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mumkin hai ke tu jisako samajhataa hai bahaaraa.N
Allama Iqbal
mumkin hai ke tu jisako samajhataa hai bahaaraa.N
auro.n kii nigaaho.n me.n wo mausam ho Khizaa.N kaa
hai sil-silaa ehawaal kaa har lahajaa dagaraguu.N
ae saalek-rah fikr na kar suudo-zayaa.N kaa
shaayad ke zamii.N hai wo kisii aur jahaa.N kii
tuu jisako samajhataa hai falak apane jahaa.N kaa
tuu abhii rahaguzar me.n hai qaid-e-makaam se guzar
misr-o-hijaaz se guzar, paares-o-shaam se guzar
[misr=Egypt; paares=Paris]
jis kaa amaal hai be-garaz, us kii jazaa kuchh aur hai
huur-o-Khayaam se guzar, baadaa-o-jaam se guzar
garche hai dil_kushaa bahot husn-e-firang kii bahaar
taayarek bula.nd baal daanaa-o-daam se guzar
koh shiGaaf terii zarab tujhase kushaad sharq-o-Garab
teze-hilaahal kii tarah aish-o-nayaam se guzar
teraa imaam be-huzuur, terii namaaz be-suruur
aisii namaz se guzar, aise imaam se guzar
tere ishq kii intahaa chaahataa huu.N
merii saadagii dekh kyaa chaahataa huu.N
[intahaa=limit; saadagii=simplicity]
sitam ho ki ho vaadaa-e-behijaabii
ko_ii baat sabr-aazamaa chaahataa huu.N
[vaadaa-e-behijaabii=promise to be unveiled]
[sabr-aazamaa=testing the patience]
ye jannat mubaarak rahe zaahido.n ko
ki mai.n aap kaa saamanaa chaahataa huu.N
[jannat=heaven; zaahid=a person belonging to a higher plane of existence]
ko_ii dam kaa mehamaa.N huu.N ai ahal-e-mahafil
chiraaG-e-sahar huu.N, bujhaa chaahataa huu.N
[ahal-e-mahafil=people present at the gathering]
[chiraaG-e-sahar=light of dawn]
bharii bazm me.n raaz kii baat kah dii
ba.Daa be-adab huu.N, sazaa chaahataa huu.N
sitaaro.n se aage jahaa.N aur bhii hai.n
abhii ishq ke imtihaa.N aur bhii hai.n
taahii zindagii se nahii.n ye fazaaye.n
yahaa.N saika.Do.n kaaravaa.N aur bhii hai.n
kanaa'at na kar aalam-e-rang-o-bu par
chaman aur bhii, aashiyaa.N aur bhii hai.n
agar kho gayaa ek nasheman to kyaa Gam
maqaamaat-e-aah-o-fugaa.N aur bhii hai.n
tuu shahii.n hai parwaaz hai kaam teraa
tere saamane aasmaa.N aur bhii hai.n
isii roz-o-shab me.n ulajh kar na rah jaa
ke tere zamiin-o-makaa.N aur bhii hai.n
gae din kii tanhaa thaa mai.n a.njuman me.n
yahaa.N ab mere raazadaa.N aur bhii hai.n
saKhtiyaa.N karataa huu.N dil par Gair se Gaafil huu.N mai.n
haay kyaa achchhii kahii zaalim huu.N mai.n jaahil huu.N mai.n
[Gaafil=unaware/inattentive; zaalim=tyrant; jaahil=illiterate]
** Gaafil also means negligent/careless as used in the next sher**
hai merii zillat hii kuchh merii sharaafat kii daliil
jis kii Gafalat ko malak rote hai.n vo Gaafil huu.N mai.n
[zillat=insult; Gafalat=carelessness/negligence]
[malak=angel; Gaafil=one who is negligent]
bazm-e-hastii apanii aaraa_ish pe tuu naazaa.N na ho
tuu to ik tasviir hai mahafil kii aur mahafil huu.N mai.n
[aaraa_ish=decoration; naazaa.N=proud/arrogant]
Dhuu.NDhataa phirataa huu.N ai "Iqbal" apane aap ko
aap hii goyaa musaafir aap hii ma.nzil huu.N mai.n
[goyaa=as if]
nahii.n minnat-kash-e-taab-e-shaniidan daastaa.N merii
Khaamoshii guftaguu hai, bezubaanii hai zabaa.N merii
ye dastuur-e-zabaa.N-ba.ndii hai kaisii terii mahafil me.n
yahaa.N to baat karane ko tarastii hai zabaa.N merii
uThaaye kuchh varaq laalaa ne kuchh naragis ne kuchh gul ne
chaman me.n har taraf bikharii hu_ii hai daastaa.N merii
u.Daa lii kumariyo.n ne tuutiyo.n ne a.ndaliibo.n ne
chaman vaalo.n ne mil kar luuT lii tarz-e-fugaa.N merii
Tapak ai shama aa.Nsuu ban ke paravaane kii aa.Nkho.n se
saraapaa dard huu.N hasarat bharii hai daastaa.N merii
ilaahii phir mazaa kyaa hai yahaa.N duniyaa me.n rahane kaa
hayaat-e-jaavidaa.N merii na marg-e-naagahaa.N merii
mohabbat ka junuu.N baaqii nahii.n hai
musalamaano.n me.n Khuun baaqii nahii.n hai
safe.n kaj, dil pareshan, sajdaa bezuuk
ke jazabaa-e-a.ndruun baaqii nahii.n hai
rago.n me.n lahuu baaqii nahii.n hai
wo dil, wo aawaaz baaqii nahii.n hai
namaaz-o-rozaa-o-qurbaanii-o-haj
ye sab baaqii hai tuu baaqii nahii.n hai
lab pe aatii hai duaa banake tamannaa merii
zindagii shammaa kii surat ho Khudaayaa merii
duur duniyaa kaa mere dam a.Ndheraa no jaaye
har jagah mere chamakane se ujaalaa ho jaaye
ho mere dam se yuu.N hii mere watan kii ziinat
jis tarah phuul se hotii hai chaman kii ziinat
zindagii ho merii parawaane kii surat yaa rab
ilm kii shammaa se ho mujhako mohabbat yaa rab
ho meraa kaam Gariibo.n kii himaayat karanaa
dard-ma.ndo.n se zaiifo.n se mohabbat karanaa
mere allaah buraaii se bachaanaa mujhako
nek jo raah ho us raah pe chalaanaa mujhako
Khird ke paas Khabar ke siwaa kuchh aur nahii.n
teraa ilaaj nazar ke siwaa kuchh aur nahii.n
[Khird=dimaaG]
har muqaam se aage muqaam hai teraa
hayaat zauq-e-safar ke siwaa kuchh aur nahii.n
rango.n me.n gardish-e-Khuu.N hai agar to kyaa haasil
hayaat soz-e-jigar ke siwaa kuchh aur nahii.n
uruus-e-laalaa munaasib nahii.n hai mujhase hijaab
ki mai.n nasiim-e-sahar ke siwaa kuchh aur nahii.n
jise qasaad samajhate hai.n taajaran-e-firang
wo shay mataa-e-hunar ke siwaa kcuhh aur nahii.n
giraa.N_bahaa hai to hifz-e-Khudii se hai warnaa
gauhar me.n aab-e-gauhar ke siwaa kuchh aur nahii.n
[giraa.N_bahaa=precious; hifz-e-Khudi=preservation of self]
ham mashriq ke musalamaano.n kaa dil maGrib me.n jaa aTakaa hai
wahaa.N ku.ntar sab billorii hai, yahaa.N ek puraanaa maTakaa hai
[kuntar=glass; billori=crystal]
is daur me.n sab miT jaaye.nge, haa.N baaqii wo rah jaayegaa
jo qaayam apanii raah pe hai, aur pakkaa apanii haT kaa hai
[haT=maqsad]
ae shaiKh-o-brahman sunate ho kyaa ahl-e-basiirat kahate hai.n
gardo.n ne kitanii bula.ndii se un qaumo.n ko de paTakaa hai
[ahl-e-basiirat=witnesses; gardo.n=storms]
gesuu-e- taabadaar ko aur bhii taabadaar kar
hosh-o-Khiraad shikar kar qalb-o-nazar shikar kar
[gesuu-e-taabadaar=lustrous hair; taabadaar=lustrous]
tuu hai mahiit-e-bekaraa.N mai.n zaraa sii aabajuu
yaa mujhe ham-kinaar kar yaa mujhe be-kinaar kar
mai.n huu.N sadaf to tere haath mere gauhar kii aabaruu
mai.n huu.N Khazaf to tuu mujhe gauhar-e-shaahawaar kar
naGmaa-e-naubahaar agar mere nasiib me.n na ho
is dam e niim soz ko taairaak-e-bahaar kar
ishq bhii ho hijaab me.n husn bhii ho hijaab me.n
yaa tuu Khud aashakaar ho yaa mujh ko aashakar kar
[aashakaar=visible]
baaG-e-bahisht se mujhe hukm-e-safar diyaa thaa kyo.N
kaar-e-jahaa.N daraaz hai ab meraa intazaar kar
roz-e-hisaab jab pesh ho meraa daftar-e-amal
aap bhii sharmasaar ho, mujh ko bhii sharmsaar kar
gulazaar-e-hast-o-buu na begaanaavaar dekh
hai dekhane kii chiiz ise baar baar dekh
aayaa hai to jahaa.N me.n misaal-e-sharar dekh
dam de najaye hastii-e-naapaayedaar dekh
maanaa ke terii diid ke qaabil nahii.n huu.N mai.n
tuu meraa shauq dekh meraa i.ntazaar dekh
kholii hai.n zauq-e-diid ne aa.Nkhe.n terii to phir
har rahaguzar me.n naqsh-e-kaf-e-paay-e-yaar dekh
kabhii ai haqiiqat-e-mu.ntazir nazar aa libaas-e-majaaz me.n
ke hazaaro.n sajde ta.Dap rahe hai.n terii jabiin-e-niyaaz me.n
tarab aashanaa-e-Kharosh ho tuu navaa hai maharam-e-gosh ho
vo suruur kyaa ke chhaayaa huaa ho sukuut-e-pardaa-o-saaz me.n
tuu bachaa bachaa ke na rakh ise teraa aa_iinaa hai vo aa_iinaa
ke shikastaa ho to aziiz tar hai nigaah-e-aa_iinaa-saaz me.n
dam-e-tauf kar mak-e-shammaa na ye kahaa ke vo asr-e-kohan
na terii hikaayat-e-soz me.n na merii hadiis-e-gudaaz me.n
na kahii.n jahaa.N me.n aman milii jo aman milii to kahaa.N milii
mere jurm-e-KhaanaaKharaab ko tere azo-e-ba.ndaa-navaaz me.n
na vo ishq me.n rahii.n garmiyaa.N na vo husn me.n rahii.n shoKhiyaa.N
na vo Gazanavii me.n ta.Dap rahii na vo Kham hai zulf-e-ayaaz me.n
jo mai.n sar-ba-sajdaa kabhii huaa to zamii.n se aane lagii sadaa
teraa dil to hai sanam-aashanaaa tujhe kyaa milegaa namaaz me.n
ajab vaa_iz kii diin-daarii hai yaa rab
adaavat hai ise saare jahaa.N se
[vaa_iz=preacher/learned man; diin-daarii=religious preachings]
[adaavat=enmity]
ko_ii ab tak na ye samajhaa ki i.nsaa.N
kahaa.N jaataa hai aataa hai kahaa.N se
vahii.n se raat ko zulmat milii hai
chamak taaro.n ne paa_ii hai jahaa.N se
[zulmat=darkness]
ham apanii dard-ma.ndii kaa fasaanaa
sunaa karate hai.n apane raazadaa.N se
ba.Dii baariik hai.n vaa_iz kii chaale.n
laraz jaataa hai aavaaz-e-azaa.N se
[baariik=minute/ extremely small; laraz=waver]
[aavaaz-e-azaa.N=call for prayer/namaaz]
aataa hai yaad mujhako guzaraa huaa zamaanaa
vo baaG kii bahaare.n vo sab ka chah-chahaanaa
aazaadiyaa.N kahaa.N vo ab apane gho.Nsale kii
apanii Khushii se aanaa apanii Khushii se jaanaa
lagatii ho choT dil par, aataa hai yaad jis dam
shabanam ke aa.Nsuuo.n par kaliyo.n kaa muskuraanaa
vo pyaarii pyaarii surat, vo kaamiinii sii muurat
aabaad jis ke dam se thaa meraa aashiyaanaa
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About Iqbal
Iqbal, Sir Muhammad (1873-1938), philosopher, poet, and
political leader,
was born in Sialkot. In 1927 he was elected to the Punjab
provincial
legislature and in 1930 became president of the Muslim League.
Initially
a supporter of Hindu-Muslim unity in a single Indian state,
Iqbal later
became an advocate of Pakistani independence. In addition to
his political
activism, Iqbal was considered the foremost Muslim thinker of
his day.
His poetry and philosophy, written in Urdu and Persian, stress
the rebirth
of Islamic and spiritual redemption through self-development,
moral
integrity, and individual freedom.His many works includeThe
Secrets of the
Self (1915), 23); a long poem; A Message from the East (19and
The
Reconstruction of Religious Thought in Islam (1934).
Although Iqbal did not live to see the creation of an independent
Pakistan
in 1947, he is nevertheless regarded as the symbolic father of
that nation.
Allama Muhammad Iqbal is generally known as a poet and philosopher,
but he
was also a jurist, a politician, a social reformer, and a great
Islamic
scholar. People even bestowed on him the title of "Shaere-Mashriq"
(Poet of
the East!). It may sound strange that Iqbal never considered himself
a poet
as is evidenced by his correspondence with Syed Sulaiman Nadvi
[1885-1953].
"I have never considered myself a poet. Therefore, I am not a rival
of
anyone, and I do not consider anybody my rival. I have no interest
in
poetic artistry. But, yes, I have a special goal in mind for whose
expression I use the medium of poetry considering the condition and
the customs of this country."
(translated from the original in Urdu; Maktoobat, Volume I, page195)
Iqbal's contribution to the Muslim world as one of the greatest
thinkers
of Islam remains unparalleled. In his writings, he addressed and
exhorted
people, particularly the youth, to stand up and boldly face life's
challenges. The central theme and main source of his message was
the Qur'an.
Iqbal considered the Qur'an not only as a book of religion
(in the traditional sense)
but also a source of foundational principles upon
which the infrastructure of an organization must be built as
a coherent
system of life. According to Iqbal, this system of life when
implemented
as a living force is ISLAM. Because it is based on permanent
(absolute)
values given in the Qur'an, this system provides perfect harmony,
balance,
and stability in the society from within and the source of security
and a
shield from without. It also provides freedom of choice and equal
opportunity
for the development of personality for everyone within the
guidelines of
Qur'an. Thus, in Iqbal's opinion, Islam is not a religion in which
individuals
strive for a private subjective relationship with God in the hope
of personal
salvation as it is done in secular systems. Iqbal firmly opposed
theocracy and
dictatorship and considered them against the free spirit of Islam.
Humanity, as a whole, has never faced the challenge posed by the
enormity and
the complexity of human problems, such as it is facing today.
The problems have
taken on a global dimension now and transcend the barriers of race,
color,
language, geography, and social, political and religious ideologies.
Most of
the problems of mankind are universal in nature and, therefore,
require a
universal approach to the solution. Iqbal's universal message is
an attempt to
address this challenge faced by humanity.
Through his travels and personal communications, Allama Iqbal
found that the
Muslims throughout the world had detached themselves from the
Qur'an as a
guiding principle and a living force. After the disaster
following the Balkan
War of 1912, the fall of the caliphate in Turkey, and many
anti-Muslim
incessant provocations and actions against Muslims in India
(1924-27) and
elsewhere by the intellectuals and so called secular minded
leaders, Allama
Iqbal suggested that a separate state should be given to the
Muslims of the
Indian subcontinent so that they can express the vitality of
Islam to its
fullest. In his 1930 Presidential speech delivered to the annual
session of
Muslim League at Allahabad, Allama Iqbal stated:
"I, therefore, demand the formation of a consolidated Muslim
state in
the best interests of India and Islam. For India, it means
security and peace
resulting from an internal balance of power; for Islam, an
opportunity to rid
itself of the stamp that Arabian imperialism was forced to give it,
to mobilize
its laws, its education, its culture, and to bring them into closer
contact with
its own original spirit and with the spirit of modern times."
Iqbal's "Deeda-war" (visionary), is like Iqbal himself. He could
foresee what
others could not. Whereas others only have a short term view of
things, a
visionary sees the problems in a long term perspective and develops
some sort
of cosmic sense. A nation is indeed fortunate if it produces a few
such
individuals in centuries. Such individuals, although very rare,
change the course of history forever, as indeed Iqbal did.
Pakistan owes its
existence to Allama Iqbal. Thus, the people of Pakistan owe a
great deal of
gratitude to this extraordinary visionary.
