, woh Qaisari kaya hai.
The splendour of a monarch great
is worthless for the free and bold:
Where lies the grandeur of a king,
whose riches rest on borrowed gold?

Botton sey tojh ko ummeidin, Khoda sey noumeidi;
mojhey bata tuo sehi aur kafiri kay hai.


You pin your faith on idols vain

and turn your back on Mighty God:
If this is not unbelief and sin,
what else is unbelief and fraud?

Falak ney onn ko ataa ki hai khwajgi keh jinhein;
khabar naheen rawash-e-bandah perwari kaya hai.
Luck favours the fool and the mean,
and exalts and lifts to the skies:
Only those who are base and low
and know not how to patronize.

Faqat nigah sey hota hai faislah dil ka;
nah ho nigah mein shokhi tuo dilbari kaya hai.
One look from the eyes of the Fair
can make a conquest of the heart:
There is no charm in the fair sweet,
if it lacks this alluring art.

Issi khata sey ataab-e-malook hai mojh per;
keh jaanta hon maal-e-Sikandari kaya hai.
I am a target for the hate
of the mighty rich and the great,
as I know the end of Caesars great
and know the freaks of luck or fate.


Kissey naheen tamanna-e-sarwari, laikan;
khudi ki mout ho jiss mein woh sarwari kaya hai.
To be a person great and strong
is the end and aim of all;
but that rank is not real and true
that is attained by the egos fall.

Khosh aagaeyi hai jahan ko qalandari meyri;
vagarnah shear mera kaya hai, shaeri kaya hai.
My bold and simple mode of life
has captured each and every heart;
though my numbers are lame
and dull and lay no claim to poets art.
(Translated by Syed Akbar Ali Shah)
***** (26) *****

Nah tou zamin kay leay hai nah aasman kay leay;
jahan hai teyrey leay, tou naheen jahan kay leay.
Thou art not for the earth or for the heaven alone;
the world is for thee, not thou for the world.

Yeh aql-o-dil hein sharar shoalah-e-mohabat kay;
woh khar-o-khas kay leay hai, yeh neistan kay leay.
The mind and the heart are sparks in the flame of love;


one for a moments flash, the other for a blazing fire.

Moqam-e-pervarish-e-aah-o-nalah hai yeh chaman;
nah siar-e-chaman kay leay hai nah aashiyan kay leay.
This garden of delight is not for thy delight;
thou art here to yearn, to seek a beatific vision.

Rehey ga Ravi-o-Neil-o-Fraat mein kabb takk;
tera safinah keh hai behar-e-bikaran kay leay.
Equipped for unfathomed seas, thy vessel
should not confine itself to rivers, and to familiar shores.

Nishan-e-rah dikhhatey thhey jo sitaron ko;
taras gaey hein kissi mard-e-rahdan kay leay.
They were a beacon once to the brightest stars of heaven,
but now they languish in darkness,
in search of a guide to lead them.

Nigah boland, sakhon dil nawaz, jan por soz;
yehi hai rakht-e-safar mir-e-carvan kay leay.
A lofty vision, gracious speech, and a passionate soul:
These are the attributes of the leaders of all men.

Zara si baat thhi, andaishah-e-Ajam ney ossey;


barrha diya hai faqat zaib-e-dastan kay leay.

It was a plain and simple truth
but the imagination of the Persian mind
has confounded it with the poetic license.

Merey golo mein hai ekk naghmah-e-Jibril aashoob;
sanbhaal kar jissey rakhha hai lamakan kay leay.
My soul has a secret song, a defiance to Gabriel:
A song I have preserved: For life in eternity.
(Translated by Naeem Siddiqui)
***** (30) *****

He shaey mosafer, her cheez rahi;
kaya chaand taarey, kaya morgh-o-mahi.
The sun, the moon, the stars and all life on earth,
are shackled by the tyranny of time victions of transience.

Tou mard-e-maidan, tou mir-e-lashkar;
Noori Hazoori teyrey sepahi.
Thou art in command of all in the chain of Being;
Angels and species on earth are legions of thy armies.

Kochh qadar tou ney apni nah jani;
yeh bey sawadi, yeh kum nigahi.


(Bey ilmi.)

Regent of God on earth, thou knowest not thy worth;

sunk by self-bnegation, sunk by a lack of vision.

Dunyaey duon ki kabb takk ghulami; ya rahibi kar ya padshahi.
How long wilt thou be a slave of the worthless world?
Either be an ascetic, or a king of men.

Pir-e-Haram ko deikhha hai mien ney;
kirdar bey soz, goftar waahi.

(Bey sar-o-pa.)

The holy men in sanctums inspire me not;

their souls are passionless, their talk is puerile.
(Translated by Naeem Siddiqui)
***** (37) *****

Fitrat ko khird kay robaroo kar;
taskhir-e-moqam-e-rung-o-boo kar.
Nature before your mind present,
subdue this world of hue and scent.

Tou apni khudi ko khho choka hai;
khhoeyi hoeyi shaey ki jostjoo kar.
Of selfhood you appear bereft,
to find the thing lost go on quest.

Taaron ki faza hai bikiranah;
tou bhi yeh moqam-e-aarzoo kar.
The stars do shine in boundless space;
desire to get this lofty place.

Oriyan hein terey chaman ki Hoorin
chaak-e-gul-o-lalah ko rafoo kar.
Disrobed the houris of your mead;
the rose and tulip darning need.

Bey zouq naheen agarchih fitrat;
jo iss sey nah ho saka, woh tou kar.
Of urge, though Nature not deplete,
yet where it fails you must complete.
(Translated by Syed Akbar Ali Shah)
***** (41) *****

France mein likhhey gaey. Written in France.

Dhoondh raha hai Farang aish-e-jahan ka dawaam;
waaey tamannaey khaam, waaey tamannaey khaam.
The West seeks to make life a perpetual feast;
a wish in vain, in vain, in vain!


Pir-e-Haram ney kaha sonn kay meri roedaad;
pokhtah hai teyri foghan, abb nah issey dil mein thhaam.
Aware of my state, my spiritual guide assures me;
thy ecstasy has reached the plenitude of its power.

Thha arni go Kalim, mein arni go naheen;
oss ka taqaza rawa, mojh peh taqaza haraam.
Moses asked for a Divine glimpse, but I do not:
The demand was right for him; but is forbidden for me.

Garchih hai ifshaey raaz, ehl-e-nazar ki foghan;
ho naheen sakkta kabhi shaiwah-e-rindaanah aam.
The plaint of the men of God betrays a suppressed secret;
but the ways of the men of God are not meant for all.

Halqah-e-Sufi mein zikr, bey num-o-bey soz-o-saaz;
mien bhi raha tishnah kaam, tou bhi raha tishnah kaam.
Zikr in the Sufis circle was devoid of ecstasy,
I remained unsatisfied, and so was everyone.

Ishq teri intiha, ishq meri intiha;
tou bhi abhi natamaam, mein bhi abhi natamaam.
Love is thy goal, and mine, too,


but both are so far novices on the path of love.

Aah keh khhoya gaya tojh sey faqiri ka raaz;
vernah hai maal-e-faqir Sultanat-e-Rome-o-Shaam.
Alas! Thou hast betrayed the secret of a faqir,
though a faqir has wealth more than a king of men.
(Translated by Naim Siddiqui)
***** (42) *****

Khudi ho ilm sey mohkam tuo ghairat-e-Jibril;
agar ho ishq sey mohkam tuo Soor-e-Israfil.
If self with knowledge strong becomes,
Gabriel it can envious make:
If fortified with passion great,
like trump of Israfil can shake.

Azaab-e-daanish-e-hazir sey bakhabar hon mien;
keh mien iss aag mein dala gaya hon misl-e-Khalil.
The scourge of present science and thought,
to me, no doubt, is fully known,
like Abraham, the Friend of God,
in its flame I have been thrown.

Faraib khordah-e-manzil hai carvan vernah;


ziyadah rahat-e-manzil sey hai nishaat-e-raheel.

(Kooch.) :

The caravan in quest of goal by charm of lodge is led astray,

though never can the ease of lodge be same as joy to be on way.

Nazar naheen tuo merey halqah-e-sakhon mein na baithh;
keh noktah-haey khudi hein missal-e-taigh-e-aseel.

(Johardar talwar; yaani taiz dhaar talwar.)

If seeing eye you do not own,
among my listeners do not pause,
for subtle points about the self, like sword,
deep yawning wounds can cause.

Mojhey woh dars-e-Farang aaj yaad aatey hein;
kahan hazoor ki lazzat, kahan hijab-e-dalil.
Still to mind I can recall, in Europe what I learnt by heart:
But can the veil of Reason match
with joy that Presence can import.

Andhairi shabb hai, joda apney qaafley sey hai tou;
terey leay hai mera shoalah nawa, qandeel.
From caravan you are adrift,
and night has donned a mantle black:
For you my song that burns as flame,
like a torch, can light the track.

Gharib-o-saadah-o-rungin hai dastaan-e-Haram;
nehiyat iss ki Hossein, ibtida hai Ismail.
The tale of the Holy Shrine, if told,
is simple, strange and red in hue:
With Ismail the tale begins, ends with Husain, the martyr true.
(Translated by Syed Akbar Ali Shah)
***** (47) *****

Yuon haath naheen aata woh gohar yakk danah;
yakk rungi-o-azadi ay himmat-e-mardanah.
O manly heart, the goal you seek is hard to gain like gem unique:
Get firm resolve and freedom true, if aim of life you wish to woo.

Ya Sanjar-o-Toghral ka aein-e-jahan giri;
ya mard-e-qalandar kay andaaz-e-malookanah.
Like Sanjar great and Tughral just
to rule and conquer learn you must:
Or like a qalandar true and bold
the wont and way of monarch hold.

Ya hairat-e-Farabi ya taab-o-tabb-e-Rumi;
ya fikr-e-hakimanah, ya jazb-e-kalimanah.
Farabis thirst for lore beget, or Rumis fever great and fret:


You need a thinkers lofty gaze, or Moses passion to amaze.

Ya aql ki roobahi ya ishq-e-yaddullahi;
ya heelah-e-Afrangi ya hamlah-e-Turkanah.
Learn the wolfish tricks and guile,
be like Franks in wit and wile:
Else own the passion of Gods Hand,
or strike the foes like Tartar band.

Ya sharaa-e-Muslimani ya Deir ki darbani;
ya naarah-e-mustanah, Kaabah ho keh bottkhanah.
Act on Muslim law and rites, or sit in fane like acolytes:
Be it the Shrine or temple high, ever like a drunkard cry.

Miri mein faqiri mein, shahi mein ghulami mein;
kochh kaam naheen banta bey juraat-e-rindanah.
In whatsoever state you be,
a fettered thrall or monarch free:
No wonder ever can be wrought,
with Love, if courage be not fraught.
(Translated by Syed Akbar Ali Shah)
***** (53) *****


Garm-e-foghan hai jaras, othh keh gaya qaflah;

(Ghhenti.( :

waey woh rehro keh hai montazir-e-rahelah.

)Sawaari.) :

Arise! The bugle calls! It is time to leave!

Woe be to the traveller who still awaits!

Teyri tabiyat hai aur, Teyra zamanah hai aur;
teyrey mowwafiq naheen khanqihi silsilah.
The confines of a monastery suit thee not:
The times have changed, thou seest, and so hast thou.

Dil ho ghulam-e-khird ya keh imam-e-khird;
salik-e-reh, hoshiyar! Sakht hai yeh marhalah.
Thorny is the path, O seeker of salvation!
Whether thy heart is the slave or the master of reason.

Iss ki khudi hai abhi shaam-o-sehar mein aseer;
gardish-e-douran ka hai jiss ki zoban per gilah.
The selfhood of one who bemoans all change,
is yet a prisoner of time, shackled by days and nights.

Teyrey nafas sey hoeyi aatish-e-gul taiz-ter;
morgh-e-chaman! Hai yehi teyri nawa ka silah.
O songbird! Thy song is well rewarded

when it infuses fire into the roses bloom.

(Translated by Naim Siddiqui)

Urging Muslims to know thyselves.

Makani hon keh azad-e-makan hon;
jahan bein hon keh khod sara jahan hon.
Woh apni lamakani mein rehein must;
mojhey itna bata dein mien kahan hon.
Am I bound by space, or beyond space?
A world-observer, or a world myself?
Let Him remain happy in His Infinitude,
but condescend to tell me where I am.
(Translated by Naim Siddiqui)

Koeyi deikhhey tuo meyri naey nawazi;
nafas Hindi, moqam-e-naghmah Taazi.
Nigah aaloodah-e-andaaz-e-Afrang;
tabiyat Ghaznavi, qismat Ayazi.

I wish someone saw how I play the flute

the breath is Indian, the tune Arabian!
My vision has a taint of the Western style;
I am a Ghaznavi by temper, but my fate is that of an Ayaz!
(Translated by Mustansir Mir)

Tera johar hai noori, pak hai tou;
farogh-e-deidah-e-aflaak hai tou.
Teyrey siad-e-zabon Afrishtah-o-Hoor;
keh shaheen-e-Sheh-e-Lulaak hai tou.

) (:
(Rasool-e-Pak S.A.W.)

Pure in nature thou art, thy nature is light;

thou art the star in the firmament.
Thou not an eagle of the King of Men,
thy preys are the nymphs and the angels bright.
(Translated by Naim Siddiqui)

Yehi Adam hai sultan-e-behar-o-ber ka;
kahon kaya majra iss bey basar ka.

Nah khod bein, ney Khoda bein, ney jahan bein;

yehi shahkaar hai teyrey honar ka.
So man is the powerful lord of land and seas!
A lord of the world with an eye that hardly sees!
He knows neither himself, nor God,
nor the world. Is this, O Lord,
Thy greatest masterpiece?
(Translated by Naim Siddiqui)


Zamaney ki yeh gardish-e-javidanah;
haqiqat eik tou, baqi fasanah.
Kissi ney dosh deikhha hai nah farda;
faqat imroz hai tera zamanah.

(Aaney wala kall.) :

(Imroz: Aaj.) :

The movement of days and nights is eternal, fast;

no one has seen the future or the past.
Thou art the only fact, the rest is fiction;
the present is the only time thou hast.
(Translated by Naim Siddiqui)


In this relatively long poem Allamah offers words of advice with

expectations along with prayers.
Saqi Namah :

Hoa khaimah-zun carvaan-e-bahaar;
Iram bun gaya daaman-e-kohsaar.
Springs caravan has pitched its tent
at the foot of the mountain,
making it look like the fabled garden of Iram.


(Chanbaili.) :

shaheed-e-azal lalah-e-khoonein kafan.

With a riot of flowers iris, rose, narcissus, lily, eglantine,
and tulip in its martyrs gory shroud.

Jahan chhop gaya pardah-e-rung mein;
lahoo ki hai gardish rug-e-sung mein.
The landscape is all covered with a multicoloured sheet,
and colour flows even in the veins of stones like blood.

Faza neili neili, hawa mein saroor;
thhehartey naheen aashiyan mein tayoor.

(Parindey.) :

The breezes blow intoxicatingly in a blue sky,


so that the birds do not feel like remaining in their nests and fly about.

Woh jooey kohistan ochakti hoeyi;
attakti, lachakti, sarakti hoeyi.

(Paharri nadi.) :
Look at that hill-stream.

How it halts and bends and glides and swings around.

Ochhalti, phissalti, sanbhalti hoeyi;
barrey paich khha kar nikalti hoeyi.
And then, collecting itself;
surges up and rushes on.

Rokkay jabb yeh tuo sill* cheir deyti hai yeh;

paharron kay dil cheir deyti hai yeh.

(*Pathar, chataan. )

Should it be stemmed, it would cut open the hills hearts

and burst the rocks.

Zara deikhh ay saqi-e-lalah faam!
Sonati hai yeh zindagi ka payam.
This hill-stream, my fair saki,
has a message to give us concerning life.


Pala dey mojhey woh maey-e-pardah soz;

keh aati naheen fasal-e-gul roz roz.
Attune me to this message and, come,
let us celebrate the spring, which comes but once a year.

Woh maey jiss sey roshan zamir-e-hayat;
woh maey jiss sey hai musti-e-kainat.
Give me that wine whose heat
burns up the veils of hidden things,
whose light illuminates lifes mind;

Woh maey jiss mein hai soz-o-saaz-e-azal;
woh maey jiss sey khholta hai raaz-e-azal.
Whose strength intoxicates the universe,
whose effervescence was Creations source.

Othha saqiya pardah iss raaz sey;
larra dey mamolay ko shahbaz sey.
Come lift the veil off mysteries,
and make a mere wagtail take eagles on.

Zamaney kay andaaz badley gaey;
niya raag ghai, saaz badley gaey.
The times have changed; so have their signs.
New is the music, and so are the instruments.


Hoa iss tarah faash raaz-e-Farang;
keh hairat mein hai shishahbaz-e-Farang.
The magic of the West has been exposed,
and the magician stands aghast.

Porani siyasat-gari khwar hai;
zamin mir-o-sultan sey bizaar hai.
The politics of the ancient regime are in disgrace:
world is tired of kings.

Gaya dour-e-sarmayah-daari gaya;
tamasha dikhha kay madaari gaya.
The age of capitalism has passed, the juggler,
having shown his tricks, has gone.

Garan khwab Chini sanbhalney lagay;
Hamalah kay chashmey obalney lagay.
The Chinese are awaking from their heavy sleep.
Fresh springs are bubbling forth from Himalayan heights.

Dil-e-Toor-o-Seina-o-Faran duo neim;
tajali ka pher montazir hai Kalim.


Cut open is the heart of Sinai and Faran,

and Moses waits for a renewed theophany.

Mosilman hai Towhid mein garam josh;
magar dill abhi takk hai zonnar posh.
The Muslim, zealous though about Gods unity,
still wears the Hindus sacred thread around his heart.

Tamaddan, tasawwuf, shariat, kalaam;
bottaan-e-Ajam kay pojaari tamaam.
In culture, mysticism, canon law and dialectical theology:
He worships idols of non-Arab make.

Haqiqat khorafaat mein khho gaeyi;
yeh ummat rawayaat mein khho gaeyi.
The truth has been lost in absurdities,
and in traditions is this ummah rooted still.

Lobhata hai dil ko kalaam-e-khatib;
magar lazzat-e-shouq sey bey nasib.
The preachers sermon may beguile your heart,
but there is no sincerity, no warmth in it.


Biyan oss ka mantiq sey soljha hoa;

loghat kay bakhhairron mein oljha hoa.
It is a tangled skein of lexical complexities,
sought to be solved by logical dexterity.

Woh Sufi keh thha khidmat-e-Haq mein mard;
mohabat mein yakta, hamiyat mein fard.
The Sufi, once foremost in serving God,
unmatched in love and ardency of soul;

Ajam kay khiyalat mein khho gaya;
yeh saalik moqamaat mein khho gaya.
Has got lost in the maze of Ajams ideas:
At half-way stations is this traveller stuck.

Bojhi ishq ki aag, andhair hai;
Musliman naheen, raakhh ka dhair hai.
Gone out is the fire of love. O how sad!
The Muslim is a heap of ashes, nothing more.

Sharab-e-kohan pher pila saqiya;
wohi jaam gardish mein la saqiya.
O Saki, serve me that old wine again,
let that old cup go round once more.


Mojhey ishq kay per laga kar orra;
meri khak jugno bana kar orra.
Lend me the wings of Love and make me fly.
Turn my dust to fireflies that flit about.

Khird ko ghulami sey azad kar;
jawanon ko piron ka ostaad kar.
Free young mens minds from slavery,
and make them mentors of the old.

Hari shakh-e-millat terey num sey hai;
nafas iss badan mein terey dum sey hai.
The millats tree is green thanks to your sap:
You are its bodys breath.

Tarrapney phharrakney ki toufiq dey;
dil-e-Mortaza (R.A.) soz-e-Siddiq (R.A.) dey.
Give it the strength to vibrate and to throb;
lend it the heart of Murtaza, the fervour of Siddiq.

Jigar sey wohi teer pher paar kar;
tamanna ko seinon mein bidaar kar.


Drive that old arrow through its heart

which will revive desire in it.

Terey aasmanon kay taaron ki khair;
zaminon kay shabb zindah-daaron ki khair.

(Abadat gozaar.) :
Blest be the stars of Your heavens;

blest be those who spend their nights praying to You.

Jawanon ko soz-e-jigar bakhsh dey;
mera ishq, meri nazar bakhsh dey,
Endow the young with fervent souls;
grant them my vision and my love.

Meri nao gardaab sey paar kar;
yeh saabit hai Tou issey siyyar kar.

(Kashti.) :

(Rokki hoeyi, saakin.) :

(Motaharik.) :

I am a boat in a whirlpool, stuck in one place.

Rescue me and grant me mobility.

Bata mojh ko asrar-e-murg-o-hayat;
keh teyri nigahon mein hai kainat.


Tell me about the mysteries of life and death,

for Your eye spans the universe.

Merey deidah-e-ter ki bey khwabiyan;
merey dil ki poshidah bey tabiyan.
The sleeplessness if my tear-shedding eyes;
the restless yearnings hidden in my heart.

Merey nalah-e-neim shabb ka niaz;
meri khalwat-o-anujman ka godaaz.
The prayerfulness of my cries at midnight;
my melting into tears in solitude and company.

Omangein meri, aarzooein meri;
ummeidein meri; jostjooein meri.
My aspirations, longings and desires;
my hopes and quests;

Meri fitrat aeinah-e-rozgaar;
ghazalaan-e-afkaar ka marghazaar.

(Khiyalat kay heran, khiyalat.)

My mind that mirrors the times;

a field for thoughts gazelles to roam;


Mera dil, meri razam gah-e-hayat;
gomaanon kay lashkar, yaqin ka sabaat.


My heart, which is a battlefield of life,

where legions of doubt war with faith.

Yehi kochh hai saqi mataa-e-faqir;
issi sey faqiri mein hon mien amir.
O Saki, these are all my wealth;
possessing them, I am rich in my poverty.

Merey qafley mein lota dey issey;
lota dey, thhikaney laga dey issey.
Distribute all these riches in my caravan,
and let them come to some good use.

Dama-dum rawan hai yam-e-zindagi;
her ekk shaey sey paida rum-e-zindagi.
In constant motion is the sea of life.
All things display lifes volatility.

Issi sey hoeyi hai badan ki namood;


keh shoaley mein poshidah hai mouj-e-dood.

It is life that puts bodies forth,
just as a whiff of smoke becomes a flame.

Garan garchih hai sohbat-e-aab-o-gill;
khosh aaeyi issey mehnat-e-abb-o-gill.
Unpleasant to it is the company of matter,
but it likes to see its striving to improve itself.

Yeh saabit bhi hai aur siyyar bhi;
anasar kay phhandon sey bizaar bhi.
It is fixed, yet in motion,
straining at the leash to get free of the elements.

Yeh wahdat hai kasrat mein her dum aseer;
magar her kaheen bey chagon, bey nazir.
A unity imprisoned in diversity,
it is unique in every form and shape.

Yeh alam, yeh bottkhanah-e-shash jehaat;
issi ney trasha hai yeh somnaat,
This world, this six-dimensioned idol-house,
this Somnat is all of its fashioning.


Pasand iss ko takrar ki khoo naheen;

keh tou mien naheen, aur mien tou naheen.
It is not its way to repeat itself:
You are not I, I am not you.

Mun-o-tou sey hai anjuman aafrin;
magar ain mehfil mein khalwat nashin.
With you and me and others it has formed assemblies,
but is solitary in their midst.

Chamak iss ki bijli mein taarey mein hai;
yeh chaandi mein, sonay mein, paarey mein hai.
It shines in lightning, in the stars,
in silver, gold and mercury.

Issi kay biyaban, issi kay babool;
issi kay hein kaantey, issi kay hein phhool.
Its the wilderness, its are the trees,
its are the roses, its are the thorns.

Kaheen iss ki taaqat sey kohsar choor;
kaheen iss kay phhandey mein Jibril-o-Hoor.
It pulverises mountains with its might,
and captures Gabriel and houris in its noose.


Kaheen jorrah-e-shaheen semaab rung;
lahoo sey chakoron kay aaloodah chung.


There is a silver-grey, brave falcon here,

its talons covered with the blood of partridges.

Kabootar kaheen ashiyaney sey door;

(Intihaeyi bitaab.) :
pharrakta hoa jaal mein nasaboor.
And over there, far from its nest,

a pigeon helplessly aflutter in a snare.

Faraib-e-nazar hai skoon-o-sabaat;
tarrapta hai her zarrah-e-kainat.
Stability is an illusion of eyes,
for every atom in the world pulsates with change.

Thheharta naheen carvaan-e-wujood;
keh her lehzah hai tazah shan-e-wujood.
The caravan of life does not halt anywhere,
for every moment life renews itself.

Samajhta hai tou raaz hai zindagi;

faqat zouq-e-perwaz hai zindagi.

Do you think life is great mystery?
No, it is only a desire to soar aloft.

Bohat oss ney deikhhey hein pust-o-boland;
safar oss ko manzil sey barrh kar pasand.
It has seen many ups and downs,
but likes to travel rather than to reach the goal;

Safar zindagi kay leay burg-o-saaz;
safar hai haqiqat, hazar hai majaaz.

(Safar kay beraks, saakin.)

For travelling is lifes outfit: it is real,

while rest is appearance, nothing more.

Olajh kar solajhney mein lazzat issey;
tarrapney phharrakney mein rahat issey.
Life loves to tie up knots and then unravel them.
Its pleasure lies in throbbing and in fluttering.

Hoa jabb issey saamna mout ka;
kathhan thha thhamna mout ka.
When it found itself face to face with death,


it learned that it was hard to ward it off.

Otar kar jahan-e-mokafaat mein;
rehi zindagi mout ki ghhaat mein.
So it descended to this world,
where retribution is the law,
and lay in wait for death.

Mazaaq-e-doeyi sey bani zouj zouj;
othhi dasht-o-kohsar sey fouj fouj.
(Jorra jorra.) :
Because of its love of duality,

it sorted all things out in pairs,

and then arose, host after host,
from mountains and from wilderness.

Gul iss shakh sey toot-tey bhi rehey;
issi shakh sey phhoot-tey bhi rehey.
It was a branch from which
flowers kept shedding and bursting forth afresh.

Samajhtey hein nadan issey bey sabaat;
obharta hai mitt mitt kay naqsh-e-hayat
The ignorant think that lifes impress is Ephemeral,
but it fades only to emerge anew.


Barri taiz joolan, barri zood rus;
azal sey abud takk rum-e-yakk nafas.

(Taiz chalney waali.(


)Jald pohnchney waali.)

Extremely fleet-footed, it reaches its goal instantly.

From times beginning to its end is but one moments way for it.

Zamaney keh zinjeer-e-ayaam hai;
dummon kay olat phair ka naam hai.
Time, chain of days and nights, is nothing
but a name for breathing in and breathing out.

Yeh mouj-e-nafas kaya hai talwaar hai;
khudi kaya hai, talwar ki dhaar hai.
What is this whiff of air called breath?
A sword and selfhood is that swords sharp edge.

Khudi kaya hai, raaz-e-daroon-e-hayat;
khudi kaya hai, bidaari-e-kainat.
What is the self? Lifes inner mystery,
the universes waking up.

Khudi jalwah budmast-o-khalwat pasand;

samandar hai ekk boond pani mein bund.

The self, drunk with display, is also fond of solitude;
an ocean in a drop.

Andhairey ojaley mein hai taabnak;
mun-o-tou mein paida, mun-o-tou sey pak.
It shines in light and darkness both;
displayed in individuals, yet free from them.

Azal iss kay peichhey, abud saamney;
nah hadd iss kay peichhey, nah hadd saamney.
Behind it is eternity without beginning,
and before it is Eternity without an end;
it is unlimited both ways.

Zamaney kay darya mein behti hoeyi;
sitam iss ki moujon kay sehti hoeyi.
Swept on by the waves of times stream,
and at the mercy of their buffeting;

Tajassos ki raahein badalti hoeyi;
dama-dum nigahein badalti hoeyi.
It yet changes the course of its quest constantly,
renewing its way of looking at things.


Sobak iss kay haathon mein sung-e-garan;
paharr iss ki zarbon sey raig-e-rawan.
For it huge rocks are light as air:
It smashes mountains into shifting sand.

Safar iss ka anjaam-o-aaghaz hai;
yehi iss ki taqweem ka raaz hai.

(Sabaat, mazbooti, istihkaam.)

Both its beginning and its end are journeying,
for constant motion is its beings law.

Kiran chaand mein hai, sharar sung mein;
yeh bey rung hai doob kar rung mein.
It is a ray of light in the moon and a spark in stone.
It dwells in colours, but is colourless itself.

Issey waastah kaya kum-o-baish sey;
nashaib-o-faraaz-o-pus-o-paish sey.
It has nothing to do with more or less,
with light and low, with fore and aft.

Azal sey hai yeh kashmakash mein aseer;


hoeyi khak-e-Adam mein surat pazir.

Since times beginning it was struggling to emerge,
and finally emerged in the dust that is man.

Khudi ka nashaiman terey dil mein hai;
falak jiss tarah ankhh kay til mein hai.
It is in your heart that the Self has its abode,
as the sky is reflected in the pupil of the eye.

Khudi kay nigahban ko hai zehar-naab;
woh nan jiss sey jaati rehey iss ki aab.
To one who treasures his self,
bread won at the cost of self-respect is gall.

Wohi nan hai iss kay leay arjumand;
rehey jiss sey dunya mein gardan boland.
He values only bread
he gains with head held high.

Fur-o-faal-e-Mehmood sey dargozar;
khudi ko nigah rakhh, Ayazi nah kar.

(Shaan-o-shoukat.) :

Abjure the pomp and might of a Mahmud;

preserve your self, do not be an Ayaz.


Wohi sajdah hai laiq-e-ihtimam,
keh ho jiss sey her sajdah tojh per haraam.
Worth offering is only that prostration
which makes all others forbidden acts.

Yeh alam, yeh hungamah-e-rung-o-saut;
yeh alam keh hai zir-farman-e-mout.
This world, this riot of colours and of sounds,
which is under the sway of death;

Yeh alam, yeh bottkhanah-e-chashm-o-gosh;
jahan zindagi hai faqat khord-o-noush.
This idol-house of eye and ear,
in which to live is but to eat and drink,

Khudi ki hai yeh manzil-e-awwalein;
mosafir yeh teyra nashiman naheen.
Is nothing but the Selfs initial stage.
O traveller, it is not your final goal.

Teri aag iss khakdan sey naheen;
jahan tojh sey hai, tou jahan sey naheen.


(Matti ka ghhar, morad hai yeh dunya.)

The fire that is you has not come out of this heap of dust.
You have not come out of this world;
it has come out of you.

Barrhey jaa yeh koh-e-garan torr kar;
talism-e-zaman-o-makan torr kar.
Smash up this mountainous blockade,
go further on and break
out of this magic ring of time and space.

Khudi Sher-e-Moula, jahan iss ka siad;
zamin iss ki siad, aasman iss ka siad.
Gods lion is the self;
its quarry are both earth and sky.

Jahan aur bhi hein abhi bey namood;
keh khaali naheen hai zamir-e-wujood.
There are a hundred worlds still to appear,
for Beings mind has not drained of its creative capabilities.

Her ekk montazir teyri yalghar ka;
teri shokhi-e-fikr-o-kirdar ka.
All latent worlds are waiting for releasing blows
from your dynamic action and exuberant thought.


Yeh hai maqsad-e-gardish-e-rozgar;
keh teri khudi tojh peh ho aashkar.
It is the purpose of the revolution of the spheres
that your selfhood should be revealed to you.

Tou hai faateh-e-alam-e-khoob-o-zasht;
tojhey kaya bataon teri sarnawsht.
You are the conqueror of this world of good and evil.
How can I tell you the whole of your long history?

Haqiqat peh hai jamah-e-harf tung;
haqiqat hai aeinah, goftaar zung.
Words are but a strait-jacket for reality:
Reality is a mirror, and speech the coating that makes it opaque.

Farozan hai seinay mein shamaa-e-nafas;
magar taab-e-goftar kehti hai, bus.
Breaths candle is alight within my breast,
but my power of utterance cries halt.

Agar yakk sar-e-mooey berter peram;

basosad peram.


[Agar meyri orraan moqararah hadd sey

baal brabar bhi onchi ho jaaey
tuo noor-e-motliq ki aatishin tajali
meyrey baal-o-per jala kar khak kar dey.]
Should I fly even a hairbreadth too high,
the blaze of glory would burn up my wings.
(Translated by M. Hadi Husain)
Urging on the Mankind, especially the Muslims.

Farishtey Adam ko Jannat sey rokhsat kartey hein

Ataa hoeyi hai tojhey roz-o-shabb ki bitaabi;
khabar naheen keh tou khaki hai ya keh seimaabi.
You have been given the restlessness of Day and Night,
we know not whether you are made of clay or mercury;

Sona hai, khak sey teyri namood hai,
laikan; teri sarisht mein hai kokabi-o-mehtaabi.

(Sitaron aur poorey chaand ki tarah roshan hona.)
We hear you are created from clay,
but in your nature is the glitter of Stars and Moon.

Jamal apna agar khwab mein bhi tou deikhhey;

(Meithhi neind.) :

hazaar hosh sey khosh-ter teri shakar khwabi.

Your sleep would be preferable over much wakefulness,
if you could behold your own beauty even in a dream!

Garan baha hai tera giryah-e-sehar gahi;
issi sey hai terey nakhal-e-kohan ki shadabi.
Your morning sighs are invaluable
for they are the water to your ancient tree.

Teri nawa sey hai bey pardah zindagi ka zamir;
keh teyrey saaz ki fitrat ney ki hai mizraabi.
Your melody unravels the secret of life
or it is Nature that has attuned your organ.
(Based on a translation by S A Vahid, edited by Hafeez Malik)

Rooh-e-Arzi Adam ka istiqbal karti hai

Khhol ankhh, zamin deikhh, falak deikhh, faza deikhh;
Mashriq sey obhartey hoay sooraj ko zara deikhh;
Iss jalwah-e-bey pardah ko pardon mein chhopa deikhh;


ayam-e-jodaeyi kay sitam deikhh, jafa deikhh;

bey taab nah ho maarkah-e-beim-o-raja deikhh.

(Khouf aur ummeid.) :

Open thy eyes and look above,
look at the streak of dawn;
Look at the veiling of the vision;
look at the banishment unfair;
look at the battle of hope and fear.

Hein teyrey tasarraf mein yeh baadal, yeh ghhatain;
yeh gonbad-e-aflaak, yeh khamosh fazain;
Yeh koh yeh sehra, yeh samandar, yeh hawain;
thhein paish-e-nazar kall tuo farishton ki adaain;
aeinah ayam mein aaj apni ada deikhh.
Thine are the clouds, the rains, the skies,
thine are the winds, the storms, the woods,
the mountains, the rivers are thine;
the world of the angels was a void;
look at the peopled earth, which is thine.

Samjhey ga zamanah teri ankhhon kay asharey;
deikhhin gay tojhey door sey gardon kay sitarey;


Napiad terey behar-e-takhiyal kay kinaarey;

pohnchein gay falak takk teri aahon kay shararey;
taamir-e-khudi kar, asar-e-aah-e-rasa deikhh.
Thou wilt rule it like a king;
the stars will gaze in wonder;
thy vision will encompass the earth;
thy sighs will reach the heavens;
look at the power of thy pain and passion.

Khurshid-e-jahan taab ki zuo teyrey sharar mein;
abad hai ekk tazah jahan teyrey honar mein;
Jachtey naheen bakhshey hoay Firdous nazar mein;
jannat teri penhan hai terey khoon-e-jigar mein;
ay paikar-e-gul koshish-e-peham ki jaza deikhh.
The spark in thee is a radiant sun;
a new world lives in thee;
thou carest not for a borrowed heaven;
thy life-blood has it concealed;
look at the reward of anguish and toil.

Nalindah terey ood ka her taar azal sey;


tou jins-e-mohabat ka kharidar azal sey;

tou pir-e-sanam-e-asrar azal sey;
mehnat kash-o-khon raiz-o-kum aazar azal sey;
hai raakib-e-taqdir jahan teyri raza, deikhh.
Thy lyre has an eternal plaintive string,
panting with the passion of love;
thou guardest eternal secrets divine
and livest a life of obedient power;
look at the world as shaped by thy will.
(Based on a translation by S A Vahid, edited by Hafeez Malik)

Ekk raat sitaron sey kaha najam-e-sehar ney;
Adam ko bhi deikhha hai kissi ney kabhi bidaar?
One night in a vision, I saw a morning star,
asking the stars if they saw man ever awake.

Kehney laga Marikh, ada fehum hai taqdir;
hai neind he iss chhotay sey fitney ko sazawaar.
Mercury said, Destiny has wisely decreed,
that this impish trouble maker should always be asleep.

Zehrah ney kaha, aur koeyi baat naheen kaya?
Iss kirmak-e-shabb kor sey kaya hum ko sarokaar.


Venus replied ill disdain Let us mind our business;

thus night-blind insect is beneath our contempt.

Bola meh-e-kamil keh woh kokab hai zamini;
tum shabb ko namoodar ho, woh dinn ko namodaar.
The full moon said, He is a star of the earth;
you appear by night, and he appears by day;

Waqif ho agar lazzat-e-bidaari-e-shabb sey;
oonchi hai suriyya sey bhi yeh khak-e-por asrar.
This handful of dust, when keeping awake at night,
is loftier than the galaxies in heaven;

Aaghosh mein iss ki woh tajali hai keh jiss mein;
khho jaain gay aflaak kay sabb saabit-o-siyyar.
He has a beatific light concealed in his soul:
A light that will eclipse the brightest stars and planets.

Naagah faza bang-e-azan sey hoeyi labraiz;
woh naarah keh hill jaata hai jiss sey dil-kohsaar.
Then came the echoing thunder of the sound of azan;
the thunder which gives shivers to mountains hearts.
(Translated by Naim Siddiqui)



Kehtey hein kabhi gosht nah khhata thha Maarri;
phhal phhool peh karta thha hamaishah gozar auqaat.
It is said that Maarri never ate meat;
he lived on fruit and vegetables.

Ekk dost ney bhoona hoa teetar ossey bhaija;
shaid keh woh shatar issi tarkib sey ho maat.
A friend sent him a roasted partridge,
to allure that clever gentleman into eating meat.


Yeh khwan-e-ter-o-tazah Maarri ney jo deikhha;
kehney laga woh sahib-e-Ghufran-o-Lazumat.
*Risalah-tal-Ghufran, Maarri ki eik mashoor kitab ka naam hai;
Lazumat oss kay qisaeyd ka majmoah hai.
When Maarri saw that elegant tray he,
the author of Ghufran* and Lazumat** said:
(*Risalah Ghufran is a famous book of Maarri.
**This is collection of his poetical works.)



Ay morghak-e-baicharah! Zara yeh tuo bata tou;

teyra woh gonah kaya thha yeh hai jiss ki mokafaat?
O You helpless little bird, would you tell me
your sin for which this punishment has been awarded to you?

Afsos, sadd afsos keh shaheen nah bana tou;
deikhhey nah teri ankhh ney fitrat kay asharaat.
Alas, you did not become a falcon;
your eye did not perceive the directives of Nature.

Taqdir kay qazi ka yeh fatwa hai azal sey;
hai jorm-e-zaeefi ki saza marg-e-mofajaat.
It is the eternal decree of the Judge sitting in Judgement on destinies:
That weakness is a crime punishable by death.
(Translated by M. Munawwar Mirza)

Agar lahoo hai badan mein tuo khouf hai nah haraas;
agar lahoo hai badan mein tuo dil hai bey waswaas.
Jissey mila yeh mataa-e-garan baha, oss ko;
nah seim-o-zar sey mohabat hai, ney ghum-e-aflaas.
If blood is warm in the body, there is no fear,


nor anxiety, and the heart is free of tribulations.

The one who has received this bounty is
neither greedy for wealth nor miserable in poverty.
(Translated by Mustansir Mir)
Advising Muslims to refrain from boasting pidram sultan bood and
instead be like fathers and forefathers.
Sher aur Khachar

Sher: Sakinaan-e-dasht-o-sehra mein hai tou sabb sey alag;
kon hein terey abb-o-jadd, kiss qabilay sey hai tou?
You are so different and unlike
all the other dwellers of the wild and the desert!
Who are your parents and ancestors?
And what is your tribe?

( )
Khachar: Meyrey mamon ko naheen pehchantey shaid hazoor;
woh saba raftar, shahi astabal ki aabroo.
(Makhoz az German)
Perhaps your highness does not know
my uncle my mothers brother:
He gallops like the wind,
and is the pride of the royal stable!
Adapted from German.

(Translated by Mustansir Mir)


Chewnti aur Oqab

Chewnti: Mien paeymal-o-khwar-o-parishan-o-dardmand;
teyra moqam kiyuon hai sitaron sey bhi boland.
I am so miserable and forlorn:
Why is your station loftier than the skies?

Oqab: Tou rizq apna dhondhti hai khak-e-rah mein;
mien neh sepeher ko naheen lata nigah mein.
You forage about in dusty paths;
the nine heavens are as nothing to me!
(Translated by Mustansir Mir)
1st August, 2013


The poems reproduced in this volume under the title of Calling Millat
may create an impression that these are the only works for resurrection of
Islam. But, the fact remains that entire poetical works of Allamah Iqbal urge
Muslims to return to their religion and practice it while comprehending the
true spirit of the Message.
The works included in this chapter are taken from the book Zarb-eKalim translated by Syed Akbar Ali Shah. The last three poems are from
Armoghan-e-Hijaz translated by Q A Kabir

Aalihazat Nawab Sir Syed Hamidullah Khan
Farmanrawaey Bhopal ki Khidmat mein!

Zamanah ba Aishia chih kard-o-konad;

kassey nah bood keh ein daastan farou khwanad.

[Zamaney ney Aishia ki quomon sey abb takk

jo salook kiya aur kar raha hai;

koeyi nah thha jo yeh dard bhari daastan tafsil sey sona sakta;
aakher mojhi ko yeh farz anjaam deyna parra.]
What Time has done or shall do with the East,
none save a prince, like you, can know the least.

Tou sahib-e-nazari aanchih dar zamir-e-mun ast;
dil-e-tou beinad-o-andaishah-e-tou

( )

[(Hamidullah Khan) tou sahib-e-nazar hai

aur tojhey Khoda ney woh milkah ataa kiya hai

keh jo haqiqatein meyrey zamir ki gehraiyuon mein moujood hein;
teyra dil onnhein deikhh raha hai
aur teyra damagh onn sey agah hai.[
You own insight and what lies in my mind,
is not too hard for you to ken and find.

Bagir ein hamah sarmayah-e-bahaar az mun;

keh gul badast-e-tou az shakh tazah-ter manind.

[Mien bahaar ka yeh sarmayah laya hon tou ossey ley ley,
iss leay keh phhool teyrey haath mein dey diya jaaey
tuo woh shakh sey bhi ziyadah tar-o-tazah aur shadaab rehta hai.]
Accept from me this treasure of spring tide,
whose roses in your hand shall fresh abide.
(Translated by Syed Akbar Ali Shah)


Tamheed :


Nah Deir mein nah Haram mein khudi ki bidaari;
keh khawaran mein hai quomon ki rooh taryaki.

(Aishia ki quomein.( :

)Afiyuoon.) :

In fane and shrine the self in slumber deep is sunk,

it seems that soul of East an opiate strong has drunk.

Agar nah sehal hon tojh per zamin kay hungamey;
bori hai musti-e-andaishah-haey aflaaki.
If freaks of fate with smile on lips you can not face,
the secrets hid in firmament n're claim to trace.

Teri nijaat ghum-e-murg sey naheen momkin;
keh tou khudi ko samajhta hai paikar-e-khaki.
Your anguish sharp for Death you can not keep at bay,
because you deem that Self is merely made of clay.

Zamanah apney hawadis chhopa naheen sakta;
tera hijab hai qalb-o-nazar ki napaki.
Time can conceal mishaps at all from you,
Alas! Your heart and soul are foul and are not true.


Ataa hoa khas-o-khashak-e-Aishia mojh ko;
keh meyrey shoaley mein hai sarkashi-o-bibaaki.
The straws and thorns of East to me have been assigned,
for flame that burns in me is rash and unconfined.
(Translated by Syed Akbar Ali Shah)
The poetical works reproduced hereafter are from the Chapter One of
Zarb-e-Kalim titled Islam and Muslims.

Dey walwalah-e-shouq jissey lazzat-e-pervaaz;
kar sakta hai woh zarrah meh-o-mehr
ko taraaj.

(Taskhir karna.)

A mote endowed with strong desire for flight

can reach the Sun and Moon with effort slight.


Moshkil naheen yaraan-e-chaman! Maarkah-e-baaz;
porsoz agar ho nafas-e-seinah-e-dorraaj.
If chest of partridge fire and zeal emit,
my friends, in fight with hawk it can acquit.

Navok hai Mosliman, hadaf iss ka hai Suriyya;
hai serr-e-sara pardah-e-jan noktah-e-Miraaj.


Ascension means to gauge a Muslim's heart;

the Pleiades are the target of his dart.

Tou maani-e-wNajam, nah samjha tuo ajab kaya;
hai teyra madd-o-jazar abhi chaand ka mohtaaj.
No wonder, meanings of Najm from you hide,
on Moon depends your ocean's ebb and tide.
(Translated by Syed Akbar Ali Shah)
In this poem the poet urges on the audience by coaxing through
complaint about lack of their interest for changing their plight.
Shokar-o-shikayat :

Mien bandah-e-nadan hon, magar shokar hai teyra;

rakhhta hon nehan khanah-e-lahoot sey paiwand.

(Alam-e-bala; tasawwuf mein woh moqam jahan

salik ko fana fillah ka darjah hasil hota hai.)
Though unwise, thanks to God I must express
for bonds with celestial world that I possess.

Ekk walwalah-e-tazah diya mien ney dilon ko;
Lahore sey ta khak-e-Bokhara-o-Samarqand.
My songs fresh zeal to hearts of men imparts,


their charm extends to lands that lie apart.

Taseer hai meyrey nafas ki keh khazan mein;
morghan-e-sehar khwan meri sohbat mien hein khorsand.

(Khosh baash) :

In Autumn my breath makes birds that chirp in morn,

imbibe much joy and feel no more forlorn.

Laikan mojhey paida kiya iss dais mein Tou ney;
jiss dais kay banday hein ghulami peh razamand.
O God, to such a land I have been sent,
where men in abject bondage feel content.
(Translated by Syed Akbar Ali Shah)
Taqdir :

Na-ehl ko hasil hai kabhi qowwat-o-jabroot;
hai khwar zamaney mein kabhi johar-e-zaati.

(Morad hai bakamal loug.)

Oft men who don't deserve get might and main,

anon a Person's gifts un-graced remain.

Shaid koeyi mantiq ho nehan iss kay amal mein;

taqdir naheen taabe-e-mantiq nazar aati.

Perhaps some rules of logic are concealed;
mishaps that lie in wait are not revealed.

Han, ekk haqiqat hai keh maaloom hai sabb ko;
taarikh-e-ommam jiss ko naheen hum sey chhopati.

(Quomon ki taarikh.)

There is a fact that all of us can know

world annals much light on this matter throw.

Her lehzah hai quomon kay amal per nazar iss ki;
berran sift-e-taigh-e-duo paikar nazar iss ki.

(Duo dhaari talwar.)

Fate keeps its eye on what the nations do,

like two-edged sword can riddle through and through.
(Translated by Syed Akbar Ali Shah)
Qowwat aur Deen :

Eskandar-o-Changaiz kay haathon sey jahan mein;
suo baar hoeyi hazrat-e-insan ki qaba chaak.
Autocrats like Alexander and Changez,
have trampled men beneath their feet;

not once but hundred times so far,

they brought man down from honoured seat.

Taarikh-e-ommam ka yeh payam azli hai;
sahib-e-nazaran! Nashah-e-qowwat hai khatarnaak.
The annals right from historic dawn
the message eternal bear as such:
O man, with insight great endowed,
the wine of might is dangerous much.

Iss sial-e-sobak siar-o-zamin-gir kay aagay;
aql-o-nazar-o-ilm-o-honar hein khas-o-khashaak.

(Taizi sey behta hoa sialab.)

Before this quickly flowing flood

that spreads to all the tracts with speed;
art, insight, intellect and science
are carried along like straw and reed.

La Deen ho tuo hai zehar-e-hilahal sey bhi barrh kar;
ho Deen ki hifazat mein tuo her zehar ka tariyaak.

(Halak kar deyney waali mohlik zehar.)

Divorced from Faith, a poison strong,
when propped by Faith and true belief,
'gainst poison works with speed,

and proves a source of much relief.

(Translated by Syed Akbar Ali Shah)
Sultan :

Kissey khabar keh hazaron moqam rakhhta hai;
woh faqr jiss mein hai bey pardah rooh-e-Qurani.
The lofty states of faqr are known to few,
the faqr that brings the soul of Koran to view.

Khudi ko jabb nazar aati hai qahiri apni;
yehi moqam hai kehtey hein jiss ko sultani.

(Ghalbah, faatihanah shaan.)

When selfhood sees its sway and upper hand,
this exalted state the folk as kingship brand.

Yehi moqam hai Momin ki qowwaton ko ayyar;

(Kasouti.( :

)Khoda ka sayah.) :
issi moqam sey Adam hai zill-e-Sobhani.

This rank gives verdict of a Muslim's worth,

and makes him vicegerent of God on earth.


Yeh jabr-o-qahr naheen hai, yeh ishq-o-musti hai;
keh jabr-o-qahr sey momkin naheen jahan baani.
This is not mere power and authority; this is Love;
as kingship is not possible with power and authority alone.

Kiya gaya hai ghulami mein mobtila tojh ko;
keh tojh sey ho nah sakki faqr ki nigahbaani.
You have got bondage as a fit reward,
for you have failed to keep on Faqr a guard.

Misal-e-mah chamakta thha jiss ka dagh-e-sajood;
kharid li hai Farangi ney woh Muslimani.
Prostration made like moon his forehead shine,
Alas! The Franks have snatched that essence fine.

) (

Hoa harif-e-meh-o-aftab tou jiss sey;
rehi nah teyrey sitaron mein woh drakhshani.
Riaz Manzil (doulat kadah-e- Sir Rass Masood)
Bhopal mein likhhey gaey.
Your stars have lost their pristine glow and sheen
that made them rivals of Sun and Moon so keen.


(Translated by Syed Akbar Ali Shah)


Dil-e-mordah dil naheen hai, issey zindah kar dobarah;

keh yehi hai ummaton ki marz-e-kohan ka charah.

(Porani baimaari ka ilaaj.)

A heart devoid of love is dead;

infuse fresh life in it again.
It is the only cure for folk
who suffer from some chronic pain.

Tera behar por sakon hai ya fason hai?
Nah nahung hai, nah toofan, nah kharabi-e-kinarah.

(Magarmachh; morad hai khatraat.)

Your sea is full of calm and rest,
is it repose or magic art?
No sharks and storms disturb your sea,
intact its coast in every part.

Tou zamir-e-aasman sey abhi aashna naheen hai;
naheen bey qarar karta tojhey ghumzah-e-sitarah.
You are not intimate with laws

that rule the spheres that spin around;

the twinkling stars do not disturb the calm
which in your heart is found.

Terey neistan mein dala merey naghmah-e-sehar ney;

meri khak pey seper mein jo nehan thha ekk shrarah.

(Afsordah, bojhi hoeyi.)

The dormant spark that buried lay

in my extinguished clay since long
has set afire your bed of reeds,
assuming form of morning song.

Nazar aaey ga ossi ko yeh jahan-e-dosh-o-farda;
jissey aa-gaeyi mayassar meri shokhi-e-nazarah.
That man can only see in full
the world of future and the past,
who has the luck to be endowed
with my glance so pert and fast.
(Translated by Syed Akbar Ali Shah)
Dunya :

Mojh ko bhi nazar aati hai yeh buqalmooni;
woh chaand, yeh tara hai, woh pathar, yeh nagin hai.

(Runga rungi.) :

The diverse hues of world I can descry,

here stone and gem, there moon and starry sky.

Deyti hai meri chashm-e-baseerat bhi yeh fatwa;
woh koh, yeh darya hai, woh gardon, yeh zamin hai.
My insight also gives this verdict clear;
these are hills, river, earth and sphere.

Haq baat ko laikan mein chhopa kar naheen rakhhta;
tou hai, tojhey jo kochh nazar aata hai, naheen hai.
Of facts so true, I strive to hide not aught,
you are, all else a trick that eyes have wrought.
(Translated by Syed Akbar Ali Shah)
Wahi :

Aql-e-bey mayah imamat ki sazawaar naheen;
rahber ho zun-o-takhmin tuo zabon kaar-e-hayat.
Poor intellect can't be fit to be your guide in life
if led by guess and doubt disruption may get rife.

Fikr bey noor tera, jazb-e-amal bey boniyad;
sakht moshkil hai keh roshan ho shabb-e-taar-e-hayat.

Your zeal infirm and weak, unlit your thoughts by light

it is too hard to illume your life's dark dismal night.

Khoob-e-nakhoob amal ki ho girah waa kiyuonkar;
gar hayat aap nah ho shaarih-e-asrar-e-hayat.
Twixt actions good and bad it's hard to draw a line,
unless life undertakes such subtle points to define.
(Translated by Syed Akbar Ali Shah)
Madniyat-e-Islam :

Bataon tojh ko Mosilman ki zindagi kaya hai;
yeh hai nehayat-e-andaishah-o-kamal-e-janon.

I would to you a Muslim's life expound,

it is the height of thought and craze profound.

Taloa hai sift-e-aaftab iss ka gharoob;
yaganah aur misal-e-zamanah goonagon.
Like sun, his rise and setting both are rare,
he veers with Time and would e'er truth declare.

Nah iss mein asr-e-rawan ki haya sey bizaari;


nah iss mein ehad-e-kohan kay fasanah-o-fason.

He is not sick of modesty like the current age,
black art and myths his attention don't engage.

Haqaiq-e-abadi per asaas hai iss ki;
yeh zindagi hai, naheen hai talism-e-Aflaton.
On lasting truths its foundations firmly rest,
no Plato's conceit but life replete with zest.

Anasar iss kay hein rooh-ul-Quds ka zouq-e-jamal;
Ajam ka hosn-e-tabiyat, Arab ka soz-e-daron.
Like Gabriel it owns fine taste and grace,
has warmth of Arabs and mind like Persian race.
(Translated by Syed Akbar Ali Shah)
Imamat :

Tou ney poochhi hai imamat ki haqiqat mojh sey;
Haq tojhey meyri tarah sahib-e-asrar karey.
What Guidance signifies you wish to know,
insight, like me, may God on you bestow.

Hai wohi teyrey zamaney ka imam-e-berhaq;
jo tojhey hazir-o-moujood sey bizaar karey.


He is true guide and teacher of your age,

who can with present fill your mind with rage.

Mout kay aeinay mein tojh ko dikhha kar rokh-e-dost;
zindagi teyrey leay aur bhi doshwar karey.
By showing the face of Friend in looking glass,
may make your life more onerous and crass.

Dey kay ehsaas-e-ziyan teyra lahoo garma dey;
faqr ki saan peh charrha kar tojhey talwar karey.

(Hathiyar taiz karney ka aalah.)

He may make your blood seethe with sense of harm
and on Faqrs whetstone may to sword transform.

Fitnah-e-Millat-e-Baiza hai imamat iss ki;
jo Mosliman ko salatin ka parastar karey.

(Musliman quom.) :

Such guidance means revolt 'against Lustrous Creed

that makes the Muslims bow to kingly breed.
(Translated by Syed Akbar Ali Shah)


Teyri mataa-e-hayat, ilm-o-honar ka saroor;

meyri mataa-e-hayat eik dil-e-nasboor.

(Biqarar dil.) :

A restless aching heart that throbs with Love;

is my life's only stock and hoard
your joys of life consist of wealth and gold
that worldly Science and Arts to you afford.

Moajazah-e-ehl-e-fikr, falsafah-e-paich paich;
moajazah-e-ehl-e-zikr, Mosa-o-Firoan-o-Toor.
The marvel wrought by thinkers wise and sage
consists of problems stiff that thought provoke:
Mount Sinai, Pharoah's rout and Moses' Staff
are miracles worked by those who God invoke.

Maslehatun keh diya mien ney Mosilman tojhey;
teyrey nafas mein naheen, garmi-e-Youm-an-Nashoor.

(Qiyamat ka dinn.) :
I have conferred a Muslim's name on you
for sake of courtesy, custom and routine
though your breath is quite bereft of heat

of Reckoning Day that shall emit blazing sheen.

Eik zamaney sey hai chaak gariban mera;
tou hai abhi hosh mein, meyrey janon ka qasoor.
My vest is torn to shreds and pieces since long

and this is due to my mind's frenzy great;

your mind is still intact and sound,
wherefore impute the blame to me and slate?

Faiz-e-nazar kay leay zabt-e-sakhon chahiay;
harf-e-perishan nah keh ehl-e-nazar kay hazoor.
You ought to keep your words within control,
if you seek the bounteous glance of Guide:
When you talk with those who insight own
be courteous much, by conduct nice abide.

Khwar jahan mein kabhi ho naheen sakti woh quom;
ishq ho jiss ka jasoor, faqr ho jiss ka ghayoor.

(Bibaak, juraatmand.) :
That nation cannot come to shame at all,

nor shall e'er come across or face disgrace,

whose youth are blessed with pluck and courage great,
and guard with zeal the prestige of their race.
(Translated by Syed Akbar Ali Shah)

Her shakh sey yeh noktah-e-paichidah hai paida;
poudon ko bhi ehsaas hai pehnaaey faza ka.
The twigs and boughs this subtle point explain

that sense of surrounding wide to plants is plain.

Zolmat kadah-e-khak peh shaakir naheen rehta;
her lehzah hai daaney ko janon nashv-o-noma ka.
The seed is not content with dwelling dark;
it has a craze to spire from earth like spark.

Fitrat kay taqazon peh nah kar rah-e-amal;
maqsood hai kochh aur he taslim-o-raza ka.
Don't bar the path to deeds for Nature's claims;
submission to will of God has different aims.

Juraat ho namoo ki tuo faza tung naheen hai;
ay mard-e-Khoda, molk-e-Khoda tung naheen hai.
If there is pluck for growth, the suburbs suffice;
O man, the world is wide, if you are, wise.
(Translated by Syed Akbar Ali Shah)

Biyan mein noktah-e-Towhid aa tuo sakta hai;
terey damagh mein bottkhanah ho tuo kaya kehiay.
The subtle point in God's Oneness hid


with ease in words we can explain,

but what about your mind unsound
that brims with myths and idols vain?

Woh ramz-e-shouq keh poshidah la ilah mein hai;
tareeq-e-shaikh faqihaanah ho tuo kaya kehiay.
The Elder of the Shrine has traits
that smack of Jurist's faith and creed;
much thirst for view 'No god but He',
among his fellows cannot breed.

Saroor jo haq-o-baatil ki kaarzar mein hai;
tou harb-o-zarb sey biganah ho tuo kaya kehiay.
None can appraise the glee one gets,
when war is on 'twixt good and bad;
he who can't inflict deadly blows
and strokes in war is never glad.

Jahan mein banadah-e-Hur
kay moshahidaat hein kaya;
teri nigah ghulamanah ho tuo kaya kehiay.
Observations made by free born men
in world with marvels so replete
to those who own the glance of thralls
none can such wonders 'fore them repeat.


Moqam-e-faqr hai kitna boland shahi sey;
rawash kissi ki gadayanah ho tuo kaya kehiay.
A Darvesh holds a loftier rank
than a monarch who wears a crown;
there is no cure for such a man,
who, like paupers, has sunk down.
(Translated by Syed Akbar Ali Shah)
Elhaam aur Azadi

Ho bandah-e-azad agar sahib-e-elhaam;
hai oss ki nigah fikr-o-amal kay leay mehmaiz.

(Lohay ka kanta jo ghhorr sawar
ki eirrhi mein laga hota hai.)
With zeal and fervour man is fired
by looks of man by God inspired.

Oss kay nafas-e-garam ki taseer hai aisi;
ho jaati hai khak-e-chamanistan sharar aamaiz.
The intense heat his breath imparts,
a blaze in park and orchard starts.


Shaheen ki ada hoti hai bulbul mein namoodar;
kis darjah badal jaatey hein morghaan-e-sehar khaiz.


(Sobh kay waqt gaaney waaley parinday.)
The mode of hawks the thrush displays,
the birds that chirp change mode and ways.

Oss mard-e-khod agah Khoda must ki sohbat;
deyti hai gadaon ko shikoh-e-Jam-o-Pervaiz.
Such man rapt with God's Love can raise,
low-born to rank of Jam and Parvez.

Mehkoom kay elhaam sey Allah bachaey;
gharatgar-e-aqwaam hai, woh surat-e-Changaiz.
God save from revelations of a thrall,
like Changez, he leads to nations' fall!
(Translated by Syed Akbar Ali Shah)
Jan-o-Tun :

Aql modat sey hai iss paichaak mein oljhi hoeyi;
rooh kiss johar sey, khak-e-teerah kiss johar sey hai.


(Paich-o-kham; morad hai oljhan.(

)Andhairi.) :

Since times antique the mind of man

in complex problems is involved;
what is the source of clay-born man
and how the soul has been evolved?

Meyri moshkil, musti-o-shor-o-saroor-o-dard-o-dagh;
teyri moshkil, maey sey hai saaghar maey saaghar sey hai.
Pain, anguish, glee and rapture sweet
are spiritual states that man must face;
what is of much worth, cup or wine,
is knotty point you wish to trace?

Irtibaat-e-harf-e-maani, ikhtilaat jan-o-tun;
jiss tarah akhgar qaba posh apni khakistar sey hai.

)Mail jol, khalt malt.( ::

(Rabt, taaloq.( ::

)Bojhta hoa angarah.( :

)Raakhh.) :

What binds the words and their import?

What links the body and the soul?
It wears the cloak of its own ash
just like the burnt refuse of coal.


(Translated by Syed Akbar Ali Shah)

Lahore-o-Karachi :

Nazar Allah peh rakhhta hai Musliman-e-ghayoor;
mout kaya shaey hai, faqat alam-e-maani ka safar.
For Muslim true Death has no dread;
to realm of souls, he straight is led.

Inn shaheedon ki diyat ehl-e-Kalisa sey nah maang;
qadr-o-qimat mein hai khon jinn ka Haram sey barrh kar.

(Khon baha.) :

Don't ask the rulers of this land to grant

blood price for martyred band.
Their blood is precious and divine like
precincts of the Holy Shrine.

' '
Ahh ay mard-e-Mosilman tojhey kaya yaad naheen;
harf-e-la tadaa maa-Allah illaha aakhar.*

(*Aur matt pokaro Allah kay sawa doosra haakim.)

Alas! The Muslim forgot the lesson
that to him was taught.
He was ordained to cry to none
save to God Unique and One.

(Translated by Syed Akbar Ali Shah)

Nabawwat :

Mien nah arif, nah mojadad, nah mohadis, nah faqih;
mojh ko maaloom naheen kaya hai nabawwat ka moqam.
A gnostic, revivalist, jurist or expert
in Prophet's maxims I do not claim;
as such a Prophet's rank and state
in terms precise I can't proclaim.

Han, magar alam-e-Islam peh rakhhta hon nazar;
faash hai mojh peh zamir-e-falak-e-neeli faam.
Despite these things I always keep
on Muslim lands my watchful eye
to me are known the secrets
hid in depths of this azure sky.

Asr-e-hazir ki shabb-e-taar mein deikhhi mein ney;

yeh haqiqat keh hai roshan seft-e-maah-e-tamaam.

(Poorey chaand ki tarah roshan, morad hai bilkol waazeh.)

In present age, so full of dusk
I have beheld this fact so stark
that peeps like bright and full grown moon


from sky that wears the mantle dark.

Woh nabawwat hai Mosilman kay leay burg-e-hashish;
jiss nabawwat mein naheen qowwat-o-shoukat ka payam.

(Bhang ki patti.) :
The seer, inspired by God,

who fails to prompt to deeds of might and main,

is just akin to leaf of hemp
that makes oblivious to loss or gain.
(Translated by Syed Akbar Ali Shah)

Iss dour mein aqwaam ki sohbat bhi hoeyi aam;
poshidah nigahon sey rehi wahdat-e-Adam.
In present age the League has been contrived,
but sight of man from oneness is deprived.

Tafriq-e-millal hikmat-e-Farang ka maqsood;
Islam ka maqsood faqat millat-e-Adam.

(Quomon ka nifaaq.) :

The aim and end the Franks before them keep,

has caused in several states such rupture deep.

Makkey ney diya khak-e-Geneva ko yeh paigham;

jamiyat-e-aqwaam keh jamiyat-e-Adam.

Makkah this question to Geneva posed:
Is League of Man, or diverse states composed?
(Translated by Syed Akbar Ali Shah)
Mehdi :

Quomon ki hayat onn kay takhiyal peh hai mouqoof;
yeh zouq sikhhata hai adab morgh-e-chaman ko.
A nation's life gets much prolonged
by lofty aims and ideals high
if dwellers here some zeal possess,
they can explore the heights of sky.

Majzoob Farangi ney beh andaaz-e-Farangi;
Mehdi kay takhiyal sey kiya zindah
watan ko.

(Dewanah Farangi,

yaani takhiyal-e-Superman ka khaliq Neitsche.)

The Frankish Sage by guile and skill
new lease of life to nation gave
the path for birth of Superman
by valour great he strove to pave.

Ay woh keh tou Mehdi kay takhiyal sey hai bizaar;

noummeid nah kar aahoo-e-moshin sey Khutan ko.

(Woh hiran jiss ki naaf sey moshk nikaala jaata hai.(

(Wast Aisia ka khittah jahan kay

moshk waaley hiran mashoor hein.)

To Guide's concept you seem averse,
too fed up with this thought appear,
this view for Muslims has the weight
that for Cathay has musk of deer.

Ho zindah kafan posh tuo miyat ossey samjhein;
ya chaak karein mardak-e-nadan kay kafan ko?
If man alive puts on the shroud,
must we take that ass for dead
or tear to pieces small and shreds
his shroud and cast away the threads?
(Translated by Syed Akbar Ali Shah)
As said in the opening lines of this part, last three poems are from
Armoghan -e-Hijaz.
Calling Millat through advice by a Baloch elder

Buddhay Baloch ki Nasihat Baitey ko


Ho teyrey biyaban ki hawa tojh ko gawara;

iss dasht sey behtar hai nah Dilli nah Bokhara.
I pray desert breeze would harmonize thee,
to desert tops not, Delhi Basras glee.

Jiss simt mein chahey sift-e-sial-e-rawan chal;
wadi yeh hamari hai, woh sehra bhi hamara.
Like a moving gale, move any where,
this desert and dales would hail thee there.

Ghairat hai barri cheez jahan-e-tug-o-duo mein;
pehnati hai dervaish ko taj-e-sar-e-Dara.
In tug and pulls race envy is a grace,
which puts Darius1 crown on poor mans face.

Hasil kissi kamil sey yeh poshidah honar kar;
kehtey hein keh shishay ko bana saktey hein khara.

(Sakht patthar.) :

Get this hid skill from a paragon* lone,

it is said that glass can be turned to stone.
(*A model of excellence.)

Afraad kay haathon mein hai aqwam ki taqdir;
her fard hai millat kay moqadar ka sitara.


In each mans hand lies the nations fate,

each man is a star of nations great.

Mehroom raha doulat-e-darya sey woh ghawwas;
karta naheen jo sohbat-e-sahil sey kinara.

(Ghotah khor.) :

That diver was robbed of wealth of sea,

who was afraid to leave the shore with glee.

Deen haath sey dey kar agar azad ho millat;
hai aisi tijarat mein Musliman ka khasara.
If his freedom hangs on the faiths bargain,
in such a bargain he stands not to gain.

Dunya ko hai pher maarkah-e-rooh-o-badan paish;
tehzeeb ney pher apney darindon ko obhara.
The soul and body yet face a clash;
this culture has made her wild beasts rash.

Allah ko pamardi-e-Momin peh bharosa;
Iblis ko Europe ki mashinon ka sahara.
Allah has faith in Momins might and will,
on Europes hardware Satan makes his skill.


Taqdir-e-ommam kaya hai, koeyi kaeh naheen sakta;
Momin ki farasat ho tuo kaafi hai ashara.
On the fate of nations none cant foretell,
on the Momins shrewd look you can always dwell.

Akhlas-e-amal maang niyagaan-e-kohan* sey;

[Kaya ajab keh badshah bhikari ko nawaz dein.]

shahan chih ajab gar banawazand gada ra.

(* Qadim zamaney kay bazorg)

A selfless life learn from foremost in deen,

the kings may favour a man of poor means.
(Translated by Q A Kabir)
The message to the Millat is conveyed while paying tributes to a friend,
Sir Ross Masood.
Masood Marhoom :

Yeh mehr-o-meh, yeh sitarey yeh aasman-e-kabood;
kissey khabar keh yeh alam-e-adum hai ya keh wujood.

(Neila.) :

This Moon and Sun the skies and stars lot.

Who know that this world would live or not.


Khayal-e-jaadah-o-manzil fasanah-o-afson;
keh zindagi hai sarapa raheel-e-bey maqsood.
(Raastah.( :

)Khayali kahani.( :

)Safar.) :) Jadoo.( :

The thought of Aim and Stays, my fictions same;

this life looks a journey sanz any aim.

Rehi nah aah, zamaney kay haath sey baqi;
woh yaadgar-e-kamalat-e-Ahmed-o-Mehmood*.

(*Morad hai Sir Syed Ahmed

aur Justice Mehmood jo Sir Syed kay baitey thhey.)

Ah! The world kept not that monuments shine,
of Mehmood and Ahmads miracles fine.

Zawal-e-ilm-o-honar murg-e-naaghan oss ki;
woh carvan ka mataa-e-garan baha Masood.

(Achanak mout.( :

)Baish qimat doulat.) :

His death to knowledge a fall and decay,

a great wealth he was for caravans stay.


Mojhey rolati hai ehl-e-jahan ki bidardi;

foghan-e-morgh-e-sehar khwan ko jaantey hein sarood.


(Sobh ko bolney waaley parindey ki faryaad.(

)Gaana.) :

It moves me to weeping, the worlds cold ways,

at dawn to wail of birds, they think songs gay.

Nah kaeh keh sabar mein penhan hai charah-e-ghum-e-dost;
nah kaeh keh sabar moimma-e-mout ki hai kashood.
(Charah: Ilaaj.( :

)Khholna, hal.) :

Say not, hid in patience, cure of friends grief,

say not, patience solves the deaths crossword brief.

( )
Dilley keh ashiq-o-sabir bood sung ast;
z-ishq ta beh saboori hazaar
farsung ast. (Saadi)

[Woh dil jo ashiq bhi ho

aur ghum-e-ishq mein sabar bhi kar sakta ho

woh pathhar tuo ho sakta hai, dil naheen;
kiyuonkeh ishq aur sabar kay beich hazaar kos ka faslah hai.)
The beau is restive, but a stone is heart,
the love and patience thus are poles apart.


Nah mojh sey pooch keh omar-e-garaiz-pa kaya hai;
kissey khabar keh yeh nairung-o-seimiya kaya hai.

(Taizi sey gozarney waali zindagi.(

)Shobdah baazi.( :
)Jadoo.) :

Ask me not whats the fleeting life and age,

who knows tricks and charms of lifes beauty cage.

Hoa jo khak sey paida, woh khak mein mastoor;
magar yeh gheebat-e-soghra hai ya fana, kaya hai?
(Chhopa hoa.( :

)Aarzi tor per chhopna; yeh eik mazhabi istilah hai.)
Who came from this dust, hid in dust again,
is this death a short void? Who knows the arcane?

Ghobar-e-rah ko bakhsha gaya hai zouq-e-jamal;
khird bata naheen sakti keh moddaa kaya hai.
To dust of path destined His visions taste,
the wisdom cant tell this purpose in haste.


Dil-o-nazar bhi issi aab-o-gill kay hein eijaz;

(Pani aur matti.( :

)Moajzah dikhhana.) :

naheen, tuo hazrat-e-insan ki intiha kaya hai?

The heart and eyes too wonders of this dust,

if not who knows then the height of man just.

Jahan ki rooh-e-rawan la ilah illa hoo;

Masseih-o-Maikh-o-Chalipa, yeh majra kaya hai.

(Allah kay sawa koeyi maabood naheen.(

)Hazrat Issa A.S.( ) (:

)Lambi keil.( :
)Sooli.) :

No god save Allah is worlds moving soul,

in Christ, the Cross and nail, what was the role?

Qisas khoon-e-tamanna ka mangiay kis sey;
gonah-gar hai kon aur khon baha kaya hai.

(Khoon ka badlah.( :

)Aarzoo ka khoon.( :

)Khoon ki qimat.) :

For murder of longings who will compensate?

Who is the sinner and the ransom great?


Ghumein mashuo keh beh bund-jahan gariftaraim;
talism-ha shiknad an dilley keh ma daaraim.


[Iss ka ghum mut karo keh hum jahan ki qiad
aur pabindion mein gariftar hein;
woh dil jo Allah Taala ney
hamarey jism-e-khaki kay andar rakhha hai
agar zouq-e-jamal sey baatini taur per
her shaey ko deikhhney wala bun jaey
tou yeh jadoo toot jaata hai,
(aur mout-o-hayat, jism-o-rooh, aql-o-ishq, qalb-o-nazar
kay tamaam moimmey hal ho jaatey hein(.]
If fastened in this tie no grief feels hence,
this heart is breaking the magics sense.

Khudi hai zindah tuo hai mout ekk moqam-e-hayat;
keh ishq mout sey karta hai imtihan-e-sabaat.
With selfs live the death a place for rest
with death the love makes its permanence test.


Khudi hai zindah tuo darya hai bey karanah tera;

terey fraq mein moztir hai mouj-e-Neil-o-Fraat.

(Jiss ka kinarah nah ho.( :

)Biqarar.) :

If self is alive thy sea has no shore,

to meet the restive Nile-o-Euphrates roar.

Khudi hai mordah tuo manind-e-kah paish-e-nasim;
khudi hai zindah tuo sultan-e-jomlah moujodaat.

(Ghhas ka tinka jo halki si hawa mein bhi orr jaata hai.(

)Woh sabb kochh jo kainat mein moujood hai.)
With dead self the breeze is like a grass,
if selfs live lie is king of whole mass.

Nigah eik tajali sey hai agar mehroom;
duo sadd hazaar tajali talafi-e-mafaat.
(Jalwah.( :

)Duo suo hazaar.( :

)Koeyi cheez jo fout ho gaeyi aur oss ki jagah oss jaisi

kissi doosari cheez ney ley-li ho; noqsaan ka ewaz.)
If he takes from the eyes His Visions glance,
that void cant make up thousand Visions hence.

Moqam bandah-e-Momin ka hai waraey sepeher;
zamin sey ta beh Suriya tamaam Laat-o-Manat.

(Aasman sey aagay.( :

)Woh chhay sitarey jo eik saath

eik khas tartib mein nazar aatey hein.)

The place of Momin lies beyond the sky,
from Earth to seven stars Lots only lie.

Harim-e-Zaat hai oss ka nashiman-e-abudi;
nah tirah khak lehud hai, nah jalwah gah-e-sifaat.

(Allah Taala ki manzil,

woh moqam-e-alwihat jo insaani aql sey mawara hai.(

)Morad hai insan.(


)Qabar.( :

)Allah Taala ki sifaat ki jalwah gah.)

See her lasting home with God, in trance,

no dusk in grave and Gods lustres hence.

Khod agahan keh azein khakdan baron jastand;
mehr-o-sepeher-o-sitarah bashikastand talism.


) )

[Woh loug jo khod agah hein

(jinnhon ney Allah aur Rasool (S.A.W.)

kay baad maarfat hasil kar li)
woh iss matti ki dunya sey bahar nikal gaey hein;
onnhon ney sooraj, aasman aur sitarey ka jadoo torr deya hai.)
The self conscious hearts who crossed this dust,
they broke the magic of Sun and Moon just.
(Translated by Q A Kabir)



Terey darya mein toofan kiyuon naheen hai;
khudi teyri Mosilman kiyuon naheen hai.
Abus hai shikwah-e-taqdir-e-Yazdan;
tou khod taqdir-e-Yazdan kiyuom maheen hai.
Thy river keeps not, no tempest why?
To be a Muslim why fails ego thy?
Of fate why youre weeping so late,
you are not why the Gods own fate.


(Translated by Q A Kabir)
Hindi Muslims, the followers of Islam in the Indian Subcontinent, were
the intended audience of Allamah Iqbals Urdu poetry. Contrary to that, his
Persian poetical works are meant for entire Ummah wherever they are, or
were during his times. He generally addressed them using words of Mashriq,
Ajam and Arab.
The poetical works reproduced hereafter are taken from Payam-eMashriq. The last poem however is from Zabur-e-Ajam.


Tunnay piada kon az mosht-e-ghobarey;
tunnay mohkam-ter az sangin hisaarey.
Daroon-e-oo dil-e-dard aashnaey;
cho jooey dar kinar-e-kohsaarey.

[Apni khak ki mothhi sey aisa badan paida kar;
jo sungin hissar sey ziyadah pokhtah ho.
Magar oss kay andar dard sey ashna dil ho;
jaisey kohsar kay andar nadi.]
Build, with your handful of dust,
a body stronger than a rock fortress;
And inside this body let there be a heart
that feels sorrow like a stream flowing by a mountain.

(Translated by Mustansir Mir)


Z-khoob-o-zasht tou na-aashnaim;
ayyarash kardaheyi sood-o-ziyan ra.
Darein mehfil z-mun tunha-terey neist;
beh chashm-e-deigrey beinam jahan ra.

) (

) (

( )
[Mien teyrey (aam insan kay)

khoob-o-nakhoob sey na-ashna hon;

tou ney nafaa-o-noqsan ko
(zindagi ka) miyar thhera liya hai.
Iss mehfil (-e-jahan) mein mojh
sey ziyadah tanha aur koeyi naheen;
(kiyuonkeh) mien iss jahan ko aur nazar sey deikhhta hon.]
I do not know thy Ugly and thy Fair:
Thou takest Gain and Loss to measure by.
I am the loneliest in this company;
I view the vast world with another eye.
(Translated by M. Hadi Husain)


Cho taab az khod bagirad qatrah-e-aab;
miyan-sadd gohar yakk danah gardad.
Beh bazm-e-humnawayan aanchonan zei;
keh gulshan ber tou khalwat khanah


) (

[Woh eik pani ka qatrah apney aap sey chamak hasil karta hai;
woh kaeyi suo qatron mein sey
gohar-e-yakk danah bun jaata hai.
Tou bhi apney saathiyuon ki bazm mein
iss tarah zindagi basar kar;
keh gulshan (dunya) teyrey leay khalwat khanah bun jaaey.]
The water-drop, when it is self-illumed,
amidst a hundred as one pearl shall be:
Then at this feast of choristers so live
to take their garden for an oratory.
(Translated by M. Hadi Husain)

Agar kardi nigah ber parah-e-sung;


z-faiz-e-aarzooey tou gohar shoud.

Beh zar-e-khod ra masunj ay bandah-e-zar;

) (

keh zar az goshah-e-chashm-e-tou zar shoud.

[Jabb tou ney pathar kay tokarrey per nigah daali;

tou woh teyrey faiz-e-aarzoo sey qimati moti bun gaya,
Ay zar parast! Apni qimat zar sey nah laga;
kiyuonkeh zar ko zar bananey wala
tou (teyri nigah) khod hai.]
If you were merely to glance at a piece of rock,
it would turn into a jewel if you so desired.
Slave of gold, dont measure yourself by gold;
it was your glance that turned it into gold.
(Translated by Mustansir Mir)

Mera rozey gul-e-afsordaeyi goft;
namood-e-ma cho pervaaz-e-sharar ast.
Dilam ber mehnat naqsh aafrin sokht;

keh naqsh-e-kalk-e-oo na-payidar ast.

[Eik dinn pazzmordah phhool ney mojh sey kaha;

hamari zindagi sharar ki pervaaz ki manind hai.


Khaliq ki mehnat per meyra dil jalta hai;

keh oss kay qalam ka naqsh na-paidar hai.]
One day a withered rose thus spoke to me:
Our manifesting is a spark swift blown.
My heart is anguished for the Artists pain,
the painting of His brush fadeth so soon!
(Translated by A.J. Arberry)

Jahan-e-ma keh payaney nadaarad;
cho maahi dar yam-e-ayam gharq ast.
Yakkey ber dil nazar wa-kon keh beini;
yam-e-ayam dar yakk jaam gharq ast.

[Hamari dunya jiss ka koeyi kinarah naheen;

zamaney kay samandar mein machhli ki tarah gharq hai.

Laikan zara apney dil per nazar daal;
zamaney ka samandar iss eik jaam mein samaya hoa hai.]
Our infinite world of old Times ocean swallows it up (like fish).
Look once in thy heart, and behold Times ocean sunk in a cup.
(Translated by R.A. Nicholson)


Bapaaey khod mazun zinjir-e-taqdir;
teh-e-ein gonbad-e-gardaan rehey hust.
Agar bawar nadaari khaiz-o-daryab;
keh chon paa waa-koni
jolaangehey hust.


) (

[Apney paon mein taqdir ki zinjeer nah pehan;
iss gonbad-e-gardan (aasman) sey
nikalney ka raastah moujood hai.
Agar eitibar naheen tuo othh
(koshish kar) aur oss raastey ko pa ley;
jabb tou qadam othhaey ga tuo (deikhhey ga)
keh maidan moujood hai.
(Toufiq ba-andazah-e-himmat sey azal hai Ghalib).]
Set not the chain of Fate upon thy foot;
there is a way beyond this rolling sphere.
If thou believest not, rise up,
and find thy foot uplifted leapeth in the air.
(Translated by M. Hadi Husain)


Tou ay koodak manash khod ra adab kon;

Musliman zadaheyi tark-e-nasab kon.
Arab naazad agar, tark-e-Arab kon.

) (

[Teyri aadat tiflanah hai, adab seikhh;

tou Musliman ki aulaad hai nasab (per naaz karna) chhorr.

Agar Arab bhi apney sorkh rung,
khoon aur rug-o-post per naaz karey,
tou ossey bhi nazar andaaz kar dey.]
Leave childishness, and learn a better lore;
abandon race, if thee a Muslim bore.
If of his colour, blood, and veins and skin
the Arab boasts an Arab he no more!
(Translated by A.J. Arberry)

Nah Afghanaim-o-ney Turk-o-Tataraim;
chaman zaadaim-o-az yakk shakhsaaraim.
Tameez-e-rung-o-boo ber ma haraam ast;

keh ma pervardah-e-yakk nau baharaim.



[Nah hum Afghan hein, nah Turk, nah Tatari;

hum chaman-zaad hein aur eik he shakh sey hein.

Hum per rung-o-boo ki tamiz haraam hai;
kiyuonkeh hamari pervarish eik naubahaar (Islam) sey hoeyi.]
We are not Afghans, Turks or Tartars:
Offspring of the garden, we grew from the same bough.
Distinctions of colour and scent are forbidden to us,
for we are products of a new spring.
(Translated by M. Hadi Husain)

Khatab beh Mustafa Kamal Pasha

Ummatey bood keh ma az asar-e-hikmat-e-oo;

) (

) (

waqaf az sar-e-nehan khanah taqdir shodaim.

[Hamarey Nabi Akram (S.A.W.) ommi they

magar onn ki hikmat (-o-danaeyi) kay asar sey

hum taqdir kay nehan khaney kay raaz sey bakhabar hoay.]
There was once an unlettered man,
thanks to whose wisdom we learned
all about the mysteries of human destiny.


Asal-e-ma yakk sharar bakhtah rungay bood ast;

) (

) (
nazarey kard keh khurshid-e-jahangir shodaim.

[Aap (S.A.W.) ki tashrif aawari sey pehelay

hum iss sharar ki manind thhey jiss ka rung orr choka ho;
Aap (S.A.W.) ney hum per nigah daali
tuo hum aaftab-e-alam taab bun gaey.]
In origin we were nothing but a faint spark.
He looked at us, and we became a world-illuminating sun.

Noktah-e-ishq frau-shist z-dil-e-pir-e-Haram;

( )

( )

dar jahan khwar beh andazah-e-taqseer shodaim.

[(Magar baad mein jabb)

Pir-e-Haram ney apney dil sey ishq ka noktah dho dala

(oss ka natijah yeh hoa keh)
hum dunya mein apni iss taqseer kay motabiq khwar ho gaey.]
The old man of the Harem wiped the imprint of Love from his heart,
and we were humbled in the world in keeping with our sins degree.

Baad-e-sehrast keh ba fitrat-e-ma dar saazad;
az nafas-haey saba ghoncha-e-dilgir shodaim.



) (
[Hamari fitrat ko baad-e-sehra raas aati hai

(hum sehra chhorr kar baghon mein aa-bassey tuo)

humein baad-e-saba kay jhonkon ney
ghonchah-e-dilgir (maghmoom) bana diya.]
It is the desert wind that suits our natural make-up.
The morning breezes breath turned us
into buds with constricted hearts.

Aah aan gholgholah kaz gonbad-e-aflaak gozasht;
nalah gardid
cho paband-e-bum-o-zir shodaim.

) (

[Aah hamara gholgholah gonbad-e-aflaak

sey bhi oopar nikal gaya thha;

laikan jabb hum bum-o-zir (tamaddan ki rasoomat) kay

pabund hoay tuo wohi gholgholah faryaad bun gaya.]
O that tumultuous din of ours
which once used to shoot up above the sky,
reduced to treble and bass, became a mere lament.

Ay bassa siad keh bey daam beh fitraak zadaim;

dar baghal teer-o-kaman koshtah-e-nakhchir shodaim.


[Eik waqt thha jabb hum ney baghair kissi jaal kay
bohat sey shikar apney fitraak mein baandh leay
abb baghal mein teer-o-kamaan rakhhtey hoay bhi
hum apney he shikar kay koshtah hein.]
How many quarries we once caught
without nets and tied to our saddle straps!
But now, with bows and arrows under armpits,
we ourselves became our quarries prey.

Her koja rah dehad asp, ber aan taaz keh ma;




bar-ha maat darein arsah batadbir shodaim. Nazeeri.

[Jahan takk ghhorra pohnchta hai yalghar jaari rakhh;

kiyuonkeh iss maidan mein hum
baarha tadbir sey maat khha chokay hein. Nazeeri.
(wasael kay nah honay ki pervah nah kar)]
Wherever you can find a way race your horse thither,
for we have been outdone many times on this maneuvering-ground.
(Translated by M. Hadi Husain)



Faraib-e-kashmakash-e-aql deidani daarad;

keh mir-e-qaflah-o-zouq-e-rehzanni



[Aql ki kashmakash ka faraib deikhhney sey taaloq rakhhta hai;

hai yeh ameer-e-qaflah magar rahzani ka zouq rakhhti hai.
(Zindagi ka masalah soljhaney ki bajaey aur oljhati hai)]
The intellects deceitfulness is worthy of remark:
It is the leader of the caravan, yet fond of highway robbery.

Nishan-e-raah z-aql-e-hazaar heelah mapors;

biya keh ishq kamaley z-yakk fanni daarad.

[Aql jo hazaron heilon ki maalik hai

oss sey raastey ka paata nah poochh;

ishq ki taraf aa, jo (aql zuofanon kay moqabley mien)

yakk funni mein kamal rakhhta hai.]
Do not seek guidance from that jack-of-all-trades, intellect.
Apply to Love, for it is perfect in the only art it practices.

Farang garchih sakhon ba sitarah mogoeyad;

hazr keh shaiwah-e-oo rung-e-jozani daarad.


[Agarchih ehl-e-Farang sitaron sey baatein kartey hein;

magar onn sey bachh kiyuonkeh
onn kay andaaz mein saaheri ka rung hai.]
Although the West converses with the stars, beware,
there is in all it does a taint of sorcery.

Z-murg-o-zeist chih porsi darein rabaat-e-kohan;
keh zeist kaahish-e-jan murg-e-jankoni daarad.

) (

[Iss porani carvan sara (dunya) ki mout-o-hayat
kay barah mein kaya poochhta hai;
yahan ki zindagi ghhot ghhot kay murna hai
aur mout mein jankani.]
What can I say concerning life and death?
For in this ancient inn life is slow death, and death lifes final agony.

Sar-e-mazar-e-shaheedan yakkey anaan dar kash;

( )

keh bey zobani-e-ma harf-e-goftani daarad.

[Shaheedon kay mazar per

zara apna ghhorra khhainch (rokk jaa)

hamari bey zobani ki baatein bhi sonnaney kay qabil hein.]
Pull up your horse sometimes at the graves of us martyrs;
our silence has something to say.


Digar dadasht-e-Arab khaimah-zun keh bazam-e-Ajam;

maey gozashtah-o-jaam shikastani daarad.

[Eik bar pher Arab kay sehra mein khaimah laga

kiyuonkeh Ajam ki bazm mein;
bey asar sharab aur toota hoa jaam hai.]
Pitch your tent in the desert of Arabia again,
for Persia is convivial company,
which has stale wine and breakable wine-cups.

Nah sheikh-e-shehar nah shaer nah khirqah posh Iqbal;
faqir-e-raah nashin ast-o-dil ghani

[Iqbal nah sheikh-e-shehar hai, nah shaer-e-khirqah posh;

woh sirf eik faqir-e-raah nashin hai, albatah dil bey niaz rakhhta hai.]
No city shaykh, no poet, and no holy man,
Iqbal is but a roadside beggar,
but he has a proud, contented heart.
(Translated by M. Hadi Husain)
Khordah :

Sakhon-go tiflak-o-barna-o-pir ast;



sakhon ra saaley-o-maahey nabashad.

[Bachah, jawan aur boorrha sabb baat kartey hein;

sakhon kay leay meh-o-saal (omar) ki koeyi qiad naheen.]
The poet is child, youth and old man all in one;
distinctions of age are unknown to poetry.
(Translated by M. Hadi Husain)

Chash ra bienaeyi afzaeyad seh cheez;
sabzah-o-aab-e-rawan-o-rooey khosh.
klbad, ra farbahi mi-aawurd;
jamah-e-qazz jan-e-bey ghum,
booey khosh.

) (

[Teen cheezein beinaeyi mein azafah karti hein;

sabzah, aab-e-rawan aur khoobsurat chihrah.
Badan ko (bhi teen cheezein) farbah karti hein;
raishmi kaprra, bey fikri aur khoshboo.]
Three things make your vision better:
Greenery, running water and fair faces.
Three things tend to make you fatter:
Silk robes, good smells and a carefree heart.
(Translated by M. Hadi Husain)


Ay brathar mun tera az zindagi daadam nishan;

khwab ra murg-e-sobak daan murg

ra khwab-e-garan.

[Ay braather! Mien tojhey zindagi ka raaz batata hon;

neind ko sobak mout samajh aur mout ko khwab-e-garan.]
Of Life, O brother, I give thee a token to hold and keep;
sleep is a lighter death, and Death a heavier sleep.
(Translated by R.A. Nicholson)

Taqat ofov dar tou neist agar;
khaiz-o-ba doshmanaan dar aabah sataiz.
Seinah ra kaarga-e-keinah saaz;
sar keh dar angabin khwaish maraiz.

) (

( )

[Agar tojh mein moaaf kar deyney ka hoslah naheen;

tuo othh aur doshmanon sey bersar-e-paikar ho.
Magar apney seinay ko keinay ki kaargah (factory) nah bana;

(apni zindagi kay) shehad mein sirkah nah mila.]

If you do not possess the power to forgive, go;
get to grips with those who have wronged you.
Do not nurse hatred in your heart.
O do not make your honey sour by mixing vinegar with it.
(Translated by M. Hadi Husain)

Mazun-o-sammah ber raish-o-aabrooey khwaish;
jawaney z-dozbeidan saal neist.

[Apni raish aur abroo per wasmah nah laga;

saal chora kar jawani qaim naheen rakhhi ja sakti.]
Do not apply a hair-dye to your eyebrows and your beard,
for you cannot get back your youth by stealing years from time.
(Translated by M. Hadi Husain)

Chih khwaish boodey agar mard-e-nikoey;
z-bund baastan azad raftey.
Agar taqlid boodey shaiwah-e-khoob;
payamber hum reh-e-ijdaad raftey.

) (
[Kaya achha hota keh agar naik-khoo mard;
gozray hoay lougon kay bundhanon sey
azad reh kar zindagi basar karta hai.
Agar taqlid achhi baat hoti;
tuo hamarey Rasool-e-Pak (S.A.W.) bhi
aba-o-ijdaad ka raastah ikhtiyar kartey.]
How nice a thing it were if every traveler
who wants to travel far and fast
could go free from the trammels of the past.
If blind conformity were good,
the Prophet himself would have gone the way
of Arabs in an earlier day.
(Translated by M. Hadi Husain)


This ghazal has been taken from Part Two of Allamah Iqbals book
titled Zabur-e-Ajam.

Baaz ber raftah-o-aeindah nazar bayad kard;

hallah ber khaiz keh

digar bayad kard.


[Apney maazi-o-mostaqbil per dobarah nazar daalni chahiay;

khabardar oothh dobarah ghor-o-fikr karna chahiay.]
Sleeper, rise thou up, and fast! Once again upon the past
and the future fix thy gaze; Thou must think on other ways.

Ishq ber naqah-e-ayyam kashad mehmal-e-khwaish;


aashiqi? Rahilah az shaam-o-sehar bayad kard.

[Ishq naqah-e-ayyam per apna mehmal bandhta hai;

agar tou aashiq hai tuo tojhey
shaam-o-sehar per sawari karni chahiay.
(ayyam ka markib naheen, raakib hai qalandar).]
Love hath laid his heavy load on Times saddle to the road:
Art thou lover? In thy need eve and dawn must be thy steed.

Pir-e-ma goft ber rawashey mohkam neist;
az khosh-o-nakhosh
oo qataa nazar bayad kard.

[Hamarey ustaad ney humein samjhaya

keh jahan eik rawash per qaim naheen rehta;

oss ki pasand-o-na-pasand ko nazar andaaz karna chahiay.]
Elder said, This world below in no certain gait doth go;
we must close our eyes, nor care what is foul herein, or fair.


Tou agar tark-e-jahan kardah sar-e-oo daari;
z-sar-e-khwaish gozar bayad kard.
pus nakhastin

[Agar tou sirf tark-e-jahan kay zariay

Oss takk pohnchna chahta hai tuo yeh naakafi hai;

pehley tojhey apney sar ki qorbani deyna parrey gee.]
If, the world being wholly spurned,
unto Him thy mind is turned,
first of all the things to do is thy own life to forgo.

Goftamash dar dil-e-mun Laat-o-Manat ast bassey;

goft ein bottkadah ra zir-o-zabar bayad kard.

[Mien ney oss sey kaha keh meyrey dil mein

bohat sey Laat-o-Manat bassey hoay hein;
oss ney kaha oss bottkaday ko teh-o-bala karna hoga.]
Ah, within my heart, said I, yet unbroken idols lie:
Then this temple, answered he, must be shattered utterly!
(Translated by A.J. Arberry)
13th August, 2013


The last part of this volume comprises of quatrains from the last book
of Allamah Iqbal, the Armoghan-e-Hijaz. In these four liner poetical works,
the poet discusses some of the salient aspects of life and the related issues in
the light of Islamic teachings. All the quatrains are translated by Qazi Ahdul
Before explaining the Message of Islam pertaining to the selected issues
he submits to the Muslims in these words:


Majoo az mun kalaam-e-arifanah;
keh mun daaram sarisht-e-aashiqanah.
Sarishk-e-lalah gon ra andarein bagh;


bifishaanam cho shabnam danah danah.

[Mojh sey matasawwafanah kalaam ki ummeid nah rakhh;

mien aashiqanah sarisht rakhhta hon.
(Mien shear naheeh kehta, balkeh)
apney khoon amaiz aansoon ko shabnam ki tarah
iss bagh mien qatrah qatrah tapkata hon.]
Seek not of me the gnostics-verse and prose,
as I hold the nature of faithful beaux.*
The poppy like tears in this garden main,**
I am flowing like dew drops grain by grain.***
(*Pronounce bouz; lovers.
**In the main; for the most part, on the whole.
***Garden; viz. country.)
[Translated by Qazi Ahdul Kabir]

) (

Ba-Haq dil bund-o-raah-e-Mostafa (S.A.W.) rao.

[Allah Taala sey dil laga aur Hazoor-e-Akram (S.A.W.) ki itbaa kar.]
Tie your heart with Allah Taala and follow the Holy Prophet (S.A.W.).

Beh manzil kosh manind-e-meh-e-nau;
darein neili faza her dum fazon shuo.
Moqam-e-khwaish agar khwahi darein deir;
ba-Haq dil bund-o-raah-e-Mustafa
(S.A.W.) rao.

) (

) (

[Niay chaand ki manind manzil takk pohnchney ki koshish kar;

iss fazaey neilgon mein her dum barrhta ja.
Agar tou bottkhanah (-e-dunya) mein apna moqam paana chahata hai;
tuo Allah Taala sey dil laga
aur Hazoor-e-Akram (S.A.W.) ki itbaa kar.]
Be nearer to the aim like a moon new;
seek the higher heights with efforts anew.
A place in this lane if you wish to make;
make a tie with God in the Prophets wake.*
(*Basic ideas Seek a tete-a-tete with God in the Prophets wake. The
ultimate aim of each faithful (without distinction of cast and creed) is tete-atete with God or the Wisal-i-Ilahi, for which Raza-j-Ilahi is a must. The


Namaz, Roza and Zikr are the necessary vehicles through which we strive to
achieve the ultimate aim of Visal-j-llahi. (Tete.a-tete of God is more
appropriate than union here). Raza-i-Ilahi, means) pleasure of God.)
[Translated by Qazi Ahdul Kabir]

Cho mouj az behar khod baalidah-um mun;
bakhod misl-e-gohar paecheedah-um mun.
Az aan Nimrod ba mun sargaran ast;

beh tameer-e-Haram koshidah-um mun.

[Mien mouj ki manind apney samandar sey othha hon;

aur moti ki manind apni nashv-o-noma per matwajah raha hon.
Nimrud iss leay mojh sey naraaz hai;
keh mein Haram ki taamir mein koshan hon.]
My selfs own sea gave a rise to me;
it sharpend my wits like pearls in sea.
On me that Nimrod is boiling with rage;
Im trying to build up Harems image.
(Bakhud paecheedgan; According to a contemporary scholar it means to
fortify and cultivate ones own self; strong thing of ones own ego. I also
understand its meanings are self seeing (though literal meanings are selfwrithings Self coiling viz, the philosophers and other thinkers.)
[Translated by Qazi Ahdul Kabir]



Biya saqi bagardaan saatgin ra;
bifashaan ber duo geeti aastein ra.
Haqiqat ra beh rinday faash kardand;

( )

keh Mulla kum shinasad rumz-e-Deen ra.

[Saqi! Othh aur jaam-e-maey aagay barrha;

duonon jahanon per apna daaman jhaarr dey.

(Iss dour mein) mojh jaisey rind per
haqiqat faash ki gaeyi hai;
kiyuonken Mulla raaz-e-Deen samajhney sey qaasir hai.]
Come O bearer* and move the cup of Wine**;
and leave the worlds both under long veils line***.
He raised all the curtains before this sot;
the codes of His Path the Mullah knew not.
(*Bearer means Iqbals own preceptor and religious guide.
**Wine among mystics of Indo-Pakistan and Persia is the terminology used
for spiritual guidance. The mystics of East are wont to talk in esoterics to
avoid an air of pride and boasts.
***I have added long veils line (after leave the worlds both) to convery the
true sense of this Persian phrase. Iqbal clarifies this sense in line 3 of this
quatrain. (viz. curtains of pride, pomp and show, criticism, jealousy etc.
common with entire mankind).
[Translated by Qazi Ahdul Kabir]


Biya saqi niqab az rokh ber afgan;
chakeed az chashm-e-mun khoon-e-dil-e-mun.
Beh aan lehnay keh ney Sharqi nah Gharbi ast;
nawaey az moqam-e-La takhaf zun.

) (

[Saqi! Othh apney chehray sey niqab othha (aur deikhh);

meyrey dil ka khoon meyri aankhhon sey tapak raha hai.

Aur moqam la-takhaf sey iss laey mein;
nawa-raiz ho, jo nah Sharqi hai, nah Gharbi.]
Come O bearer and raise the veils aside;
cause my hearts blood dripping from the eyes side.
From a tone which gives no East or. West trace;
send a no fear note from the no fear place.*
(*Send a La takhaf note from its place, was the best literal translation (Latakhaf means fear not) as it was addressed to Moses by God.)
[Translated by Qazi Ahdul Kabir]


Baroon az seinah kash takbir-e-khod ra;

bakhak-e-khwaish zun ikseer-e-khod ra.
Khudi ra geer-o-mohkam geer-o-khosh zei;

)( ) (


( )
madeh dar dast-e-kas taqdir-e-khod ra.

[Apney seinah sey (naarah-e-) takbir bahar nikaal (zoban per la);
aur apni (iss) ikseer ko apni khak per daal.
Khudi ko pakarr, mazbooti sey pakarr aur khosh reh;
apni taqdir kissi aur kay haath mein nah dey.
(khod apni taqdir bun)]
Raise from thy bosom a Call of God Great;
hit thy own exir on thy dusty fate.
Gaurd thy ego ever, lead a life nice;
to none give thy luck at any great price.*
(* From thy own dust (dusty fate) make thy own nexir:
A call of God Great; viz. Takbir of Arabic.)
[Translated by Qazi Ahdul Kabir]

Musliman az khudi mard-e-tammam ast;
bakhakash ta khudi meerad ghulam ast.
Agar khod ra mataa-e-khwaish daani;
nigah ra joz bakhod bostan haraam ast.


[Musliman, khudi (kay istihkaam) sey insan-e-kamil banta hai;

oss kay badan mein khudi mur jaaey, tuo woh ghulam hai.
Agar tou apney aap ko apni mataa jaaney;
(tou yeh noktah samajh jaaey keh)
apney allawah kissi aur per tawajoh markooz karna haraam hai.]
From self a Muslim is man perfect;
he is slave when it dies in heart in fact.
If you take thy self, a priceless lot;
to look save Thee is a tabood thought.
[Translated by Qazi Ahdul Kabir]

Muslimanan keh khod ra faash deidand;
beh her darya cho gohar aarmeidand.
Agar az khod rameedand andarein deir;

) (

) (

! )
bajan-e-tou keh murg-e-khod kharidand.

[Woh Musliman jinnhon ney apney aap ko


poori tarah deikhh liya;

woh her daryaey (moseebat) mein
gohar ki manind por-sakoon rehey.
Laikan agar woh iss bottkhanah (-e-dehar) mien
apney aap sey garaizan rehein;
tuo, teyri jan ki qasam!
Onnhon ney (apney haathon) apni mout kharidi.]
As long the Muslim, in self can peep;
like pearls they rest in the oceans deep.
From ego if you ran in this fane;
your own death you buy for lifes bargain.*
(* Basic thought: Thus the Egos price he forgot
when he took his own life with own hands then.)
[Translated by Qazi Ahdul Kabir]

Kashoodam pardah az rooey taqdir;
mashau nomeid-o-raah-e-Mustafa (S.A.W.) geer.
Agar bawar nadaari aanchih goftam;

) (

z-ein bagaraiz-o-murg-e-kafirey meer.

[Mien ney taqdir kay chehray sey pardah othha diya hai;

na-ummeid nah ho aur Hazoor-e-Akram (S.A.W.) ki rah ikhtiyar kar.

Laikan agar tojhey meyri baat ka eitibaar naheen;
tuo Islam chhorr aur kafir ki mout mur.]
The veils of thy fortune lo! I ope;
take the Prophets path give up no hope.
If you believe not whatever I say;
give up the faith and die in Kafirs way.
[Translated by Qazi Ahdul Kabir]

Beh Turkaan bostah dar-ha ra koshaadand;
banaey Misriyan mohkam nehaadand.
Tou hum dastey bidamaan-e-khudi zun;
keh bey oo molk-o-Deen kas ra nadaadand.

) (

[Turkon kay leay bund darwazey khhol diay gaey;

Misriyuon ki buniyad mostahkim kar di gaeyi.
Tou bhi khudi ka daaman pakarr;
oss kay baghair (kabhi) kissi ko molk-o-Deen naheen mila.]
Now all the shut doors for Turks are ope;
the Egypts base would be firm I hope.
You give a rap too at the Egos door;

none knew without it his faith and lands lore1

(*The poet is explaining the condition of Turks during 1922 AD., when they
were surrounded all over by difficulties and so the Egyptians slater on.
Land and Fold; country and faith.)
[Translated by Qazi Ahdul Kabir]

Her aan quomay keh mi-raizad bahaarash;
nasaazad joz beh boo-haey rameidah.
Z-khakash lalah mi-rooeyd wlaikan;

) (


qabaey daarad az rung paridah.

[Her (zawal pazir) quom, jiss ki bahaar ja choki ho;

onnhi khoshbon ko seinay sey lagaey rakhhti hai
jo khatam ho choki hai.
Oss khak sey (gul-e-) lalah ogta tuo hai, magar,
oss ki qabaey (sorkh) ka rung orra hoa hota hai.]
A nation whose spring falls to decay;
she always craves for the good old days.
A poppy grows though from her dusty gems;
it also takes a gown of fading stems.*


(*Here poppy means a young man (of that nation), when every young man
of a nation falls a prey to disappointment and makes no efforts for his
revival. As such the nations can regain their lost prestige by efforts alone.)
[Translated by Qazi Ahdul Kabir]

Khoda aan millatey ra sarwari daad;
keh taqdirash badast-e-khwaish banawisht.
Beh aan millat sarokaarey nadaarad;

keh dehqanash baraey digaraan kisht.

[Allah Taala sirf issi quom ko sardari ataa farmatey hein;

jo khod apney haath sey apni taqdir likhhti hai.
Allah Taala aisi quom sey koeyi sarokaar naheen rakhhtey;
jiss ka dehqaan dosaron kay leay khheiti bota hai.]
God gave that nation a sway oer lands;
who shaped her fortunes with her hands.
With that nation he keeps no links;
whose farmer tills for others drinks.
[Translated by Qazi Ahdul Kabir]


Z-Razi hikmat-e-Quraan biaamoz;
chiraghey az chiragh-e-oo ber afroz.
Walley ein noktah ra az mun fra-geer;


keh natwaan zeistan bey musti-o-soz.

[(Bey shak) Razi sey Quraan Pak ki hikmat seikhh;

oss kay chiragh sey apna chiragh jala.
Laikan mojh sey yeh noktah samajh ley;
keh musti-o-soz (ishq) kay baghair
zindah naheen raha ja sakta.]
From Razi thus learn the Qurans insight;
from his lamp he lit up his own lamps light.
But a point from me you must learn hence;
that cant be life, lacking flame and trance.*
(*No life is life without the Prophets flame of love burning in his heart.)
[Translated by Qazi Ahdul Kabir]
Khudi :


Kassey keh ber khudi zadd la-ilah ra;
z-khak-e-mordah rooeyanad nigah ra.
Madeh az dast damaan chonein mard;



keh deidam dar kamandash mehr-o-meh ra.

[Jiss ney apni khudi per la-ilah ki zarb lagaeyi;

oss ney apni mordah khak (badan) sey nigah paida kar li.
Aisey shakhs ka daaman nah chhorr;
mien ney mehr-o-meh ko oss ki kamand (tasaraf) mein deikhha hai.]
Who makes Ego firm by Lailahs tie;
from lifeless sands can make a seeing eye.
Lose not ever that mans greatest boon;
in whose reach I see the Sun and Moon.*
(*Iqbal has been looking for a fit man always
and here he pinpoints the qualities of that great man.)
[Translated by Qazi Ahdul Kabir]

Tou ay nadaan dil-e-aagah daryaab;

bakhod misl-e-niyagaan raah daryaab.

Chisaan Momin konad poshidah ra faash;

( )

z-La moujood illallah daryaab.

[Ay nadaan! Tou dil-e-agah hasil kar;

(aur) apney bazorgon ki manind
apney aap takk rasaeyi hasil kar.

Momin poshidah raazon ko kis tarah faash karta hai;

yeh noktah la-moujood illallah sey seikhh.]
O ignorant man get a knowing heart;
in wake of thy elders learn thy own part.
Flow can a momin tell His Secret act;
from La got the Allahs positive fact.
[Translated by Qazi Ahdul Kabir]

Dil-e-tou dagh-e-penhaney nadaarad;
tabb-o-taab-e-Muslimaney nadaarad.
Khiyaban-e-khudi ra daadaheyi aab;
az aan darya keh toofaney nadaarad.


) (


( )

[Teyra dil (mohabat ka) dagh-e-penhan naheen rakhhta;

yeh Musliman (kay dil) ki chamak aur hararat sey khali hai.
(Kiyuonkeh) tou ney khudi kay khiyaban ko
iss darya sey sairaab kiya hai,
jo baghair toofan kay hai.]
Thy heart keeps not that hidden scar.
A Muslims shine it lacks so far.
You always water the Soil of Ego;
from a lake which knows no furious flow.*
(Literal: From a lake which knows no flood
and great wave which sweeps every thing.)
[Translated by Qazi Ahdul Kabir]
Ana-al-Haq :

Ana-al-Haq joz moqamey Kibriya neist;
sazaey oo Chalipa hust ya neist.
Agar fardey bagoeyad sar-zanash beh;
agar quomey bagoeyad narawa neist.




[Ana-al-Haq sirf moqam-e-Kibriya hai;

(koeyi insan kehey tuo) oss ki saza Salib hai ya naheen?

(Iss sawal ka jawab yeh hai keh)
agar fard ana-al-Haq kehey tuo woh qabal-e-saza hai;
laikan agar quom kehey, tuo jaaiz hai.]
A place of I am God is Gods own place.
This sin takes to gallows* or no disgrace?
If one man says this reprove at this wrong;
if a nation says, then you get along.
(*This sin takes to gallows or just gets grace.
It refers to Ana-al-Haq of Mansoor Hallaj.)
[Translated by Qazi Ahdul Kabir]

Beh aan millatey ana-al-Haq saazgar ast;
keh az khoonash num her shakhsaar ast.
Nehan andar jalal-e-oo jamaley;
keh oo ra nah sepeher aeinah-dar ast.

) (


( )

) (

[Ana-al-Haq kehna oss millat ko zaib deyta hai;

jiss ka khoon (nehaal-e-bagh ki) her shakh ki abiyari karta hai.
Jiss kay jalal mein jamal nehan hai;
kiyuonkeh nou aasman (saari kainat)
issi (ki jolaniyuon) kay aeinah daar hein.]
I am the God suits to that nation lone;
whose bloods moisture feels each branch grown.
In whose power hids a beauty queer;
to him the nine heavens are servants clear.
[Translated by Qazi Ahdul Kabir]

Miyan-e-ummataan wala moqam ast;
keh aan ummat duo-geeti ra imam ast.
Niyasayad z-kaar-e-farinash;

) (
keh khwab-o-khastagi barooey haraam ast.

[Aisi ummat, ummaton mein boland martbat hai;

kiyuonkeh woh duonon jahanon ki sardar hai.

Woh (her dum) naeyi takhliq mein masroof rehti hai;

neind aur takaan oss per haraam hai.]
Among nations large she holds a place great;

that race is the leader of both worlds fate.

From her novel acts, new miracles breed;
to dream and weaken is banned in her creed.
[Translated by Qazi Ahdul Kabir]

Wujoodash shoalah az soz-e-daroon ast;
cho khas oo ra jahan-e-chund-o-choon ast.
Konad sharah-e-ana-al-Haq himmat-e-oo;

) (



pey her Kun keh mi-goeyad Yakun ast.

[Iss ummat ka wujood apney soz-e-daron kay

bais shoalah ki manind hai;

yeh jahan-e-asbaab-o-aadaad iss kay (shoalah kay)

saamney khas ki manind hai.
Iss ki himmat (kay kaarnamon)
sey ana-al-Haq ki wazahat hoti hai;
woh jabb kun kehti hai tuo yakun iss ka saath deyta hai.
(aisi quom jo kaam shoroa karti hai,
ossey paya-e-takmil takk pohnchati hai).]
From her inner verve* that race is a flame;


to her the world charms is a worthless game.

What means by Im God her efforts define;
her each Kun/be says Yakun/become an object fine.
(*What is Soz-i-Daroon (inner flame of love or inner verve of faithful is
further defined by Iqbal in Javed Namah, under the beading of Afghani
(Syed Jamaluddin Afghani) and Piyam-i-Mashriq: 1). He is making efforts
from Inner verves flame, From bonds of East and West to one worlds
frame. 2). My heart is lit up from inner flame; from blood tears my eye
views the worlds frame. 3). To secrets of life they are almost blind, They
brand the loves pathos to deranged mind. 4). Like moths how long you lead
fools life; how long you wont face the lifes hard strife. 5). Burn thy self
once with thy inner flame; round ones fire how long you move sans aim.)
[Translated by Qazi Ahdul Kabir]

Parad dar wosaat-e-gardoon-e-yaganah;
nigah-e-oo beh shakh-e-aashiyanah.
Meh-o-anjam gariftar-e-kamandash;



) (

[Woh faza ki wosaaton mein yaganah perwaaz karti hai
(onn mein khho naheen jaati);
oss ki nigah (hamaishah) apney aasiyanah ki shaakh per rehti hai
(maqsood ko naheen bhoolti).

Woh meh-o-anjam ko apni kamand ka aseer banati hai;

zamaney ki taqdir oss kay haath mein hai.]
Like a unique race thus she flies in space;
with eyes ever set on her centres base.
The moon and stars in her lassos reach;
lies in her hand the fate of age each.
[Translated by Qazi Ahdul Kabir]

Beh baghban andalibey khosh safiray;
beh raaghan jorrah-e-baazey zood geeray.
Ameer-e-oo beh sultani faqiray;

( )

faqir-e-oo beh darvaishi ameeray.

[(Aisi ummat) baghon mein khosh awaz andaleeb hai;

laikan paharron kay daaman mein
woh nar baz ki tarah shikar per jhapatti hai.
Oss kay ameer sultani mein faqir hein;
aur oss kay faqir dervaishi mein ameer hein.]
In gardens lawn he is song bird sweet;
in jungles a hawk with ruthless heat.
Her king in power is a poor mans base;

her poor man in want has a kingly grace.

[Translated by Qazi Ahdul Kabir]

Bajaam-e-nau kohan maey az saboo raiz;
farogh-e-khwaish ra ber kaakh-o-koo raiz.
Agar khwahi samara az shakh-e-Mansoor;
beh dil la ghalib illallah
fruo raiz.

[Apney naey jaam mein saboo sey porani sharab
(Islam kay dour-e-awwal ki) daali;
pher apni chamak damak sey
mehal aur koochay roshan kar dey.
Agar shakh-e-Mansoor sey phhal hasil karna chahta hai;
tuo apney dil per la ghalib-a-illallah
ka naqsh monaqash kar.]
Fill the old wine in the New Age bowl.
Cast the selfs light on hills and lands whole.
If you wish to eat fruits from Mansoors bowl;
say none save Allah can rule the world whole.*
(*Basic thought: Take the worlds order in you own hand;
throw other Gods from your hearts land.)
[Translated by Qazi Ahdul Kabir]


Sufi-o-Mulla :


Griftam hazrat-e-Mulla torsh roost;
nigash maghz ra nashinasad az post.
Agar ba ein Muslimani keh daaram;


mera az Kaabah mi-raanad haq-e-oost.

[Mana keh maulana sahib budmizaaj hein;

mana keh onn ki nigah chhilkay kay andar sey

maghaz ko naheen pehchanti.
Laikan agar woh mojh jaisey Musliman ko;
Kaabah sey bahar nikaal dein,
tuo oss mein woh haq bajanib hein.]
The Mullah and Sufi are cross in deed;
his eye seldom sees the pitch in its seed.
If this is the faith which I have in me;
to oust me from Kaaba a right has he.
[Translated by Qazi Ahdul Kabir]

Farangi siad bost az Kaabah-o-Deir;
sada az khanqahan raft la-ghair.
Hiqayat paish-e-Mulla baaz goftam;


) (

' '

''! !
doa farmood ya Rabb aaqibat khair.

[Farangi ney Kaabah-o-Deir

(duonon jagah) sey (loug) shikar kar leay;

khanqahon sey sada othhi keh woh ghair naheen.
Maulana sahib ki khidmat mein shikayat ki;
tuo onnhon ney doa kay leay haath othha diay:
Elahi! Oss ki aaqbat khair ho!]
When the English subdued the mosque and fane;
no aliens are they, said the convents brain.
I told my fears to a Mullah when;
make his end well, he just prayed then.1
(Convent: Khanqah or monastry.)
[Translated by Qazi Ahdul Kabir]


Beh bund-e-Sufi-o-Mulla asseri;
hayat az hikmat-e-Quraan nageeri.
Beh ayaatish tera kaarey joz ein neist;
keh az Yasin oo aasan bimeeri.

[Tou Sufi-o-Mulla ki qiad mein gariftar hai;

Quraan Pak sey zindagi hasil naheen karta.
Iss ki ayaat sey tojhey sirf itna sarokar hai;
keh murtey waqt Yasin parrh ley,
ta-keh jan aasani sey nikal jaaey.]
To Mullah and Sufi thou art a slave;
from insight of Quran no life you crave.
You need verses only at time of grief; that
Yasin would give death pangs a relief.
[Translated by Qazi Ahdul Kabir]

Z-Quraan paish-e-khod aeinah aawaiz;
digargoon koshtah-e-ein az khwaish bagaraiz,
Trazooey baneh kirdar-e-khod ra;



) (
qiyamat-haey paishin ra ber angaiz.

[Quraan Pak kay aeinah mein apney khad-o-khaal deikhh;

tou yaksar badal choka hai, apney aap sey graiz kar.
Apna kirdar janchney kay leay
(Quraan-e-Pak ka) trazoo saamney rakhh;
aur pher sey (dour-e-awwal ki sei) qiyamatein barpa kar dey.]
Through the mirror of Quran see thy deeds;
how changed it thee, change the life you lead.
Thus weigh in a scale thy actions and thought;
get a sweeping change as the elders brought.
[Translated by Qazi Ahdul Kabir]

Z-mun ber Sufi-o-Mulla salamey;
keh paigham-e-Khoda goftand ma ra.
Walley tawil-e-shan dar hairat andaakht;
(S.A.W) ra.

( )( )


[Meyri taraf sey Sufi-o-Mulla ko salam pohnchey;

keh onnhon ney humein Allah Taala ka paigham sonaya.
Magar iss kalam ki jo taawil onnhon ney ki;
oss ney Allah Taala, Jibril (A.S.) aur Janaab Rasool-e-Pak (S.A.W.)
sabb ko hairat mein daal diya.]
I salute the Mullah and Sufi old;
who gave me the message of God as told.
It tilled with wonder the meaning he drew;
which God, His Prophet and Gabe never knew.
[Translated by Qazi Ahdul Kabir]


Z-dozakh waiz-e-kafir garey goft;
hadisey khosh-ter azooey kafirey goft.
Nadanad aan ghulam ahwal-e-khod ra;
keh dozakh ra moqam-e-digarey goft.

( )


[Eik waaiz-e-kafir gar ney

(jo baat baat per dosaron ko kafir kehta thha)


dozakh ki baat ki;

magar kafir ney oss sey bhi dilchasp baat kehi:
Yeh ghulam (shaid) apney ahwaal naheen jaanta;
jo dozakh ko auron ka moqam batata hai.
(ghukami ki dozakh ki zindagi hai)]
On hell kafir-maker Mullah spoke;
on which a kafir in a nice way broke.
That slave knows not where he would go?
Who is sending the rest in heirs long row.
[Translated by Qazi Ahdul Kabir]

Moridey khod shinasey pokhtah kaarey;
beh piray goft harf-e-naish daarey.
Bamurg-e-natammamey jan spordan;

gariftan rozay az khak-e-mazarey.

[Eik pokhtah-kaar aur khod shanas morid ney;

apney pir sey yeh teekhhi baat ki:
Khak-e-mazar sey rozi hasil karna;
apney aap ko murg-e-natammam kay sapord karna hai.


(aisa shakhs nah zindah hai, nah mordah).]

A well read disciple asked his guide;
with a word in which a sting did hide.
To die for a life will it well behave?
To make ones living from bones of a grave.
[Translated by Qazi Ahdul Kabir]


Pisar ra goft piray khirqah baazey;
tera ein noktah bayad harz-e-jan kard.
Beh Nimrodaan ein dour aashna baash;

( )

z-faiz-e-shan-e-Brahimi tawaan kard.

[Eik paishah-war pir ney apney baitey sey kaha;

tojhey yeh noktah achhi tarah sey yaad rakhhna chahiay:
Iss duor kay Nimrodon sey dosti rakhh;
(kiuyunkeh) onn kay faiz sey
Brahimi ka dhong rachaya ja sakta hai.]
Thus spoke to his son a guide in patched robe;


I tell thee a point after whole lifes probe.

To Nimrods of this age, know by face;
by Gods grace live with the Abrams grace.
[Translated by Qazi Ahdul Kabir]



Bakaam-e-khod digar aan kohnah maey raiz;
keh bajaamash nirzadd Molk-e-Pervaiz.
Z-ashaar-e-Jalal-ud-Din Rumi;

) (

[Apney halaq mein pher wohi porani sharab ondail;

jiss ka eik jaam Sultanat-e-Pervaiz sey barrh kar hai.
Jalal-ud-Din Rumi (R.A.) kay ashaar;
harim-e-dil ki diwar per aawaizan kar ley.]
Pour in thy self that old wine again;
his one cups worth is more than a reign.
Keep the verses of Rumi in thy brain;
and paste them around the hearts walls again.

[Translated by Qazi Ahdul Kabir]


Bageer az sagharash aan lalah rungay;
keh taseerash dehud laaley beh sungay.
Ghazaley ra dil-e-sheray babakhshad;

) (

bashaweid dagh az az posht-e-palangay.

[Rumi (R.A.) kay saaghar sey

woh lalah rung sharab ley;

jiss ki taseer sung ko laal ataa karti hai.

Jo hiran ko sher dil bana deyti hai;
aur cheetay ki posht sey dagh dho daalti hai.]
Take from his cup those poppy like stems;
whose one sip can turn a stone into gem.
The heart of a lion who gave to the deer;
who shaved the black spots from a panthers rear.
[Translated by Qazi Ahdul Kabir]



Nasibay bordam az tabb-o-taab-e-oo;
shabam manind-e-roz az kokab-e-oo.
Ghazaley dar biyabaan Haram bein;

( )( )

keh raizad khandah-e-sher az labb-e-oo.

[Mien ney ossi ki chamak aur tapash sey hissah paya hai;
issi kay sitarey ney meyri raat ko
dinn ki tarah roshan kar diya hai.
(Abb) biyaban-e-Haram mein (oss) ghazaal ko deikhh;
oss kay labbon per sher ki sei moskarahat hai.
(apni taraf asharah hai)]
From his verve and heat I got a good share;
my night was a day from that bught stars flare.
See a gazelle on Harems desert sands;
he smiles like a lion on oasis or lands.
[Translated by Qazi Ahdul Kabir]


Sarapa dard-o-soz aashanaseyi;
wisal-e-oo zoban-dan jodaeyi.
Jamal-e-ishq geerad az naey oo;
nasibay az jalal-e-Kibriyaeyi.

) (

[Rumi (R.A.) ka kalaam sarapa dard-o-soz-e-mohabat hai;

oss ka wasl, hijr ka tarjmaan hai.
Oss kay naghmon ki badoulat, jamal-e-ishq;
Jalal-e-Kibriyai ki shaan rakhhta hai.]
Being full of pathos and passions heat;
his tete-a-tete thus had the pangs sweet treat.
By flute gets beauty of His Loves sweet light;
a gift and share good of His Glory and Might.*
(*Tete-a-tete, private conversation between two persons. (here it is wisal-illahi). Treat; something that comes unexpected, especially something that
gives pleasure, not often enjoyed.
Here Iqbals wants self on tete-a-tete differs from other mystics. It is neither
pantheism nor neo-platonism as enunciated by Plotinus (Plotinus) 205-270
A.D. in Alexandira postulating a single source (God) from which all forms
of existence emanate and with whom the soul seeks mystical union. It is also
called Hama andar Wajud (all within His Being) or wahdat-is-shahud.
His self goes higher to both, higher than fana-fihlah (destruction or
elimination within God).
Here poets self wants to achieve Baqa Billah (permanence! everlasting life
with God. This is the highest stage for a faithful when the self feels his entity
alongwith the Gods (presence) vision. As such in his tete-a-tete of God the
self is still conscious of long period of separation from that place, the place
of souls in the heavens (Alam-i-Arwah). Iqbal is hinting here to those sweet

pangs of separation (a) Wisal-i-ou; (his tete-a-tete) (b) Zubandan-i- (having

the tongue, the ken of the feeling of), Judai, (separation). Flute; (his songs of
lover message of love, poesy of amatory, his poesy full of love of God.)
[Translated by Qazi Ahdul Kabir]

Girah az kaar ein nakarah waa kard;
ghobar-e-rehgozar ra kimiya kard.
Ney aan naey nawazey pakbaazey;

) (

mera ba ishq-o-musti aashna kard.

[Oss ney mojh nakarah ki moshkilat hul kar dein;

mojh jaisey ghobar-e-rah ko kimiya bana diya.
Iss pakbaz naey nawaz kay naghmon ney
mojhey ishq-o-musti (ki doulat) sey aashna kar diya.]
He solved many ties I had to face;
he gave to ways dust* his exirs grace.
The tone of this flutist, tender heart hence;
made me conscious of Love and fervour sense.
(*Ways dust the poet himself.)
[Translated by Qazi Ahdul Kabir]



Barooey mun dar dil baaz kardand;
z-khak-e-mun jahaney saaz kardand.
Z-faiz-e-oo gariftam eitibaarey;
keh ba mun maah-o-anjam saaz kardand.

( )

[Mojh per dil kay darwazey khhol diay gaey;

meyri khak sey eik niya jahan taamir kiya gaya.

Mien ney Rumi (R.A.) kay faiz sey woh martabah paya;
keh abb chaand sitarey meyri mowafqat mein chaltey hein.]
To me his hearts door was always ope;
from my dust he caused a worlds new hope.
From his grace I got a grace and trust.
For me he tamed the Moon and Stars first.*
(*Moon and stars here it means the angels of fate (who are the proctors of
fate as well) or those who are living heavens became my supporters.)
[Translated by Qazi Ahdul Kabir]


Khiyalash ba meh-o-anjam nashinad;
nigahash aan sooey pervin babeinad.
Dil-e-bitaab-e-khod ra paish-e-oo neh;

az seimaab cheenad.


) (

) (

[Oss ka fikr (bolandi mein) meh-o-anjam ka hum-nashin hai;

oss ki nigah suriya (jo bolandi kay leay mashhoor hai)
kay oss jaanib deikhhti hai.
Apna dil bey taab oss kay saamney paish kar;
Rumi (R.A.) ka dum paarey sey bey taabi chon leyta hai.]
His thought thus flies with stars and moon rays;
his eye thus views beyond milky ways.
Lay thy restive heart at his fluid tune;
from his quick silver get a quick calm soon.*
(*If you shake a restive heart it gets content. As such the poet is seeking
Rumis shaking for a content, peace and tranquility.)
[Translated by Qazi Ahdul Kabir]


Z-Rumi geer asrar-e-faqiri;

keh aan faqr ast mehsood-e-amiri.
Hazr z-aan faqr-o-dervaishi keh azooey;


rasidi ber moqam-e-sar baraizi.

[Faqiri kay asrar Rumi (R.A.) sey seikhh;

oss kay faqr per ameeri rashk karti hai.
Aisey faqr-o-dervaishi sey bach;

jo tojhey aajizi-o-darmandgi kay moqam per pohncha dey.]

Take secrets of content from Rumis call;
that content is envied by rich men all.
Be cautious from content which may take thee,
to a place of bow1down and sheer slavery.
[Translated by Qazi Ahdul Kabir]

Khudi taa gasht mehjoor-e-Khodaeyi;
beh faqr aamokht adaab-e-gadaeyi.
Z-chashm-e-must Rumi waam kardam;
saroorey az moqam-e-Kibriyaeyi.

( ) ( )


[Jabb khudi ney khodaeyi chhorr di;

tuo oss ney faqr ko gadaeyi kay aadab sikhhaey.

(Magar) mien ney Rumi (R.A.) ki chashm-e-must sey;
moqam-e-kibriaeyi ka saroor qarz liya hai (pa liya hai).]
When self is deprived from godly tint;
the content then gets a beggars print.
From Rumis drunk eyes I borrowed a trance,
to taste a sweet joy of his godly glance.
[Translated by Qazi Ahdul Kabir]


Maey roshan z-taak mun fruo raikht;
khosha mardey keh dar damanam aawaikht.
Nasib az aatishey daaram keh awal;

) (

) (
Sinai az dil-e-Rumi ber angaikht.

[Meyrey angoor sey roshan sharab tapak rehi hai;

khosh nasib hai woh shakhs jiss ney meyra daaman thhaam liya.
Mien ney bhi iss aatish (-e-ishq) sey hissah paya hai;
jo Sinai (R.A,) ney pehley pehal

Rumi (R.A.) kay dil mein bharrkaeyi hai.]

That bright wine scattered from my wineyard;
who hung to my shirt, got the lucks award.
To Rumi I owe a share of his flame,
which Sinai took first and earned great fame.
[Translated by Qazi Ahdul Kabir]



Tou ay baad-e-biyaban az Arab khaiz;
z-Neil Misriyaan moujay ber angaiz.
Bago Farooq ra paigham-e-Farooq;
keh khod dar faqr-o-sultani biya-amaiz.

( ) ( )

) (

[Ay baad-e-sehra! Arab sey othh;

aur Misriyuon kay Darya-e-Neil mein sey eik mouj othha.

(Pher) Farooq (Shah-e-Misar) ko
Farooq-e-Azam (R.A.) ka yeh paigham pohncha;


keh woh apney andar faqr-o-sultani ko mila dey.]

O deserts breeze rise from Arabs sky;
from Egypts Nile raise a new wave high.
Give Farooqs message to King Farooqs race;
how content is mixed with the kingships face.
[Translated by Qazi Ahdul Kabir]


Khilafat faqr ba-taj-o-sarir ast;
zehay doulat keh payan napazir ast.
Jawan bakhta! Madeh az dast, ein faqr;
keh bey oo padshahi zood meir ast.


[Taj-o-takht kay bawajood faqiri ho,
tuo ossey khilafat kehtey hein;
khosha woh doulat (-e-khilafat) jissey kabhi zawaal naheen.
Ay jawan bakht padshah!
Yeh faqr haath sey nah dey;
kiyuokeh iss kay baghair padshahat jald fana ho jaati hai.]
The Faqr and Caliphate with Kings Crown shine;
a great wealth this is which never declines.
O Young king! Leave not the contents boon;
sans it the kingship ends very soon.

[Translated by Qazi Ahdul Kabir]


Jawanmardey keh khod ra faash beinad;
jahan-e-kohna ra baaz farinad.
Hazaran anjuman andar tawafash;

keh oo baa khwaishtan khalwat gazinad.

[Woh jawanmard jo apney aap ko

aashkara deikhh leyta hai;

wohi iss jahan-e-kohnah ko az sar-e-nau paida karta hai.

Hazaron anjumanein oss ka tawaf karti hein;
kiyuonkeh woh apney andar khalwat gazein hota hai.]
A young man who peeps in his ego deep;
can make a world anew on old worlds heap.*
Around his circle lo! Are thousand leagues;
in selfs reading though a solace he needs.**
(*Can fill the world with justice.
**It probably means worshipping the God.)
[Translated by Qazi Ahdul Kabir]



Beh rooey aql-o-dil bakoshaey her dar;
bageer az pir-e-her maeykhanah saaghar.
Dar-aan kosh az niaz-e-seinah perwar;

) (

keh daaman pak daari aastin tar.

[Aql-o-dil kay saamney her darwazah khhol dey;

her maeykhaney kay pir sey saaghar ley.
Magar iss niazmandi ki badoulat jo dil ki tarbiyat karti hai;
koshish kar keh teyra daaman (gonahon sey) pak
aur teyri aastin aansoon sey tar rehey.]
For sense and hearts sake leave each door ajar,
take a cup thus from every sects bar.
Make all the efforts with love and heart pure;
to lead a chaste life with no greed and lure *
(*It has been taken from a verse of Amir Khisro, known as Nightingale of
India (Tooti-e-Hind).) Although he was a minister in the court of the king yet
he passed his whole life in the company of great disciples and favourite of
Hazrat Nizam-ud-Din Aulia of Delhi whose annual anniversary is still
celebrated with all the pomp and show by the Congress Government of India
under the State patronage; the Prime Minister and President of India make
their presence at his tomb.)
[Translated by Qazi Ahdul Kabir]


Khonak aan millatey ber khod rasidah;
z-dard-e-jostjoo na-rameedah.
Drakhsh-e-oo teh-e-ein neilgoon charkh;

cho taighey az miyan bairoon kashidah.

[Mobarak hai woh millat jiss ney apney aap ko pa liya;

jissey dard-e-jostjoo ney kabhi chian sey nah baithhney diya.
Iss neilgon aasman kay neichay,
oss ki chamak yuon hai
jaisey miyan sey khhinchi hoeyi talwar.]
How happy is the race who wins her goal,
who never took rest for that purpose sole.
See her shine and sheen beneath this sky;
like a sword drawn out and unfurled high.
[Translated by Qazi Ahdul Kabir]

Chih khosh zadd Turk malahey saroodey;


rokh-e-oo ahmarey chashmash kaboodey.

Beh darya gar girah aftad beh kaaram;
bajoz toofan nami-khwaham kashoodey.

[Oss Turk mallah ney, jiss ka chehrah arghwaani

aur ankhhein neilgon thhein,
kaya khoob geet gaya keh:
Agar darya kay andar
mien kissi moshkil mein gariftar ho jaon;
tuo sirf toofan he sey oss ka madawa chahta hon.]
That Turkish seaman how sang a song gay;
his purple face beamed with eyes blue gray.
When I see a gale my heart then regales;
to tempest time ties my hardihood hails!*
(*Iqbal uses girah (a tie) for whirl pool, a storm.)
[Translated by Qazi Ahdul Kabir]


Jahangeeri bakhak-e-ma sarishtand;
imamat dar jabeen-e-ma nawishtand.
Daroon-e-khwaish banigar aan jahan ra;

keh tokhamash
dar dil-e-Farooq kishtand.

( )

[Hakoomat hamari khak mein gondhi hoeyi hai;

imamat hamari paishani per raqam hai.
Apney andar oss jahan ko abad kar;
jiss ka beej Farooq-i-Azam (R.A.)
kay dil mein boya gaya thha.]
The world rule is destined to my own dust;
the worlds guidance writ on my forehead first.
In thy bosom see the whole worlds map,
whose seed was sown first in Farooqs lap.
[Translated by Qazi Ahdul Kabir]


Kassey koo danad asrar-e-yaqin ra;
yakkey bein mi-konad chasham-e-duo bein ra.
Biya mi-zanad choon noor-e-duo qindeel;
minadaish iftiraaq-e-molk-o-Deen


( )

[Jo shakhs aiman-o-yaqin ka bhaid jaanta hai;

woh apni duo-bein ankhh ko yakk bein banata hai.
Deen-o-watan kay (iftiraaq sey parishan nah ho;
(Islam mein) onnhein duo qindeelon kay noor ki tarah
apas mein mila diya hai.]
To certitude truth* who so ever knew,
with two eyes he had had the oneness view.
As we often join two lamps in need
be cautious from rift in home and creed.
(* Certitude secret amounts to certitude truth.)
[Translated by Qazi Ahdul Kabir]

Muslimaney keh khod ra imtihan kard;
ghobar-e-raah-e-khod ra aasman kard.
Sharar-e-shouq agar daari nigahdar;

keh baoey aaftabey mitawaan kard.

[Woh Musliman jiss ney apni salahiyaton ko aazmaya;


oss ney apney ghobar-e-rah ko

aasman ki bolandi takk pohncha diya.
Agar teyrey andar mohabat ka sharar moujood hai,
tuo oss ki hifazat kar; kiyuokeh,
oss sey sooraj ka kaam liya ja sakta hai.
(saarey jahan ko roshan kiya ja sakta hai).]
A Muslim who tested his own ego first;
he took to the heavens his pathss own dust*.
Keep an eye on, if you hold the love flame;
with that you could make the whole world tame.
(*His paths own dust; the poet himself; those who followed his path.)
[Translated by Qazi Ahdul Kabir]

Shoaraey Arab

Bago az mun nawakhwaan-e-Arab ra;
bahaey kum nehadam laal-e-labb ra.
Az aan noorey keh az Quraan gariftam;

) (

) (

sehar kardam-o-sei saalah shabb ra.

[Arab kay shoara ko meyri taraf sey keh duo;


mien ney labb-e-laalein (rawaiti mehboob)

ko bohat kum ahmiyat di hai.
Albatah iss noor sey jo mien ney Quraan Pak sey hasil kiya hai;
mien ney (Hindi Musliman ki) eik suo tees salah lambi raat ko
sobh mein tabdil kar diya hai.]
To Arab* poets sweet on my part say,
I shun to versify on red lips gay.
From a beam I had of Holy Books light;
after hundred years nights I see a dawn bright.
(*Iqbal is advising Arab poets to give up love poetry (ode) of beautiful
women as he was seeing a change to good after one hundred thirty years
continuous decline of Arab world.)
[Translated by Qazi Ahdul Kabir]

Beh jahan-ha faridam haaey-o-hoo ra;
kaff-e-khak shamordam kakh-o-koo ra.
Shawud rozay harif-e-behar-e-por shor;


) (

z- aashobey keh daadam aabjoo ra.

[Mien ney Muslimanon ki zindagi mein

shor-e-ishq bapa kar diya hai;


mien ney dunivi maal-o-mataa ko

mothhi bhar khak (ki manind bey woqaat) qarar diya hai.
Mien ney (Hindi Musliman ki) iss chhoti sei nadi
ko jo toofan ataa kiya hai;
oss sey yeh eik roz behar-e-por shor ki harif bun jaaey gi.]
I caused in his soul a verve* a heat;
to cottage or castle** a dust I treat.
This brook may once vie a noisy seas*** pride;
as I gave this brook**** a passion of tide.
(*Here it means verve for the love of the Prophet (S.A.W.)
and the good people.
**Cottage or castle means every place of world.
***Noisy sea means big powers of the world.
****Abjoo; brook; here it means a small nation,
as compared with sea or a big power.)
[Translated by Qazi Ahdul Kabir]

Tou hum bagozar aan surat nigaari;
majoo ghair az zamir-e-khwaish yaari.
Babagh-e-ma ber aawordi per-o-baal;
Musliman ra badeh sozey keh daari.

) (

[(Ay shaer-e-Arab!)

Tou bhi (rawaiti mehboobon ki) surat nigaari chorr;

sirf apney Zamir sey dosti rakhh.
Tou ney hamarey (Isalm kay) bagh mein per-o-baal nikaaley hein;
teyrey pass jo soz hai,
ossey Musliman ki zindagi mein bhar dey.]
You leave making now the portraits on wall;
be friendly with conscience and Egos call.
Since you got growth in my nations lawn;
fill your songs flame in their brain and brawn.*
(*In the above twin couplets Iqbal is addressing the Arab poets and then to
the Arab youth not to hang portraits of film stars and other beauties on
their walls.)
[Translated by Qazi Ahdul Kabir]

Bakhak-e-ma dilley, dar dil ghumay hust;
hanooz ein kohnah shakhey ra numay hust.
Beh afsoon honar aan chashmah bakoshaey;
daroon her Musliman zamzamey hust.



) (


[Hamari khak (badan) mein dil

aur dil kay andar ghum (-e-ishq) moujood hai;
abhi (Islam ki) iss shakh-e-kohnah mein numi hai.
Her Musliman kay andar Zamzam ka chashmah moujood hai;
tou apney fun kay zor sey ossey jaari kar dey.]
My heart has a grief*, and dust has a heart;
yet this old branch claims His moists great part.
With thy skills magic cause a fount so;
in each Muslim lies a fountain lo!
(*Grief: It means love of the Prophet S.A.W.)
[Translated by Qazi Ahdul Kabir]

Musliman bandah-e-Moula safaat ast;
dil-e-oo sirrey az asrar-e-Zaat ast.
Jamalash joz beh noor-e-Haq nah beini;


) (
keh asalash dar zamir-e-kainat ast.

[Musliman aisa bandah hai,

jiss mein apney aaqa ki sifaat moujood hein;
oss ka qalb Zaat (Bari Taala) kay asrar
mein sey eik ser hai.

Haq Taala kay noor kay baghair

oss ka jamal naheen deikhha ja sakta;
kiyuokeh oss (kay jamal) ki asal
zamir-e-kainat mein hai.]
Of virtues of God Muslim has a part;
like secrets of God a secret is heart.
I saw not his beauty save of Gods own;
in the cosmos conscience his roots are grown.
[Translated by Qazi Ahdul Kabir]

Badeh ba khak-e-oo aan soz-o-taabey;
keh zaiyad az shabb-e-oo aaftabey.
Nawa aan zann keh az faiz-e-tou oo ra;

digar bakhshad zouq-e-inqilabey.

[Tou oss ki khak ko woh soz aur chamak ataa kar;

keh oss ki raat sey aaftab namodar ho jaaey.
Tou aisa naghmah chhairr keh teyrey faiz sey;
ossey duobarah zouq-e-inqilab ataa ho jaaey.]
Give to his dust that flame and might;
which brings into being a sun from night.
Hit a tune and tone due to whose grace;

he gets a new verve from worlds new face.

[Translated by Qazi Ahdul Kabir]

Muslimani ghum-e-dil dar kharidan;
cho seimab az tapp-e-yaraan tapeidan.
Hazoor-e-millat az khod dar gozashtan;
digar bang-e-ana-al-millat kashidan.

( )

) (

[Muslimani, ghum-e-dil kharidna; aur doston ki taklief sey

paarey ki tarah bey chain rehna hai.
(Muslimani) apney aap ko millat mein gom kar kay;
ana-al-millat (mien millat hon) ka naarah boland karna hai.]
A Muslim you were named for griefs bargain;
to be restive for friends in pains and strains.
He cares not for hlmself in nations cause;
he shouts I am Ummah from every clause.
[Translated by Qazi Ahdul Kabir]


Kassey koo faash deid asrar-e-jan ra;
nabeinad joz beh chashm-e-khod jahan ra.
Nawaey aafarein dar seinah-e-khwaish;

) (

( )

baharey mitawaan kardan khazan ra.

[Jiss kissi ney apni jan kay asrar ko faash deikhh liya;
woh sirf apni nazar sey dunya ko deikhhta hai.
(khod soch samajh kar raaey qaim karta hai,
dosaron sey maroob naheen hota).
Tou apney seinah mein aisi nawa paida kar
(jo bahaar ka payamber ho);
(Isalm ki moujoodah) khazan ko
bahaar mein tabdil kiya ja sakta hai.]
On whom were opened the secrets of soul;*
with his own eyes** he sees the cosmos whole.
Make in thy heart his loves cosy room;
and turn the autumn to vernal bloom.
(*Soul means self. ** Not through others point of view.)
[Translated by Qazi Ahdul Kabir]


Nigahdar aanchih dar aab-o-gill-e-tust;
sarwar-o-soz-o-musti hasil-e-tust.
Tehi deidam sabooey ein-o-aan ra;
maey baqi beh meinaey dil-e-tust.

( )!

( )

[(Ay Musliman!) Jo kochh teyri aab-o-gill (nehaad) mein hai,

oss ki hifazat kar; (aur samajh ley keh)
saroor-o-soz-o-musti teyra maqsood hai.
Mien ney sabb kay saboo khali deikhhey hein;
agar kochh sharab baqi hai tuo teyri meinaey dil mein hai.]
So guard the nature of thy mud and dust;
a bliss, trance and burning for thee is must
I see empty bowls of the nations whole;
a lasting wine lasts in thy hearts own bowl.
[Translated by Qazi Ahdul Kabir]

Shabb ein koh-o-dasht seinsh taabey;


nah darooey morghakey ney mouj-e-aabey.

Nagardad roshan az qindeel rehbaan;
tou maidani keh bayad aaftabey.

) (


[Yeh seinah jala deyney waaley koh-o-dasht;
jahan nah parindah (per maarta) hai,
nah kaheen pani (nazar aata) hai.
Onnhein raahib kay chiragh sey roshan naheen kiya ja sakta;
(tum khoob jaantey ho keh) onn kay leay aaftab chahiay.]
The hill and desert night* defies thy day;
the birds and waves know not their old songs gay.
This world wont lit up from the hermits lamp;
Thy sun light is needed in every camp.
(*This is an illusion to godless men.)
[Translated by Qazi Ahdul Kabir]

Niko mi-khwan khat-e-seimaey khod ra;
badast aawar rug-e-fardaey khod ra.
Cho mun pa dar biyaban-e-Haram neh;
keh beini andaro pehnaey khod

) (

[Apni paishani ki lakeeron ko achhi tarah sey parrh;

aur (onn ki madad sey) apney mostaqbil ki rug ko qaboo mein kar ley.
Meyri tarah Haram kay maidan mein qadam rakhh;
ta-keh tou iss kay andar apni wosaat ko deikhh sakkey.]
Read the clear writing on thy foreheads slate;
find out a way to change thy future fate.
Like me find a way on the Harems land;
to know thy worth true, thy own grit and sand.
[Translated by Qazi Ahdul Kabir]

Ay Farzand-e-Sehra

Sehar gahaan keh roshan shoud dar-o-dasht;
sada zadd morghay az shakh-e-nakhilay.
Frau hul khaimah ay farzand-e-sehra;

keh natwaan zeist bey zouq-e-raheelay.

[Sobh kay waqt jabb abadi-o-sehra mein roshni phhail gaeyi;


tuo darakht ki shakh sey perinday ney aawaz di:

Ay farzand-e-sehra! Khaimah chhorr!
Zouq-e-safar kay baghair koeyi zindagi naheen.]
When all the desert sides were bright from dawn;
from tree a bird tuned to a youth in lawn.
O deserts son! Leave thy tent with haste;
you lead a dull life which lacks journey taste.
(In the above three quatrains (twin couplets) the poet has addressed an
immaculate son of the desert, a young Muslim, free from the impure taints
of city life. In the next couplets he has addressed the upper strata, the
intellectuals, the teachers and philosophers of the desert land.)
[Translated by Qazi Ahdul Kabir]

Arab ra Haq dalil-e-caravan kard;
keh oo ba faqr khod ra imtihan kard.
Agar faqr-e-tehi dastaan ghayoor ast;

( )

jahaney ra teh-o-bala tawaan kard.

[(Qroon-e-oola mein) Allah Taala ney

Arab ko qafley ka salar banaya;

kiyuonkeh oss ney faqr kay zariah apney aap ko azmaya.

Agar bey mayah lougon ka tariqah ghayoor ho;


tou oss sey saari dunya ko teh-o-bala kiya ja-sakta hai.]

The Truth chose Arab for caravans lead;
on faqr since he tested his own selfs breed.
If the poors content with envy is green*;
his growth can upset the whole worlds scene.
(*Here green means flourishing, in figurative sense. It means full of vigour
as we say (keep a mans memory green). He lives to a green old age,
although looking green with envy also means pale or sickly looking.)
[Translated by Qazi Ahdul Kabir]

Dar aan shabb-ha kharosh sobh-e-fardast;
keh roshan az tajali-haey Seinast.
Tun-o-jan mohkam az baad-e-dar-o-dasht;

taloa-e-imtaan az koh-o-sehrast.

[Sehra ki raaton mein aaney waali sobh ka gholgholah hai;

kiyuonkeh yeh raatein Seina ki tajaliyat sey munawwar hein.
Koh-o-sehra ki hawa badan aur rooh duonon ko mohkam karti hai;
(yehi wajah hai keh) naeyi ummaton ka zahoor
koh-o-sehra sey hota hai.]
Those nights had the uproar for futures dawn;
being lit up with light of the Sinais lawn.


Thus the desert life made their brawns and brains;

arid nations arose Crom those desert lanes.
[Translated by Qazi Ahdul Kabir]

Tou chih daani

keh darein gard sawarey bashad.

[Tojhey kaya maaloom ho sakta hai

keh iss gard-o-ghobar mein koeyi sawar penhan ho.]

Make not a face wry on the humbles eye;
hark! A rider comes from dust soaring high.
(The above mentioned verse and couplet is the heading
and also a synopsis of the remaining 10 verses of Iqbal.)

Digar aein-e-taslim-o-raza geer;
tariq-e-sidq-o-ikhlaas-o-wafa geer.
Mago shearam chonein ast-o-chonan neist;

janoon-e-zirakey az mun fara geer.

) (
[Eik baar pher taslim-o-raza;

aur sidq-o-ikhlas-o-wafa ka tariq apna.

Yeh nah kaeh keh meyra shear yuon hai

aur yuon naheen hai;

balkeh onn mein jiss janoon-e-zirak (ki taalim) hai,
woh ley ley.]
Learn the ways to win His pleasure and grace;
be truthful to Him and whole human race.
Take me not poet in this or that sense;
look my passions depth from the wisdoms lens.
[Translated by Qazi Ahdul Kabir]

Chaman-ha z-aan janoon-e-veranah gardad;
keh az hungamah-ha biganah gardad.
Az aan hooey keh afgandam darein shehar;
janoon manid walley farzanah


[Woh janon jo tojhey hungamon sey bey-ganah nah kar dey;

oss sey chaman veraan ho jaatey hein.
Magar mien ney iss shehar mien hoo ki sada lagaeyi hai;
iss sey janon (qaim) rehta hai,
magar iss mein farzaangi aajati hai.]
If a craze consumes the gardens face;

and saps its beauty and social grace.

I poured a verve and roar, in this town* lanes;
will leave a craze yet to sharpen their brains.
(*City of Lahore)
[Translated by Qazi Ahdul Kabir]

Nakhastein lalah sobh-e-baharam;
piya pey sozam az daghey keh daaram.
Bachashm-e-kum mabein tunhaeym ra;
keh mun sadd caravan-e-gul dar kinaram.

) (

[Mien aghaaz-e-bahaar ka pehla gul-e-lalah hon;
aur (Millat-e-Islamia kay) ghum kay dagh sey
mosalsal jall raha hon.
Mojhey akailey pa-kar haqarat ki nazar sey nah deikhh;
phhoolon kay sainkarron carvaan meyrey aaghosh mein hein.]
The poppy of my dawns first vernal tide;
is burning alone from a scar I hide.
So under rate not my verves lone part;
see caravans* budding from my heart.
(*Here caravan means a nation.)
[Translated by Qazi Ahdul Kabir]


Perishanam cho gard-e-rehgozarey;
keh ber dosh-e-hawa geerad qararey.
Khosha bakhtay-o-khurram rozgarey;

keh bairoon ayad az mun shehsawarey.

[Mien aisey ghobar-e-rah ki manind parishan hon;

jissey hawa othhaey phertri hai.
Kaya khosh nasibi ho-gi aur kaisa mobarak zamanah ho-ga;
jabb meyrey iss ghobar kay andar
sey koeyi shehsawar zahir ho-ga.]
So scattered Im like dust of the way;
on the wings of storms I cannot stay.
How august and happy would be that day;
when a ride is born from my own clay.*
(*Here Iqbal forecasts that a superman will appear
to guide the destiny of nation.)
[Translated by Qazi Ahdul Kabir]


Khosh aan quomey perishan rozgarey;
keh z-ayad az zamirash pokhtah kaarey.
Namoodash sirray az asrar-e-ghaib ast;
z-her gardey baroon na-ayad sawarey.

) (

[Woh perishan haal quom kitni khosh nasib hai;

jiss kay andar sey koeyi pokhtah-kaar (leader) paida ho.
Aisey shakhs ka zahar hona
asrar-e-ghaib ka eik raaz hai;
kiyuonkeh her ghobar kay andar sey
sawar zahir naheen hota.]
How lucky a nation whom wheel of fate;
had caused a wonder through a leader great.
His birth a secret of a secret hand;
who would change her fate in a manner grand.
[Translated by Qazi Ahdul Kabir]

Beh behar-e-khwaish choon mouj tapeidam;
tapeidam taa beh toofaney rasidam.
Digar rungay azein khosh-ter nadeidam;

) (

) (

)( )(

bakhoon-e-khwaish tasweerash kashidam.

[Mien apney (afkaar kay) samandar

mein mouj ki tarah tarrapta raha;
tabb kaheen ja kar mein ney

(aaney waaley) toofan ki jhalki deikhhi.

Pher mien ney apney khoon sey
iss toofan ki tasweer khhainchi;
kiyuonkeh mojhey iss (rung) sey
behtar (rung) kaheen nazar nah aya.]
In selfs own sea, Im thus a restive wave;
till my waves in tempest to Coast would lave.
I found no better cast than my own face;
with my own blood his picture I trace.
[Translated by Qazi Ahdul Kabir]

Nigahash por konad khali saboo-ha;
dawanad maey beh taak-e-roz-ha.
Z-toofaney keh bakhshad raigani;

harif-e-behar gardad aabjoo-ha,



[Iss shehsawar ki nigah he sey

khali saboo por ho jaatey hein;

woh aarzoo kay angoor mein sharab dourra deyta hai.
(dilon mein aarzoein machalney lagti hein).
Jo toofan woh yuonhi barpa kar deyta hai;
oss sey nadiyan samandar kay
madd-e-moqabil bun jaati hein.]
His glance* would fill up the empty bowl**;
he runs the wills wine*** in vines veins whole.
His storms**** and gales are a God gift free;
he made a small brook, rival of sea.
(*His glance: Glance of super man.
**Empty bowls: From love of the Prophet and mankind.
***Wills wine: New hopes.
****Storms verve and vigour of love and cravings.
A brook; a small nation. Sea a big power.)
[Translated by Qazi Ahdul Kabir]

Cho ber geerad zamam-e-caravan ra;
dehadd zouq-e-tajali her nehan ra.
Konad aflaakiyan ra aanchonaan faash;
teh-e-pa mi-kashad neh aasman ra.


[Jabb woh shahsawar qafley ki qiyadat sanbhalta hai;

tuo her poshidah (aarzoo) ko zouq-e-tajali ataa karta hai.
Woh aasman walon kay raaz iss tarah faash kar deyta hai;
keh nou kay nou aasman iss kay qadmon mein bichh jaatey hein.]
The caravans reins he would take when;
he gives vision taste to each hidden then.
He makes so much bare the heavenly hosts;
that all nine skies would be tinder his force.
[Translated by Qazi Ahdul Kabir]

Mobarakbad kun aan pak jan ra;
Keh z-ayad aan ameer-e-caravan ra.
Z-aaghosh chonein farkhandah maader;
khajalat mi-dehum Hoor-e-Janan ra.

( )

[Mobarak-baad kay qabil hai woh pak jan (maan)
jiss ney aisey ameer-e-carvaan ko janam diya.
Aisi khosh bakht maan ki aaghosh

jannat ki Hooron ko sharamsar karti hai.]

To that holy mother I greet with pride;
from whom will be born the caravans guide.
On the lap of, that fortunate dame,
the paradise nymphs would feel a shame.
[Translated by Qazi Ahdul Kabir]

Dil andar seinah goeyad dilbarey hust;
mataey aafrin gharatgarey ra.
Bagosham aamad az gardoon dum-e-murg;
shagoofah choon fruo raizad barey hust.

[Meyrey seinah mein jo dil hai,

woh kehta hai keh aisa mehboob rahnuma,

jo quom kay leay sarmayah paida karney wala
aur iss kay zakhmon ko door karney wala ho ga, moujood hai.
Murtey dum mojhey aasman sey yeh aawaz sonaeyi di;
keh jabb kali jharrti hai, tuo zaroor phhal aata hai.]
The heart in my chest says that leader
who cares and is an asset for the nation exists.

I heard a voice at the time of my death:

When flowers are shed; the fruit comes out.
[Translated by Qazi Ahdul Kabir]


Arab khod ra beh noor-e-Mustafa (S.A.W.) sokht;
chiragh-e-mordah Mashriq ber afrokht.
Walaikan aan khilafat rah gom kard;

( ) ( )

keh awwal Mominan ra shahi aamokht.

[(Dour-e-awwal kay) Arabon ney

apney aap ko noor-e-Mustafa (S.A.W.) sey munawwar kiya;

Mashriq kay bojhey hoay chiragh ko roshan kiya.
Magar abb onnhon ney woh khilafat gom kar di hai
jiss ney pehley pehal Muslimanon ko padshahat sikhhaeyi thhi.]
The Arabs gained a lot from Prophets light;
that the dead lamps of East, too became bright.
But the Caliphate lost that path and force;
and taught the Momin first the Kingships course.


[Translated by Qazi Ahdul Kabir]


Khilafat ber moqam-e-ma gawahi ast;
haraam ast aanchih ber ma padshahi ast.
Malookiyat hamah makr ast-o-nairung;

) (
khilafat hifz-e-namoos-e-Elahi ast.

[Khilafat hamarey moqam (-e-boland) per gawahi dey rehi hai;

jissay padshahat kehtey hein, woh hamarey leay haraam hai.
Padshahat sarasar makr-o-faraib hai; jabb keh
khilafat Namos-e-Elahi (ikhlaq-e-aala) ki mohafiz hai.]
Take the Caliphates witness with a heed;
as the kingship is banned in our creed.
A trick is the kingship with each new face;
the Caliphate but was the Gods own grace.
[Translated by Qazi Ahdul Kabir]


Dar aftad ba malookiyat Kalimay;

faqirey bey kullahey, bey galimay.
Gehey baashad keh baazi-haey taqdir;
bageerad kaar-e-sarsar az nasimay.


[Kabhi koeyi Kalim, jo kullah aur godrri kay baghair;

faqiri shan rakhhta hai, padshahat sey takra jaata hai.
(aur ossey tabah kar deyta hai). Yeh bhi taqdir kay khheil hein;
keh kabhi nasim sey sarsar ka kaam ley liya jaata hai.]
A Moses grapples with kingdoms all;
and threatens tyrants though means are sina!
It happens oft that the wheel of fate;
turns a light breeze into tempest great.
[Translated by Qazi Ahdul Kabir]

Hanooz andar jahan Adam ghulam ast;
nizamash khaam-o-kaarash natammam ast.
Ghulam-e-faqr-e-aan geeti penahum;


) (

keh dar Deenash malookiyat haraam ast.


) (

[Dunya mein abhi takk insan (insan ka) ghulam hai;

oss ka nizam (-e-hayat) khaam
aur oss ka maqsood (-e-hayat) namokamil hai.
Mein iss Geiti Panah (S.A.W.) kay faqr ka ghulam hon;
jiss kay Deen mein padshahat ko
haraam qarar diya gaya hai.]
The Adam is slave in this world yet;
yet his order raw, weak and poor set.
I am his page, who sheltered each Age;
who banned in my faith to keep a page.
[Translated by Qazi Ahdul Kabir]

Mohabat az nigahash paidar ast;
slookash ishq-o-musti ra ayyar ast.
Moqamash abdoho aamad walaikan;
jahan-e-shouq ra perwardigar

) (

) (

) ( ) (

[Mohabat Aap (S.A.W.) ki nigah sey paidari hasil karti hai;

Aap (S.A.W.) ki bataeyi hoeyi raah-e-salook,

ishq-o-musti kay leay miyar hai.

Aap (S.A.W.) ka moqam Abd-o-Ho bataya gaya hai,
magar Aap (S.A.W.) jahan-e-shouq (-o-musti)
kay pervardigar hein.]
The Adam is slave in this world yet;
yet his order raw, weak and poor set.
I am his page, who sheltered each Age;
who banned in my faith to keep a page.
[Translated by Qazi Ahdul Kabir]


Beh molk-e-khwaish Usmani ameer ast;
dilash gah-o-chashm-e-oo basir ast.
Napindaari keh rast az bund-e-Afrang;
hanooz andar talism-e-oo aseer

) (

[Turk-e-Usmani apney molk mein khod hokmaran hai;

woh dil-e-agah aur chashm-e-beina rakhhta hai.
Magar yeh gomaan nah kar keh woh
Afrangiyuon ki qiad sey nikal choka hai;
abhi takk woh onn kay

talism (-e-Maghrabiyat) ka aseer hai.]

In the Ottoman reign, the Turks are free;
he holds conscious heart, with insight to see.
On freedom of the West they do not boast;
they are captives yet of his Charming toast.
[Translated by Qazi Ahdul Kabir]

Khonak mardan keh sehar-e-oo shikastand;
beh paimaan-e-Farangi dil nabostand.
Mashuo noummeid-o-ba khod aashna baash;

( )!

keh mardan paish az ein boodand-o-bostand.

[Mobarak hein woh loug

jinhon ney Afrangi ka sehar torr deya;

aur iss kay quol-o-qarar per eitibar nah kiya.
Aisey mard pehley bhi thhey aur abb bhi hein;
(ay Turk-e-Usmani!) Tou na-ummeid nah ho
balkeh apney aap ko pehchan.
(tou bhi yeh kaam kar sakta hai).]
How daring were they who broke his charms;


who paid no heed to his pledges warm.

Get not despaired, have thy egos own view;
what did the past nations you also do.
[Translated by Qazi Ahdul Kabir]

Beh Turkaan aarzooey tazah daadand;
banaey kaar shan-e-deigar nehadand.
Walaikan koo Muslimaney keh beinad;

) (

) (

niqab az rooey taqdirey koshadand.

[Turkon ko (Maghrabiyat ki) naeyi aarzoo di gaeyi hai;

onn kay kaam ki mokhtalif boniyad rakhhi gaeyi hai.
Laikan (onn mein) aisa Musliman kahan hai;
jo yeh deikhhey keh (Islam kay dour-e-nau) ki
taqdir sey pardah hata deya gaya hai.]
The fate thus gave to Turks a verve anew;
and gave them a base for a build up new.
Where are those Muslim who could behold?
The meanings of fate which God had told.*


(*It means when the Turks decided to keep their freedom at any cost, God
came to their help. In this quatrain the poet wants to say that the nations
make their own destinies.)
[Translated by Qazi Ahdul Kabir]


Behal ay dokhtarak ein dilberi-ha;
Musliman ra na-zaibad kafiri-ha.
Maneh dil ber jamal-e-ghazah perward;
biyaamoz az nigah

! ) (

[Baiti! Dilbari ka yeh andaaz (aaraish-o-zeenat) chhorr dey;

Musliman ko kafri zaib naheen deyti.
Aisey hosn sey dil nah laga,
jo ghazah ka marhoon-e-mannat ho;
balkeh nigah sey gharat gari seikhh.]
Learn O daughterling this loveliness trend;
to Muslim suits not the heathens blend.
You need not a beauty of rouge and scent;
with the chaste eyes teach thy charming bent.*


(*Iqbal has used Gharat Gari again in line 4 which means robbery. In
amatory language of this sub-continent and Persia, it means loveliness.)
[Translated by Qazi Ahdul Kabir]

Nigah-e-tust shamshir-e-Khodadad;
beh zakhmash jan-e-ma ra Haq ba-ma daad.
Dil-e-kamil ayyar aan pak jan bord;
keh taigh-e-khwaish ra aab az haya daad.

)( :

[Teyri nigah shamshir-e-Khodadad hai;

issi kay zakham sey Haq Taala ney hamari jan ataa ki hai.
Sirf wohi iffat maab (khatoon) qalb-e-kamil shikar karti hai;
jo apni taigh (-e-nigah) ko haya sey aabdar banati hai.]
A God-given sword thy glance to thee;
whose wounds thus gave my full right to me.
The heart of great sage that holy soul took;
as she tempered her sword with bashful look.
[Translated by Qazi Ahdul Kabir]


Zamirash asr-e-hazir bey niqab ast;
koshadash dar namood-e-rung-o-aab ast.
Jahan-taabi z-noor-e-Haq biyaamoz;


keh oo ba sadd tajali dar hijab ast.

[Dour-e-hazir ka zamir ayyan hai;

iss (zamir) ki koshaad rung

aur chamak damak ki namood mein hai.

Magar tou Allah Taala kay noor sey
jahan ko monawwar karna seikhh;
jo sadd-ha tajaliyat kay bawajood hijab mein hai.]
At last modern age shows her conscience lo!
They feel quite happy with false pomp and show.
A tip for worlds tight learn from His light;
with hundred visions who hids from sight.
[Translated by Qazi Ahdul Kabir]

Jahan ra mohkami az ummahat ast;
nehaadashan amin-e-momkinaat ast.

Agar ein noktah ra quomay nadanad;

nizam-e-kaar-o-barish bey sabaat ast.

[Dunya ki paidari maon (kay dum qadam) sey hai;

kiyuonkeh onn ki nehaad momkinat ki amanat-dar hai.
(Maon ki goad sey aisey bachay paida hotay hein,
jin ka zariah momkinat kay darwazey khholtey hein).
Jo quom yeh noktah naheen samajhti;
oss ka nizam-e-hayat darhum berhum ho jaata hai.]
The world is stable from the mothers grace;
her kind nature guards the whole human race.
To this point if the nations didnt get;
the whole world order would soon up set.*
(*Here a mumknat means the mankind, all possible (created things).
It also means possibilities but it does not apply here.)
[Translated by Qazi Ahdul Kabir]

Mera daad ein khird perwar janooney;
nigah-e-maader pak andar-ooey.
Z-maktab chashm-o-dil-e-natwaan gariftan;

) ( ) (

keh maktab neist joz sehar-o-fassooney.

[Mojhey yeh khird perwar janoon

apni pak teenat maan ki nigah sey mila hai.

Maktab sey chashm (-e-beina)
aur dil (-e-agah) hasil naheen kiay ja-saktey;
kiyuonkeh maktab sehar-o-fason kay allawah
aur kochh naheen.]
That nation is lucky in whose hard race;
a change the world espied on each mans face.
What happend to him in this worlds race;
can be seen now from their mothers face.
[Translated by Qazi Ahdul Kabir]

Khonak aan millatey kaz wardatash;
qiamat-ha babeinad kainatash.
Chih paish ayad, chih paish aftaad-e-oo ra;

tawaan deid az jabeen ummahatash.


( )

[Mobarak hai woh millat jiss kay karnamon kay sabab;

oss kay dour ney kaya qiamatein deikhhein.
Kissi quom ko kaya paish aaney wala hai
aur kaya paish aa-choka hai;
(yeh sabb) oss ki maon ki jabeenon sey
deikhha ja sakta hai.]
This craze she gave me for sharp wits sense;
my kind mothers sacred inner glance.
In schools, my heart and eyes didnt get calm;
no schools are these but magic and charm.
[Translated by Qazi Ahdul Kabir]

Agar pundey z-dervaishey paziri;
hazaar ummat bameerad tou nameeri.
Batooley baash-o-penhan shuo azein asr;
keh dar aaghosh-e-Shabbirey

) (

[Agar tou iss dervaish ki nasihat pallay baandh ley;

tuo hazaar quomein mur jaein, magar tou naheen murey gi.
Syedah Fatama-tu-Zohara (R.A.) bun
aur iss dour sey penhan reh;

ta-keh tou kissi Shabbir ko janam dey sakkey.]

If you pay a heed once, to this poor guy;
may die thousand nations but ye wont die.
Hid from this Age like Batool if you can;
in thy lap too there may be a Hussain.
[Translated by Qazi Ahdul Kabir]

Z-shaam ma baroon aawar sehar ra;
beh Quraan baaz khwan ehl-e-nazar ra.
Tou maidani keh soz qiraat-e-tou;
digargoon kard
taqdir Omar (R.A.) ra.

) (
[Pher Quraan Pak ki talawat sey
ehl-e-nazar ko matasir kar kay;
hamari shaam sey sehar paida kar.
Tou jaanti hai keh teyrey soz-qiraat ney;
Hazrat Omar (R.A.) ki taqdir badal di.]
From my evenings dusk get a dawn new;
to seeing eyes read the Koran anew.
From thy readings flame you know that fate;
had totally changed Omar the Great.*


(*Before embracing Islam, Hazrat Omar (R.A.) heard that her sister
alongwith her husband had embraced Islam. In rage he went to her house
and heard her reciting the Holy Quran, which melted his heart, and he too
joined the fold of Islam.)
[Translated by Qazi Ahdul Kabir]


Chih asr ast ein keh Deen faryaadi oost;
hazaran bund dar azadi-e-oost.
Z-rooey aadmiyat rung-o-num bord;



ghalat naqshey keh az behzadi-e-oost.

[Yeh kaisa zamanah hai

keh Deen iss kay haathon faryaad-konan hai;
iss dour ki azadi mein hazaron bund (penhan) hein.
Iss ki mosawwari kay ghalat naqsh ney;
insaniyat kay chehray ki aab-o-taab khatam kar di hai.]
What is the age? On whom the faith cries;
who puts on it thousand checks and ties.


From Mans face it saps all the healthy signs;

his paintings depict, his evil designs.
[Translated by Qazi Ahdul Kabir]

Nigahash naqshbund-e-kafiri-ha;
kamal-e-sanaat-e-oo Aazeri-ha.
Hazr az halqah-e-bazarganash;

( )
) (


qomar ast ein hamah saudagri-ha.

[Dour-e-hazir ki nigah (andaaz-e-fikr)

kafiranah naqoosh (nazariyat) ki khaliq hai;

iss ki sanaat ka kamal (naey naey) bott ghharrna hai.
Iss dour kay taajiron kay halqah sey bach;
inn ki saari soudagri mehaz qomar baazi hai.]
His glance only paints the heathens shade;
his skills big height are statues he made.
Thus shun the trade circles of his own make;
who plans all business for gambling sake.
[Translated by Qazi Ahdul Kabir]

Jawanan ra bad-aamoz ast ein asr;
shabb-e-Iblis ra roz ast ein asr.
Badamanash misal-e-shoalah paicham;
keh bey noor ast-o-bey
soz ast ein asr.


[Her duor jawanon ko boraeyi sekhhata hai;
iss ki wajah sey Iblis ki raat
roz (-e-roshan) mein tabdil ho choki hai.
Mien oss kay daaman kay saath
shoalah ki tarah lipta hoa hon;
kiyuonkeh yeh duor noor (-e-hadayat)
aur soz (-e-mohabat) sey khali hai.]
To youths of this age he taught evil ways;
it turned the Satans night into his days.
Like flame I make a coil on his face;
as this age lacks all the shine and grace.
[Translated by Qazi Ahdul Kabir]


Musliman faqr-o-sultani behum kard;
zamirash baqi-o-faani behum kard.
Walaikan al-aman az asr-e-hazir;
keh sultani beh Shaitani behum kard.

( )

) (

[Musliman ney faqr aur hokamrani ko yakja kar deya thha;

oss kay zamir mein baqi (aakherat)
aur fani (dunya) akathhey ho gaey thhey.
Laikan asr-e-hazir sey Khoda bachaey;
oss ney sultani aur Shaitani ko akathha kar deya hai.]
The Muslim draws content and kingship close;
he views the man and God in a close pose.
From this Age but I wished to run away;
who has mixed the kingship with Satans way.
[Translated by Qazi Ahdul Kabir]

Chih goeym raqs-e-tou choon ast-o-chon neist;
hashish ast ein nishat-e-andaroon neist.
Beh taqlid-e-Farangi paaey kobi;

beh rug-haey tou aan toghiyan-e-khoon


[Kaya kahon keh teyra raqs

yuon hai aur yuon naheen;

yeh androoni mosarat ka azhaar naheen,
balkeh hashish hai.
Tou Farangiyuon ki taqlid mein
paon sey harkaat karta hai;
magar teyri rugon mein
khoon ka woh josh naheen.]
The dance you now play in this or that way;
is just a drugs kick, a bliss to soul nay.
In wake of whites so? You play feet,
lo! No blood boils ever in thy-own-veins so!
[Translated by Qazi Ahdul Kabir]


Dar sadd fitnah ra ber khod koshaadi;
duo gaamey rafti-o-az pa fataadi.
Brahmin az bottan taaq-e-khod arast;
tou Quraan ra sar-e-taaqey nehaadi.

( )

( ) ( )
[(Ay Musliman) tou ney apney oopar

sainkarron fitnon ka darwazah khhol liya;

tou duo qadam chala aur gir parra.
Brahmin ney tou taaq ko botton sey arastah kar liya;
(magar) tou ney Quraan Pak ko taaq (-nasiyan) per rakhh diya.]
For him, he opened hundred doors for plots;
two steps he only takes and slips in trot.
The Brahmin adorned his idols on arch;
in arch bin you placed the Quran as mark.
[Translated by Qazi Ahdul Kabir]

Brahmin ra nagoeym haich karah;
konad sung-e-garan ra parah parah.
Niayad joz beh zor-e-dast-o-bazo;

( )

khodaey trashidan z-kharah.


[Mien Brahmin ko nikamma naheen kehta;

woh tuo bhaari pathar
ko tokarrey tokarrey kar deyta hai.
(Aakher) zor-e-dast-o-bazoo kay baghair;
pathhar sey khoda naheen trasha ja sakta.]
To Brahmin I say not a useless bloke;
since all heavy stones with efforts he broke.
It cant be achieved save with arms might;
from stone he carves gods to put his hand right.*
(*To put ones right hand; to show ones will and determination.
(for poetic need I reversed right hand to hand right.)
[Translated by Qazi Ahdul Kabir]

Nigah daarad Brahmin kaar-e-khod ra;
nami goeyad beh kas asrar-e-khod ra.
Bamun goeyad keh az tasbih bagozar;

badosh-e-khod bord zonnar-e-khod ra

[Brahmin apney kaam ki hifazat karta hai;

woh apney raaz kissi sey naheen kehta.
Mojhey kehta hai keh tasbih chhorr dey;
magar apna zonnar kandhay sey naheen otaarta.]

A pundit keeps eyes on his own task;

he wont let to know his secret mask.
To me he says Give up counting beads;
for his own neck feels holy threads need.
[Translated by Qazi Ahdul Kabir]

Brahmin goft ber khaiz az dar ghair;
z-yaraan-e-watan nayad bajoz khair.
Bayakk Masjid duo Mulla mi-gunjad;

) ( :


z-afsoon-e-bottaan gunjad bayakk Deir.

[Brahmin ney (mojh sey) kaha:

Ghair (Angraiz) kay darwazey sey othh ja;

hum tumharey ehl-e-watan hein,
hum tumhari bhalai kay sawaey kochh naheen sochtay.
(Waisey tuo) duo Mulla eik Masjid mein naheen samatey;
magar botton kay jadoo say kaeyi Mulla


eik bottkhaney mein samaey hoay hein.

(Hindu kay haami ulma ki taraf asharah hai)]
The Brahmin said leave this white mans door;
from Hindies think not, save good any more.
In one mosque two Mullahs may neer contain;
with magic of gods can live in a fane.
[Translated by Qazi Ahdul Kabir]
Taaleem :

Tabb-o-taabey keh baashad javidanah;
samand-e-zindagi ra taziyanah.
Beh farzandaan biyamoz ein tabb-o-taab;



( )

[Woh tabb-o-taab (hararat-o-chamak) jo hamaishah baqi rehey;

jo asb-e-zindagi kay leay taziyanah ka kaam dey.
(hararat-e-zindagi mein azafah karey)
Apney farzandon ko yeh tabb-o-taab sikhha;
(iss kay baghair)


kitab-o-maktab mehaz afsoon-o-fasanah hein.]

A shine which lasts with beauty and grace;
to lifes mustang a whip for race.
Teach the kids and colts,* a verve and flame;
to books and schools a fiction I name.
(*Kids and colts: New generation.)
[Translated by Qazi Ahdul Kabir]

Z-ilm charah saazey bey godaazey;
bassey khoshter nigah-e-pak baazey.
Niko-ter az nigah-e-pak baazey;
walley az her duo alam bey niazey.


) (

[Oss ilm sey jo dunvi masael tuo hul karey,
magar godaz (mohabat) ataa nah karey;
pakbaaz nigah (jo hawus-e-dunya
sey aaloodah nah ho) kaheen behtar hai.
Magar woh dil jo duonon jahanon sey biniaz ho;
pakbaz nigah sey bhi behtar hai.]
A knowledge which cures but melts not to trance;
far better is the eye with sacred glance.

It looks better yet to the sacred eyes;

a heart who seeks not any earthly ties.)
[Translated by Qazi Ahdul Kabir]

Beh aan Momin Khoda kaarey nadarad;
keh dar tun jan-e-bidaarey nadarad.
Azan az maktab-e-yaraan garaizam;
jawaney khod nigahdaarey nadarad.

) (

[Allah (Taala) oss Momin sey koeyi sarokaar naheen rakhhtey;

jo apney badan mien jan-e-bidaar nah rakhhta ho.
Mien doston kay madrassah sey iss leay garaiz karta hon,
keh wahan aisey naujawan naheen miltay,
jo azmat-e-insani ka ihsaas rakhhtey hon.]
No links with that Momin the God would keep;
who keeps no conscious soul with selfs deep peep.
My friends Maktab way I left that is why;
no youth I found there with self guarding eye.
[Translated by Qazi Ahdul Kabir]

Z-mun geer ein keh mardey kor chashmey;
z-beinaey ghalat beinay niko-ter.
Z-mun geer ein keh nadaney niko kaish;
z-danishmand-e-bey Deenay niko-ter.

[Mojh sey yeh baat sonn ley keh andha Adami;

oss beina sey behtar hai jo moamlaat ko ghalat rung mein deikhhey.
Yeh bhi sonn ley keh naik niyat nadaan shakhs;
iss danishmand sey behtar hai jo Deen-o-aiman sey khaali ho.]
A blind eye is better from eyes crook;
which sees a virtue from evil look.
An ignorant man and a simple guy;
is better than a wise but faithless sly?
[Translated by Qazi Ahdul Kabir]

Azan fikr-e-falak paima chih hasil?
Keh gird-e-saabat-o-siyyarah gardad.
Misal-e-parah-e-abray keh az baad;


beh pehnaey faza-e-aawarah


[Aasmanon takk pohnchney waaley

oss fikr sey kaya hasil;

jo sitaron aur siyyaron kay gird ghhomta hai.

Baadal kay oss tokarrey ki manind jo hawa sey
faza ki wosaat mein awarah pherta rehta hai.]
No use of a thought which measures sky;
but settles like dust or moves like fly.
Like sections of clouds he moves here there;
and wanders in space with draughts of air.
[Translated by Qazi Ahdul Kabir]


Adab pairaiyah-e-nadan-o-danast;
khosh aan koo az adab khod ra biyar ast.
Nadaram aan Musliman-zadah ra dost;


keh dar daanish fazoud dar adab kast.


[Adab, nadaan-o-dana duonon kay leay

libaas ki hasiat rakhhta hai
(bais-e-zinat hai aur ayoob dhanpta hai);
mobarak hai woh shakhs jiss ney
apney aap ko adab sey arastah kiya.
Mien, aisey Muslim naujawan ko pasand naheen karta;
jo aql mein barrha hoa, magar adab sey khaali ho.]
Respect is the dress of a sage or fool;
a lucky man likes to make it a rule.
With that Muslim child I keep no love ehains;
in wisdom who gains in respect who wanes.
[Translated by Qazi Ahdul Kabir]


Tera nomeidi az tifalan rawa neist;
chih perva gar damagh shan rasa neist.
Bago ay sheikh-e-maktab gar badaani;
keh dil dar seinah-e-shan
hust ya neist.

[Ay Sheikh-e-maktab!

Tojhey Musliman bachon sey naummeid hona monasib naheen;


kaya perva agar onn ka damagh taiz naheen.

Agar tojhey maaloom hai, tuo mojhey yeh bata;
keh onn kay seinon mein dil hai ya naheen.]
Why you lose hopes of kids a bit;
if they do not catch a point of wits.
Tell me Maktab Sheikh if you know a lot;
do they keep in bosom a heart or not?
[Translated by Qazi Ahdul Kabir]


Beh por-e-khwaish Deen-o-danish aamoz;
keh tabad choon meh-o-anjam naginash.
Badast-e-oo agar daadi honar ra;


andar aasteinash.


( ) ( : )

[Apni aulaad ko Deen-o-daanish ki taalim dey;

ta-keh iss ka naginah (johar) chaand sitaron ki tarah chamkey.
Agar tou ney oss kay haath mein honar dey diya;
tuo goya iss ki aastin mein yadd-e-baiza rakhh diya.
(Yadd-e-baiza: Chamakta hoa haath; Mosa (A.S.) ka moajazah)]

Teach the offspring wisdom and faiths ken;

their gems would shine like a bright star then.
If you teach him a knack in any skill;
a white hand is hidden in his sleeve still.
[Translated by Qazi Ahdul Kabir]


Nawa az seinah-e-morgh-e-chaman bord;
z-khoon-e-lalah aan soz-e-kohan bord.
Beh ein maktab, beh ein daanish chih naazi;
keh naan dar kaff nadaad-o-jan z-tun bord.


[Oss ney morgh-e-chaman kay seinay sey naghmah chhin liya;

gul-e-lalah kay khoon mein sey oss ka porana soz khatam kar diya.
Tou oss sakool aur oss taalim per kaya fakhar karta hai;
jiss ney rooti tuo nah di,
olta badan sey jan nikaal lee.
(hararat-e-zindagi sey biganah kar diya).]
Who sappd sweet tone of the birds and buds;
who dampd old flame of the poppys blood.*
On this Maktab and wits how can you boast;

which gave him no bread till he gave up ghost.

(*Poppy; the young man. Buds; the garden, the nation)
[Translated by Qazi Ahdul Kabir]


Khodaya waqt-e-aan dervaish-e-khosh-baad;
keh dil-ha az dumash choon ghonchah bakoshad.
Beh tifal-e-maktab-e-ma ein doa goft;

) (


pey naaney beh bund-e-kas mi-fataad.

[Khodaya! Woh dervaish khosh rehey;

jiss kay dum (taalim) sey hamarey dil

ghonchah ki manind khhil othhey (por ummeid ho gaey).
Oss ney hamarey sakool kay bachey ko yeh nasihat ki;
keh rooti ki khatir kissi ki (zehni) ghulami mein nah phhansa.]
The days of that Dervesh O God keep gay;
whose breath opes hearts like buds in-early-May.
To a Maktabs child he prayd in this way;
for bread put him not in some bodys pay.
[Translated by Qazi Ahdul Kabir]



Kassey ko La ilah ra dar girah bost;
z-bund-e-maktab-o-Mulla baroon just.
Beh aan Deen-o-beh aan daanish mapardaaz;

) (

keh az ma mi-bord chash-o-dil-o-dast.

[Jiss kissi ney La ilah (Tawhid) ko

apni girah mein bandh liya;
woh madrassey aur Mulla kay
bundhnon sey azad ho gaya.
Oss Deen-o-daanish kay hasool
mein koshan nah ho;

jo hum sey nigah, dil aur aql chhein ley.]

Who eer tied himself with Lailahs tie;
from Mullahs Maktab he jumpd very high.
To that faith and fire no heed we should pay;
my friends heart and eye from me who took away.
[Translated by Qazi Ahdul Kabir]


Cho mi-beini keh rehzan-e-caravan kosht;
chih porsi carvaney ra chisaan kosht.
Mabaash ayman azan ilmay keh khwani;

keh azoey rooh-e-quomay mitawaan kosht.

[Jabb tou deikhh raha hai keh rehzan ney

qaflah halak kar diya;
pher yeh kiyuon poochhta hai keh
oss ney ossey kis tarah halak kiya.

Jo ilm tou parrh raha hai, oss sey ghafil nah reh;
oss sey pori quom ki rooh halak ki ja sakti hai.]
A caravan was killed, if you eer see;
make not a probe, how it could be.
No use to learn a knowledge and skill;
which murders a nations soul and will.
[Translated by Qazi Ahdul Kabir]



Jawaney khosh gillay rungin kullahey;
nigah-e-oo cho sheraan bey panahey.
Beh maktab ilm-e-maishi ra biyamokht;

) (

mayassar nayadash burg-e-giyahey.

[Woh khoobsurat Muslim naujawan

jo rungin kullah pehnay thha;

jiss ki nigah sheron ki manind bey baak thhi.

Oss ney (rizq ki khatir) sakool
sey bhairron ka ilm seikhha;
magar ossey ghhas ki patti bhi mayassar nah aaeyi.]
A well dressed fighter and handsome guy;
his flaming eyes beamed like a lions eye.
He learnd from Maktab a knowledge of sheep;
he is now craving for few crumbs to keep.
[Translated by Qazi Ahdul Kabir]


Shotar ra bachah-e-oo goft dar dasht;
nami beinam Khodaey charsoo ra.

Pidar goft ay pisar choon pa balaghzad;

) (

) :

shotar hum khwaish ra beinad hum oo ra.

[Oont kay bachay ney sehra mein apni maan sey kaha:
Mojhey tuo kaheen kainat ka malik
(Allah Taala) dikhhaeyi naheen deyta.
Baap ney jawab diya:
(Baitey) jabb paaon phhislta hai;

tuo oont apney aap ko bhi deikhh leyta hai aur Khoda ko bhi.]
To a camel addressed its youngest foal;
no God I have seen in the desert whole.
The father said: Filly thy foot slips when;
you would see thy self, to God also then.*
(*Due to too much load on his back his foot is likely to slip,
of course when he is grown up).
[Translated by Qazi Ahdul Kabir]


Paridan az sar-e-baamey beh baamey;


nabakhshad jorrah-e-bazaan ra moqamey.

Z-nakhchiray keh joz mosht-e-peray neist;
haman behtar keh meeri dar konaamey.


[(Kawwon ki tarah rizq ki khatir)

eik chhat sey dosari chhat takk orrna

nar bazon ko zaib naheen deyta.
Oss shikar sey jo mothhi bhar per
kay sawaey kochh naheen;
yehi behtar hai keh tuo
apney ghhonsley mein mur jaaey.]
If the hawks too fly for roof to roof race*;
amongst the birds of prey they find no place.
For a hunt of few wings and a bit flesh;
it is better to die in aereys mesh.
(*It is below ones dignity to knock door to door for help)
[Translated by Qazi Ahdul Kabir]


Nigar khod ra bachashm meharmanah;
nigah-e-mast ma ra taziyanah.

Talash-e-rizq azan daadand ma ra;

keh baashad per kashoodan
ra bahanah.

) (

[Apney aap ko gehri nazar sey deikhh;

hamari (mohasbah ki) nigah he hamarey leay taziyanah hai.

Rizq ki talash humein iss leay di gaeyi hai;
ta-keh humein apney per khholney ka bahanah millay.
(apni qowwatein azmaney ka mouqaa millay).]
(A hawk said to another hawk as follows):
See thy own self with a seeing eye;
this eye is a whip for us to fly;
This eye is a lash for a hunting dash;
an excuse for wings to pounce in a flash.
[Translated by Qazi Ahdul Kabir]

Nahung ba Bachah-e-Khod

Nahungay bachah-e-khod chih khosh goft;


beh Deen-e-ma haraam aamad keranah.

Beh mouj aawaiz-o-az sahil baperhaiz;

hamah daryast ma ra ashiyanah.

[Eik magarmachh ney apney bachah sey kaya khoob kaha;

hamarey mazahab mein sahil haraam hai.
Moujon sey qowwat azmaeyi kar aur kinarey sey door reh; s
ara darya he hamara ghar hai.]
Thus said to its child a croco:*
with boast; it is banned in our faith to see the coast.
So mix up with waves and shun the coast;
to us the river bed plays a host.
(*Diminitive of crocodile.)
[Translated by Qazi Ahdul Kabir]

Tou dar darya naeh oo dar ber tust;
beh toofan dar fataadan johar-e-tust.
Cho yakk dum az talatum-ha biyasood;

humein daya-e-tou gharatgar-e-tust.


) (

[Tou darya mein naheen balkeh darya teyrey pehlo mein hai;
iss kay toofan sey qowwat aazmaeyi teyri nehaad mein hai.
Agar tou ney eik lamah kay leay
iss (ki moujon) kay talatom sey graiz ikhtiyar kaya;
tuo yehi darya teyri halakat ka sabab bun jaaey ga.]
In sea you are not it lies but in thee;
show thy mettle now and face floods of sea.
If you seek from storms a fast retreat;
this sea within thee will rob thy heat.
[Translated by Qazi Ahdul Kabir]
Khatmah :

Neh az saqi neh az paimanah goftam;
hadis-e-ishq bibakanah goftam.
Shoneidam aanchih pakaan ummat;
tera ba shokhey rindanah

) (


[Mien ney (shaeron ki manind)

nah saqi ki baat ki hai, nah paimaney ki;
mien ney tuo ishq ki baat ki hai
aur woh bhi bey bakanah andaaz mein.
Jo kochh mien ney
ummat kay pakbaz bazorgon sey sonna thha;
woh shokhi-e-rindanah sey keh diya hai.]
I talk not of bearer nor of bowl hence;
this love theme, I say in a frank parlance.
From Holies of Ummah what eer I hold;
in their own frank style to thee I have told.
(Here Iqbals setting of words is so wonderful that it was difficult to convey
that sweet lush (of words) to the readers. According to Websters Collegeate
Dictionary Parlance means language, a style or manner of speaking or
writing as Military parlance. However, the archaic words (old use) are
allowed to be used in poetry for special purposes only.)
[Translated by Qazi Ahdul Kabir]

Bakhod baaz oo damaan dillay geer;
daroon-e-seinah-e-khod manzilay geer.
Badeh ein kisht ra khonabah-e-khwaish;

) (

fishaandam danah-e-mun tou hasilay geer.


[Tou apney aap ki taraf wapas aa

aur apney dil ka daaman thhaam ley;

aur apney he seinay ko apni manzil bana.
Abb apney (dil ki) iss khheiti ko
apney khoon sey seinch;
danah mien ney bakhhair diya hai,
abb paidawar tou samait.]
Back to ego turn, and back to heart look;
make the selfs own place in thy bosom nook.
Treat this tillage with moist of blood and tear.
Eat the harvest thus, I throw my seeds here.
[Translated by Qazi Ahdul Kabir]

Haram joz qiblah-e-qalb-o-nazar neist;
tawaf-e-oo tawaf-e-baam-o-dar neist.
Miyan-e-ma-o-Baitullah ramzeist;
keh Jibril-e-Amin ra hum khabar neist.

[Haram tuo qalb-o-nazar ka qiblah hai;

iss ka tawaf mehaz makan ka tawaf naheen.

Hamarey aur Baitullah Sharif kay darmiyan jo raaz hai;

oss sey Jibril Amin (A.S.) bhi bakhabar naheen.]

For heart and eyes course, the Harem is the aim;
its round is not the round of dooran roofs frame.
In us and Gods House there hids a hint so;
which Gabe, the Trustee may not even know.
[Translated by Qazi Ahdul Kabir]
27th August, 2013