Dr.Allama Iqbal.s Selected poetry PDF

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Dr.Allama Iqbal.s Selected poetry (With Urdu/English translation & transliteration) Complied & Translated Edited By Mohammed Mahboob Hussain Azaad 1 Dedicated To The sacred memory of my Eldest Sister Dr.Fareeda Zain (Fatima) My friend, philosopher & Guide. 2 Preface poetry is the outcome...

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Dr.Allama Iqbal.s Selected poetry Mohammed Mahbboob Hussain Aazaad

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Dr.Allama Iqbal.s Selected poetry (With Urdu/English translation & transliteration) Complied & Translated Edited By

Mohammed Mahboob Hussain Azaad

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Dedicated To The sacred memory of my Eldest Sister Dr.Fareeda Zain (Fatima) My friend, philosopher & Guide.

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Preface poetry is the outcome of a serious conlict between a poet’s personality and his surrounding circumstances. A genuine poet, like a genuine leader and teacher, is one who can change the circumstances of his society by changing the thinking and outlook of the people around. His message may even rise higher than the level of the society, even a nation, and may expand the afect many socities and nations. His message may outlive the times it was delivered in. thus his poetry may prove to be universal and lasting. it is obvious that such boundless acclaim cannot be attained unless the thought content and form of that poetry be equally excellent. Poetic art without beautiful and high thoughts or vice versa makes no poetry. For a poet, who is at the same time also a philosopher, the problem of fulilling the demands of art becomes all the more diicult; to make philosophy sing is an enormously arduous job. Dr.Iqbal has succeeded in doing so. Ordinary poets like ordinary politicians try to gain immediate popularity. For this purpose they try to echo the demand whatever it is of the populace. No poet with such a low ambition can give birth to high poetry. Were it not for translation, the English-speaking world would not have heard of Homer and Ovid, Puskin and Tolstoy, Goethe and Nietzsche, Dante and Petrarch, or Khayyam and Rumi, and a vast number of other writers, the very idea of translation, however, has never been free of controversy. Frost once remarked, “Poetry is what is lost in translation.” I would go a step farther; ‘Poetry is what gets murdered in translation’— sometimes. Apart from a wide philological gulf that exists between Urdu and English, these languages represent entirely diferent cultures. The lack of idiomatic ainity, together with prosodic diferences between Urdu and English and Urdu’s unique vocabulary of symbols and allusions, cultural metaphors, and rhythmic patterns and allegories, present a complex challenge to the translator – more so if the translator is interested in developing some enjoyable form of poetic rhythm in English while trying to remain faithful to the original. In a literal translation, what makes Urdu poetry lyrically soar high would turn into some driest bunch of words thrown together.

Dr. Iqbal was great poet in the continent of Asia; who shared aspirations, which had deepest roots in the soul of Muslims made every sensitive Muslim of the world felt universally through inarticulately. He spoke on behalf of the soul of the Qaum and all its poignant and earnest aspirations, and provided the ummah with a place of its own the map of the world to germinate, to grow and to prosper.

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The book in hand is a recollection of Iqbal’s poetry. In his poetry, had numerous streams of his experiences of the ummah spread over fourteen hundred years. Anyone who seeks to understand all that he has to say, to suggest, has indeed to make a very long but rewarding journey. All through his life he toiled hard to make, others see and feel what he saw and felt, in his view, he wanted to conquer self. To overpower ordinary, selish desires is not an easy undertaking. To make one’s capabilities conform to one’s ideas and ideals is another diiculty to surmount. to live according to the dictates of intellect and faith, by subordinating instincts to them, is to be truly human. it is to become master in one owns house. Such a master is genuine “Self”, he is an individual in the real sense of the word. He is a “Self” wherein the soul dominates the body. He is an integrated whole. Iqbal was a “self”, a power, a will and an unfaltering faith; he discarded what could drag him downwards and hence attained what pulled him upwards. His own self was the irst battleield where he won his irs victory. The salient feature of this victory was the decision to live for others. He had decided to reawaken the spirits of the Muslims while being a student in England he explained in chapter 3 of this book (Baang e Dara) under the caption—“Iqbal –man of faith and vision.” all his life, he struck to the magnanimous decisions with grim determination and ever— increasing faith. To speak and write about him is not an easy task, but an inspiration needed to understand his poetry or poetical dimensions. Briely, Iqbal was a clarion call to jihad against slavery, blind imitation, lethargy, aimlessness in thought and action, despondency, defeatism and faithlessness. he was a voice of hope and the works he left behind are still inculcating hope in despair ridden souls. he was a hero among poets and philosophers. I have provided the Urdu verses along with transliteration translation for young students reader’s lovers of iqbal’s poetry so that everyone could easily read it. I am very thankful to my family, my wife & children without whose encouragement especially my eldest sister Dr.Fareeda Zain for inspiring me and guiding enlightening me to present it to the younger generations I am thankful to all those who were part of the book, Mohammed Mehboob Hussain Aazad

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ABOUT THE POET……………….ALLAMA DR. IQBAL

A great man is one who serves humanity heart and soul but no man is great who is great only in his life time the test of greatness is the page of history is repeat with the noble deeds of men whose sole and scared aim life was the to help and and guide their fellow men. we read and recall, commemorate and commend the names of great scientists, artists, philosophers , politicians, poets and sages whose tireless and self less eforts brought comfort and peace to the sufering humanity. the died but their death make them immortal because they live in our hearts.Allama Iqbal is one of them. He was the greatest Muslim poet-philosopher he was born at Sialkot on the 9th of November,1877. His father Shiekh Noor Muhammad was a great mystic. Iqbal inherited deep love for religion from him.his school teacher , Syed Mir Hassan, also played an important role in shaping his personality,he taught him Arabic, Islamiat and Persian.after completing his early education he went to Lahore.there he joined the government college and passed M.A examination in philosophy. then he started teaching in the same college.after a few years,he went to Europe for higher studies. He received PH.D in philosophy from Germany and passed bar-at-law examination from London.when he returned home, he started his law practice in Lahore high court. He devoted most of his time to poetry , Philosophy, and, religion he was much worried about the sad and deplorable plight of the Muslims.they had forgotten the true message of Islam and had indulged in petty wordily pursuits. Iqbal tried to reawaken them from the sound slumber of luxurious ease. He wrote many 5

great and beautiful poems which carry the message of Islam through his immortal theories of"khudi", "mard-e-momin" and "shaheen" he taught them self control self respect and love for religion. He presented the idea of Pakistan. In 1930, he presided over the Allahabad session of the all India Muslim league.In his presidential speech , he made it clear that the Muslims of the subcontinent would have to struggle hard to achieve a separate homeland if thy wanted to leave their lives according to the teachings of Islam. Unfortunately, he did not live to see his dream come true. he died on April 21, 1938. He was buried in Lahore where Minar-e-Pakistan stand to bear witness to the inside and prudence of this great "poet of the east".

Iqbal's Poetry

If we wish to understand Iqbal and the signiicance of his message, it is necessary for us to know the conditions of the Subcontinent during Iqbal's lifetime - an epoch that culminated in Iqbal. Without this study we cannot understand the real meaning of Iqbal's message, the melody of his tone and the inner ire that kept him restless. The Subcontinent went through the hardest phase of its history during Iqbal's lifetime. Iqbal was born in 1877, that is, twenty years after the quelling of the Muslim's revolt against the English in 1857, when they inlicted a inal blow upon the Islamic rule in the Subcontinent. A great revolutionary upsurge overtook the whole country and continued for several years, but four months (the middle of 1857) marked its culmination. The British used this opportunity for making an assault on Islam, which they were contemplating to make for the last seventy or eighty years, and they imagined to have uprooted Islam from the Indian soil. They put an end to the Muslim rule that was breathing its last breaths. The only obstacle in their way of the total colonization of the Indian subcontinent was the existence of the same rule, which they had succeeded in weakening during the course of time They liquidated its chief ighters and eminent personages in order to eradicate the deep-rooted Islamic civilization and to completely uproot this corpulent and old tree which was shown of any power of resistance at that time, and to make India a part of the British empire. The year 1857 was the year of absolute victory for the British in India. After having oicially annexed India to Britain and named their country as the Empire of Britain and India, the colonizing of India did not pose any problem, for India was treated henceforward as one of the provinces of the Great Britain. After that they took all possible precautions to crush every revivalist, nationalist or religious movement in that country. Their aim was to wipe out completely the Muslim population, as they knew it well that it were the Muslims who resisted them in India. They already had tested this. The Muslims fought with the English and their mercenaries, the Sikhs, who were 6

serving them since the early nineteenth century. This was known to the English very well and to those who were acquainted with the Indian afairs, who used to tell them. that the Muslims were their real enemies in India and that they were to be eliminated. From the year 1857, which was the year of their victory, an extremely oppressive and tyrannical plan was chalked out to suppress the Muslims. If we go into its detail it will take a long time. Many books were written on this subject. The Muslims were subjected to economic pressures as well as to cultural and social discrimination. Collectively they were subjected to the worst kind of humiliations. As regard to the conditions of employment their declared policy was to recruit non-Muslims only. The awqaf (endowments) that ran Islamic institutions and mosques were in large number and they were taken away. The Hindu merchants were motivated to lend money to the Muslims in order to seize their property in return for their debts. It was resolved that their relationship with the land be cut of and their sense of belonging to the land be uprooted. This process continued for a long time. The Muslims were killed without reason and arrested for no fault of theirs. All such people who were suspected of carrying on any activities against the English were suppressed and eliminated ruthlessly. These conditions prevailed for several years. After one or two decades of this repression, which has no parallel anywhere in the world - not in any of the colonized countries were the people suppressed so severely as the Indian Muslims - ultimately some people began to think about the possible remedy for this Situation but of course the angry resistance against the English was not given up. India should never be forgetful of the fact that the Indian Muslims played the most vital part in the battle against the English. In fact it will be an act of thanklessness on the part of India to forget her indebtedness to the Muslims of India. The Muslims did never sit idle during the freedom struggle as well as during the great revolution that was brought about there. During the years after the incident of 1857, when there was peace and calm everywhere, the militant Muslim elements were active in every nook and cranny. There were two courses of action open to them, that is, either the politicocultural movement, or a purely cultural movement to meet the challenge threatening the position of the Muslims. One of the movements was led by the 'Ulama' and the other was initiated under the leadership of Syed Ahmad Khan. These two movements represented two cross-currents opposing each other, and this is not the occasion to go into detail concerning them.

Iqbal has been acclaimed as the national poet of Pakistan. This, I take it, means that what he wrote voices certain deeply felt sentiments shared by the entire 7

Pakistani nation. These sentiments appear to me to be of three kinds. First, his poetry. Poetry gives large number of people in Pakistan as aesthetic satisfaction which they fail to derive from any other source. His eminence as a poet ills up consequently with a sense of national pride.

A Thinker

Secondly, Iqbal is admired as the exponent of metaphysics based on Islam. People recognise in him a thinker whose revaluation of Islamic thought has given the Muslim Community a new sense of purpose in life. The success wit which he used his poetry as vehicle of his metaphysics adds to his feeling of admiration for him. Finally, independently of his poetry and his meta physics, Iqbal is honoured and remembered gratefully who propounded the idea of Pakistan in a form intelligible to the common man. It is diicult for us who are so close to him in time to disentangle the three sentiments of which i have spoken. Each of them helps sustain and strengthen the other. Posterity may judge him someone diferently but we do not have the sense of perspective which would enable us to asses Iqbal as a poet or a thinker or a political philosopher alone independently of other aspects of hi work. Iqbal, it seems to me, occupies in the world of modern Islam the kind of position assigned to Dante in the history of medieval Christianity. Iqbal provides a poetic interpretation of Islam as understood today, particularly in the Sub-continent of I India and Pakistan.

A Philosopher

Iqbal was also a philosopher and political thinker in form the point of view of his poetry only an accident. But it is an accident which gives us, the Pakistanis, additional cause for gratitude to him. I am not a Philosopher my self and do not consider myself competent to express judgement on the purely technical aspects of his work as a philosopher. His "Reconstruction of Religious thought in Islam" seems, however, to me to be the only work which a Muslim intellectual of our time can read with satisfaction. For here alone is an attempt by an eminent thinker to explain Islam in term of modern thought. As we are all aware, no religion can command the assent of enlightened men and women in any age unless it can be proved and seen to have some validity in the light of contemporary philosophy. Iqbal appears to have been the only Muslim of our times who not only understood the implications of this problem, but who attempted a solution. The "Reconstruction of Religious Thought in Islam" is bound to survive a germinal work which will colour the thinking of the entire generation of the present day Muslims. This is not to say that Iqbal Ideas are universally accepted. I can imagine people disagreeing which certain aspects of his political and religious thought. No one in philosophy can be expected either to be absolutely right or to be absolutely acceptable.

Anticipation---It is quite likely that as our society grows it will demand the right to examine each problem afresh. Iqbal's true greatness from this point of view lies in the fact that he has able to anticipate the lines on which Muslim society was destined to develop in modern times. Finally, as a Pakistani citizen i have reason to be grateful to Iqbal as the man who gave us the idea and vision 8

of Pakistan. The idea could have come from a statesman or a political philosopher only, but Iqbal who was simultaneously a poet, a philosopher and a political thinker, was able to invest it with prestige that it would initially have lacked without its background. He, therefore, lives in our history as the real father of Pakistani nationalism and the tributes paid to him each year are only an expression of the nation,s gratitude to the man who gave it a new sense of purpose and destiny.

I have the privilege of presenting the English translation of his selected poetry, and hope that Allama’s poetic lovers around the Globe will reward it.

(Armaghan-e-Hijaz-43-Book Complete) Hazrat-e-Insan ( ‫)حضرت انسان‬ The Human Being

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Hazrat-E-Insan The Human Being (poem 1)

Jahan Mein Danish-O-Beenish Ki Hai Kis Darja Arzani Koi Shay Chup Nahin Sakti K Ye Alam Hai Noorani To know and see is so easy in the world. Nothing may stay hidden for this universe is luminous.

Koi Dekhe To Hai Bareek Fitrat Ka Hijab Itna Numayan Hain Farishton Ke Tabassum Haye Pinhani The Nature’s veil is translucent if one is willing to see: Far too visible are the angel’s faint smiles.

Ye Duniya Dawat-E-Didar Hai Farzand-E-Adam Ko Ke Har Mastoor Ko Bakhsha Gya Hai Zauq-E-Uryani This world is an invitation for the human being to look, For every secret is given an instinct to jump out of its closet.

Ye Farzand-E-Adam Hai K Jis Ke Askh-E-Khooni Se Kiya Hai Hazrat-E-Yazdan Ne Daryaon Ko Toofani It is the tears of human blood that the Almighty has used For stirring up storms in His oceans.

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Falak Ko Kya Khabar Ye Khaakdaan Kis Ka Nasheeman Hai Gharz Anjum Se Hai Kis Ke Shabistan Ki Nighebani What would the sky know whose abode is this earthy planet; On whose nightly banquets do the stars stand in watch!

Agar Maqsood-E-Kul Main Hun To Mujh Se Mawara Kya Hai Mere Hungama Ha’ay Nau Ban Nau Ki Intiha Kya Hai? If I am the end of all, then what lies beyond? (Zarb-e-Kaleem-011) Ilm-o-Ishq

Ilm-o-Ishq KNOWLEDGE AND LOVE (poem 2)

Ilm Ne Mujh Se Kaha Ishq Hai Diwana-Pan Ishq Ne Mujh Se Kaha Ilm Hai Takhmeen-o-Zan Knowledge said to me, Love is madness; Love said to me, Knowledge is calculation—

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Band-e-Takhmeen-o-Zan! Kirm-e-Kitabi Na Ban Ishq Sarapa Huzoor, Ilm Sarapa Hijab! O slave of calculation, do not be a bookworm! Love is Presence entire, Knowledge nothing but a Veil.

Ishq Ki Garmi Se Hai Maarka-e-Kainat Ilm Maqam-e-Sifat, Ishq Tamasha-e-Zaat The universe is moved by the warmth of Love; Knowledge deals with the Attributes, Love is a vision of the Essence;

Ishq Sukoon-o-Sabat,Ishq Hayat-o-Mamat Ilm Hai Paida Sawal, Ishq Hai Pinhan Jawab! Love is peace and permanence, Love is Life and Death: Knowledge is the rising question, Love is the hidden answer.

Ishq Ke Hain Maujazat Saltanat-o-Faqr-o-Deen Ishq Ke Adna Ghulam Sahib-e-Taj-o-Nageen Kingdom, faith and faqr are all miracles of Love; The crowned kings and lords are base slaves of Love;

Ishq Makan-o-Makeen, Ishq Zaman-o-Zameen Ishq Sarapa Yaqeen, Aur Yaqeen Fatah-e-Bab!

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Love is the Space and the Creation, Love is Time and Earth! Love is conviction entire, and conviction is the key!

Shara-e-Mohabbat Mein Hai Ishrat-e-Manzil Haraam Shorish-e-Toofan Halal, Lazzat-e-Sahil Haraam The luxury of destination is forbidden in the religion of Love; Fighting the storms is permitted, but the comfort of the shore is forbidden ;

Ishq Pe Bijli Halal, Ishq Pe Hasil Haraam Ilm Hai Ibn-Ul-Kitab, Ishq Umm-Ul-Kitab! Lightning is permitted to Love, Harvest is forbidden. Knowledge is the child of the Book; Love is the mother of the Book.

(Bang-e-Dra-105) Shikwa (‫...