Nationalism By Dr.Israr Ahmed and Allama Iqbal RA

Nationalism By Dr.Israr Ahmed

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The Reconstruction of Religious Thought in Islam by Allama Iqbal

The Reconstruction of Religious Thought in Islam by Allama Iqbal

The Philosophical Test of the Revelations of Religious Experience

by Dr. Muhammad Iqbal
The Qur’«n is a book which emphasizes ‘deed’ rather than ‘idea’. There are, however, men to whom it is not possible organically to assimilate an alien universe by re-living, as a vital process, that special type of inner experience on which religious faith ultimately rests. Moreover, the modern man, by developing habits of concrete thought – habits which Islam itself fostered at least in the earlier stages of its cultural career – has rendered himself less capable of that experience which he further suspects because of its liability to illusion. The more genuine schools of Sufism have, no doubt, done good work in shaping and directing the evolution of religious experience in Islam; but their latter-day representatives, owing to their ignorance of the modern mind, have become absolutely incapable of receiving any fresh inspiration from modern thought and experience. They are perpetuating methods which were created for generations possessing a cultural outlook differing, in important respects, from our own. ‘Your creation and resurrection,’ says the Qur’«n, ‘are like the creation and resurrection of a single soul.’ A living experience of the kind of biological unity, embodied in this verse, requires today a method physiologically less violent and psychologically more suitable to a concrete type of mind. In the absence of such a method the demand for a scientific form of religious knowledge is only natural. In these Lectures, which were undertaken at the request of the Madras Muslim Association and delivered at Madras, Hyderabad, and Aligarh, I have tried to meet, even though partially, this urgent demand by attempting to reconstruct Muslim religious philosophy with due regard to the philosophical traditions of Islam and the more recent developments in the various domains of human knowledge. And the present moment is quite favourable for such an undertaking. Classical Physics has learned to criticize its own foundations. As a result of this criticism the kind of materialism, which it originally necessitated, is rapidly disappearing; and the day is not far off when Religion and Science may discover hitherto unsuspected mutual harmonies. It must, however, be remembered that there is no such thing as finality in philosophical thinking. As knowledge advances and fresh avenues of thought are opened, other views, and probably sounder views than those set forth in these Lectures, are possible. Our duty is carefully to watch the progress of human thought, and to maintain an independent critical attitude towards it.

As in other part of the book said

Scholastic philosophy has put forward three arguments for the existence of God. These arguments, known as the Cosmological, the Teleological, and the Ontological, embody a real movement of thought in its quest after the Absolute. But regarded as logical proofs, I am afraid, they are open to serious criticism and further betray a rather superficial interpretation of experience.
The cosmological argument views the world as a finite effect, and passing through a series of dependent sequences, related as causes and effects, stops at an uncaused first cause, because of the unthinkability of an infinite regress. It is, however, obvious that a finite effect can give only a finite cause, or at most an infinite series of such causes. To finish the series at a certain point, and to elevate one member of the series to the dignity of an uncaused first cause, is to set at naught the very law of causation on which the whole argument proceeds. Further, the first cause reached by the argument necessarily excludes its effect. And this means that the effect, constituting a limit to its own cause, reduces it to something finite. Again, the cause reached by the argument cannot be regarded as a necessary being for the obvious reason that in the relation of cause and effect the two terms of the relation are equally necessary to each other. Nor is the necessity of existence identical with the conceptual necessity of causation which is the utmost that this argument can prove. The argument really tries to reach the infinite by merely negating the finite. But the infinite reached by contradicting the finite is a false infinite, which neither explains itself nor the finite which is thus made to stand in opposition to the infinite. The true infinite does not exclude the finite; it embraces the finite without effacing its finitude, and explains and justifies its being. Logically speaking, then, the movement from the finite to the infinite as embodied in the cosmological argument is quite illegitimate; and the argument fails in toto. The teleological argument is no better. It scrutinizes the effect with a view to discover the character of its cause. From the traces of foresight, purpose, and adaptation in nature, it infers the existence of a self-conscious being of infinite intelligence and power. At best, it gives us a skilful external contriver working on a pre-existing dead and intractable material the elements of which are, by their own nature, incapable of orderly structures and combinations. The argument gives us a contriver only and not a creator; and even if we suppose him to be also the creator of his material, it does no credit to his wisdom to create his own difficulties by first creating intractable material, and then overcoming its resistance by the application of methods alien to its original nature. The designer regarded as external to his material must always remain limited by his material, and hence a finite designer whose limited resources compel him to overcome his difficulties after the fashion of a human mechanician. The truth is that the analogy on which the argument proceeds is of no value at all. There is really no analogy between the work of the human artificer and the phenomena of Nature. The human artificer cannot work out his plan except by selecting and isolating his materials from their natural relations and situations. Nature, however, constitutes a system of wholly interdependent members; her processes present no analogy to the architect’s work which, depending on a progressive isolation and integration of its material, can offer no resemblance to the evolution of organic wholes in Nature. The
ontological argument which has been presented in various forms by various thinkers has always appealed most to the speculative mind. The Cartesian form of the argument runs thus:
‘To say that an attribute is contained in the nature or in the concept of a thing is the same as to say that the attribute is true of this thing and that it may be affirmed to be in it. But necessary existence is contained in the nature or the concept of God. Hence it may be with truth affirmed that necessary existence is in God, or that God exists.’1
Descartes supplements this argument by another. We have the idea of a perfect being in our mind. What is the source of the idea? It cannot come from Nature, for Nature exhibits nothing but change. It cannot create the idea of a perfect being. Therefore corresponding to the idea in our mind there must be an objective counterpart which is the cause of the idea of a perfect being in our mind. This argument is somewhat of the nature of the cosmological argument which I have already criticized. But whatever may be the form of the argument, it is clear that the conception of existence is no proof of objective existence. As in Kant’s criticism of this argument the notion of three hundred dollars in my mind cannot prove that I have them in my pocket.2 All that the argument proves is that the idea of a perfect being includes the idea of his existence. Between the idea of a perfect being in my mind and the objective reality of that being there is a gulf which cannot be bridged over by a transcendental act of thought. The argument, as stated, is in fact a petitio principii:3 for it takes for granted the very point in question, i.e. the transition from the logical to the real. I hope I have made it clear to you that the ontological and the teleological arguments, as ordinarily stated, carry us nowhere. And the reason of their failure is that they look upon ‘thought’ as an agency working on things from without. This view of thought gives us a mere mechanician in the one case, and creates an unbridgeable gulf between the ideal and the real in the other. It is, however, possible to take thought not as a principle which organizes and integrates its material from the outside, but as a potency which is formative of the very being of its material. Thus regarded thought or idea is not alien to the original nature of things; it is their ultimate ground and constitutes the very essence of their being, infusing itself in them from the very beginning of their career and inspiring their onward march to a self-determined end. But our present situation necessitates the dualism of thought and being. Every act of human knowledge bifurcates what might on proper inquiry turn out to be a unity into a self that knows and a confronting ‘other’ that is known. That is why we are forced to regard the object that confronts the self as something existing in its own right, external to and independent of the self whose act of knowledge makes no difference to the object known. The true significance of the ontological and the teleological arguments will appear only if we are able to show that the human situation is not final and that thought and being are ultimately one. This is possible only if we carefully examine and interpret experience, following the clue furnished by the Qur’«n which regards experience within and without as symbolic of a reality described by it,4 as ‘the First and the Last, the Visible and the Invisible’.5 This I propose to do in the present lecture.
Now experience, as unfolding itself in time, presents three main levels – the level of matter, the level of life, and the level of mind and consciousness – the subject-matter of physics, biology, and psychology, respectively. Let us first turn our attention to matter. In order exactly to appreciate the position of modern physics it is necessary to understand clearly what we mean by matter. Physics, as an empirical science, deals with the facts of experience, i.e. sense-experience. The physicist begins and ends with sensible phenomena, without which it is impossible for him to verify his theories. He may postulate imperceptible entities, such as atoms; but he does so because he cannot otherwise explain his sense-experience. Thus physics studies the material world, that is to say, the world revealed by the senses. The mental
processes involved in this study, and similarly religious and aesthetic experience, though part of the total range of experience, are excluded from the scope of physics for the obvious reason that physics is restricted to the study of the material world, by which we mean the world of things we perceive. But when I ask you what are the things you perceive in the material world, you will, of course, mention the familiar things around you, e.g. earth, sky, mountains, chairs, tables, etc. When I further ask you what exactly you perceive of these things, you will answer – their qualities. It is clear that in answering such a question we are really putting an interpretation on the evidence of our senses. The interpretation consists in making a distinction between the thing and its qualities. This really amounts to a theory of matter, i.e. of the nature of sense-data, their relation to the perceiving mind and their ultimate causes. The substance of this theory is as follows:
‘The sense objects (colours, sounds, etc.) are states of the perceiver’s mind, and as such excluded from nature regarded as something objective. For this reason they cannot be in any proper sense qualities of physical things. When I say “The sky is blue,” it can only mean that the sky produces a blue sensation in my mind, and not that the colour blue is a quality found in the sky. As mental states they are impressions, that is to say, they are effects produced in us. The cause of these effects is matter, or material things acting through our sense organs, nerves, and brain on our mind. This physical cause acts by contact or impact; hence it must possess the qualities of shape, size, solidity and resistance.’6

Knowledge and Religious Experience

What is the character and general structure of the universe in which we live? Is there a permanent element in the constitution of this universe? How are we related to it? What place do we occupy in it, and what is the kind of conduct that befits the place we occupy? These questions are common to religion, philosophy, and higher poetry. But the kind of knowledge that poetic inspiration brings is essentially individual in its character; it is figurative, vague, and indefinite. Religion, in its more advanced forms, rises higher than poetry. It moves from individual to society. In its attitude towards the Ultimate Reality it is opposed to the limitations of man; it enlarges his claims and holds out the prospect of nothing less than a direct vision of Reality. Is it then possible to apply the purely rational method of philosophy to religion? The spirit of philosophy is one of free inquiry. It suspects all authority. Its function is to trace the uncritical assumptions of human thought to their hiding places, and in this pursuit it may finally end in denial or a frank admission of the incapacity of pure reason to reach the Ultimate Reality. The essence of religion, on the other hand, is faith; and faith, like the bird, sees its ‘trackless way’ unattended by intellect which, in the words of the great mystic poet of Islam, ‘only waylays the living heart of man and robs it of the invisible wealth of life that lies within’.1 Yet it cannot be denied that faith is more than mere feeling. It has something like a cognitive content, and the existence of rival parties— scholastics and mystics— in the history of religion shows that idea is a vital element in religion. Apart from this, religion on its doctrinal side, as defined by Professor Whitehead, is ‘a system of general truths which have the effect of transforming character when they are sincerely held and vividly apprehended’.2 Now, since the transformation and guidance of man’s inner and outer life is the essential aim of religion, it is obvious that the general truths which it embodies must not remain unsettled. No one would hazard action on the basis of a doubtful principle of conduct. Indeed, in view of its function, religion stands in greater need of a rational foundation of its ultimate principles than even the dogmas of science. Science may ignore a rational metaphysics; indeed, it has ignored it so far. Religion can hardly afford to ignore the search for a reconciliation of the oppositions of experience and a justification of the environment in which humanity finds itself. That is why Professor Whitehead has acutely remarked that ‘the ages of faith are the ages of rationalism’.3 But to rationalize faith is not to admit the superiority of philosophy over religion. Philosophy, no doubt, has jurisdiction to judge religion, but what is to be judged is of such a nature that it will not submit to the jurisdiction of philosophy except on its own terms. While sitting in judgement on religion, philosophy cannot give religion an inferior place among its data. Religion is not a departmental affair; it is neither mere thought, nor mere feeling, nor mere action; it is an expression of the whole man. Thus, in the evaluation of religion, philosophy must recognize the central position of religion and has no other alternative but to admit it as something focal in the process of reflective synthesis. Nor is there any reason to suppose that thought and intuition are essentially opposed to each other. They spring up from the same root and complement each other. The one grasps Reality piecemeal, the other grasps it in its wholeness. The one fixes its gaze on the eternal, the other on the temporal aspect of Reality. The one is present enjoyment of the whole of Reality; the other aims at traversing the whole by slowly specifying and closing up the various regions of the whole for exclusive observation. Both are in need of each other for mutual rejuvenation. Both seek visions of the same Reality which reveals itself to them in accordance with their function in life. In fact, intuition, as Bergson rightly says, is only a higher kind of intellect.4

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This book in Urdu


پاکستان کا مطلب کیا پڑھنے لکھنے کے سوا

’’آجکل ایک نجی ٹی وی پر ایک ایڈ آپ اکثر دیکھتے ہیں: ’’پاکستان کا مطلب کیا پڑھنے لکھنے کے سوا‘‘… جس کی تفصیل میں بتایا جاتا ہے کہ جب ہمارا ایک بادشاہ اپنی بیوی کی یاد میں تاج محل بنوا رہا تھا اُس وقت امریکا میں فلاں یونیورسٹی بن رہی تھی، اور جس وقت ہمارا ایک بادشاہ اپنے پالتو ہرن کے سوگ میں ہرن مینار بنوا رہا تھا اُس وقت برطانیہ میں فلاں یونیورسٹی بن رہی تھی۔ میری عرض یہ ہے کہ کیا ہم اپنے بچوں کو یہ بتانا چاہتے ہیں کہ ہمارے بزرگ عاقبت نااندیش اور ناسمجھ تھے؟ مجموعی طور پر اسلامی دنیا میں۔ حضرت صدیق اکبرؓ کے دور میں جب اسلامی لشکر کے جرنیل حضرت خالد بن ولیدؓ اور ابوعبیدہ بن الجراحؓ نے ایران اور روم فتح کیا، مساجد تعمیر کرائیں، یونیورسٹی کیوں نہیں؟ حضرت عمر فاروقؓ کے دورِ خلافت میں جب فلسطین فتح ہوا تو بجائے یونیورسٹیوں کے مسجدِ عمر کیوں بنوائی؟ ولید بن عبدالملک کے دورِ خلافت میں موسیٰ بن نصیر نے افریقہ اور طارق بن زیاد نے ہسپانیہ فتح کیا تو مساجد ہی کیوں بنوائیں، یونیورسٹیاں کیوں نہیں؟ ولید بن عبدالملک کے دورِ خلافت میں ہی جب محمد بن قاسم سندھ آئے تو فتح کے بعد مساجد کے بجائے یونیورسٹیاں کیوں نہیں بنوائیں؟ عباسی دورِ خلافت میں بغداد پوری دنیا کے لیے تعلیمی لحاظ سے مالامال تھا، تو کیا وہاں یونیورسٹیاں تھیں یا مساجد؟ اسلام کے رجلِ عظیم سلطان صلاح الدین ایوبی نے صلیبی جنگوں میں صلیبیوں کو شکست اور بیت المقدس کو آزاد کرانے کے بعد بھی یونیورسٹیاں کیوں نہیں بنوائیں؟ سلطان رکن الدین بیبرس نے ہلاکو جیسی آفت سے عالم اسلام کی گلوخلاصی کرائی، پَر کوئی یونیورسٹی کیوں نہ بنوائی؟ عثمانی تاجدار سلطان محمد نے قسطنطنیہ فتح کرنے کے بعد نیلی مسجد بنوائی، یونیورسٹی بنانے کا خیال کیوں نہ آیا؟ کیونکہ ان ادوار میں ہر مسجد ایک یونیورسٹی تھی، اسی لیے تو بغداد پوری دنیا کا تعلیمی مرکز تھا۔ اس کے علاوہ البیرونی، ابن الہیثم، بوعلی سینا جیسے عظیم لوگ کس یونیورسٹی سے فارغ التحصیل تھے؟ جہاں تک ہندوستان کا تعلق ہے، سلطان ناصر الدین محمود، سلطان شمس الدین التمش، جلال الدین خلجی اور علائوالدین خلجی نے بھی اس طرف کوئی توجہ کیوں نہ دی۔ میری عرض یہ ہے کہ فتح پور سیکری کی جامع مسجد میں جو یونیورسٹی تھی یورپ میں اس کی کوئی مثال اُس وقت نہیں تھی۔
مجھے یہ پڑھ کر لارڈ میکالے کے وہ جملے یاد آگئے جو اس نے برطانوی پارلیمنٹ سے خطاب کرتے ہوئے کہے تھے:
’’میں نے ہندوستان کے طول و عرض کا سفر کیا، مجھے ایک شخص بھی ایسا نظر نہیں آیا جو فقیر ہو یا چور ہو۔ میں نے اس ملک میں بے حد دولت دیکھی، اعلیٰ اخلاقی قدریں دیکھیں اور اعلیٰ پائے کے عوام دیکھے ہیں۔ میں تصور نہیں کرسکتا کہ ہم کبھی اس ملک کو فتح کرسکتے ہیں جب تک ہم اس قوم کی ریڑھ کی ہڈی نہ توڑ دیں۔ یہ اس قوم کی روحانی اور ثقافتی میراث ہے۔ اس لیے میرا یہ مشورہ ہے کہ ہم ان کا پرانا تعلیمی نظام یکسر بدل دیں، کیونکہ جب ہندوستانی اس بات کا یقین کرلیں گے کہ بیرونی اور انگلش چیز ان کی اپنی چیزوں سے بہتر ہے تو وہ اپنی خودمختاری اور اعتماد کھو دیں گے۔ پھر وہی بن جائیں گے جیسا کہ ہم چاہتے ہیں… یعنی ایک حقیقی محکوم قوم۔‘‘
مسلمانوں کی تاریخ پڑھتے ہوئے بہت سارے قارئین کو ایسا لگتا ہے کہ یہ صرف جنگ و جدل اور درباری سازشوں کی تاریخ ہے، لیکن مسلم تاریخ کے کئی ایسے روشن پہلو بھی ہیں جن سے ہمارے مؤرخین نے مجرمانہ غفلت برتی ہے۔ رہی سہی کسر نوآبادیاتی دور کے بعد پیدا ہونے والی غلامانہ ذہنیت نے پوری کردی، جو کسی بات کو اُس وقت تک مستند تسلیم کرنے سے انکار کرتی رہتی ہے جب تک مغرب کے کسی مصنف کا حوالہ نہ دیا جائے۔
تاجدارِ کائنات صلی اللہ علیہ وآلہ وسلم کی بعثت سے تاریخِ انسانیت میں علم و فن، فکر و فلسفہ، سائنس و ٹیکنالوجی اور ثقافت کے نئے اسالیب کا آغاز ہوا اور دنیا علمی اور ثقافتی حوالے سے ایک نئے دور میں داخل ہوئی۔ آپ صلی اللہ علیہ وآلہ وسلم پر نازل ہونے والے صحیفہ انقلاب نے انسانیت کو مذہبی حقائق سمجھنے کے لیے تعقل و تدبر اور تفکر کی دعوت دی۔ ’’تم عقل سے کام کیوں نہیں لیتے؟، ’’وہ غور و فکر کیوں نہیں کرتے؟‘‘ اور ’’جو لوگ آسمانوں اور زمین کی تخلیق میں غور و فکر کرتے ہیں‘‘ جیسے الفاظ کے ذریعے اللہ رب العزت نے اپنے کلامِ برحق میں بار بار عقلِ انسانی کو جھنجھوڑا اور انسانی و کائناتی حقائق اور آفاقی نظام کو سمجھنے کی طرف متوجہ کیا۔ اس طرح مذہب اور فلسفہ و سائنس کی غیریت بلکہ تضاد و تصادم کو ختم کرکے انسانی علم و فکر کو وحدت اور ترقی کی راہ پر گامزن کردیا گیا۔
محمد اقبال اپنی کتابThe Reconstruction of Religious Thought in Islam میں لکھتے ہیں:
لہٰذا تجرباتی طریقہ، عقل و استدلال اور مشاہدہ جس کو عربوں نے متعارف کروایا، وہ قرون وسطیٰ میں سائنس کی تیز رفتار ترقی کی وجہ بنا۔ بہت سے اہم ادارے جو قدیم دنیا میں موجود نہ تھے، ان کی بنیاد قرون وسطیٰ کی اسلامی دنیا نے رکھی۔ ان اداروں میں عوامی ہسپتال، امراض نفسیات کے ہسپتال، عوامی کتب خانہ، ڈگری جاری کرنے والی علمی یونیورسٹی اور فلکیاتی مرصد شامل ہیں۔ پہلی یونیورسٹی جس نے ڈپلومے جاری کیے، وہ قرون وسطیٰ کی اسلامی دنیا کی بیمارستان طبی ہسپتال اور یونیورسٹی تھی۔ یہ ڈپلومے نویں صدی میں جاری کیے گئے۔
بہرحال مسلم تاریخ کے روشن ابواب میں سے ایک ابوعلی الحسن بن الہیثم بھی ہے جو اُن سینکڑوں نابغہ روزگار ہستیوں میں سے تھا جنہوں نے ’’دور ظلمت‘‘ میں علم کی شمعیں روشن کیں اور ایسے محیرالعقول کارنامے انجام دیے جن کی وجہ سے ان کا نام آج بھی تاریخ میں سنہری حرفوں سے لکھا ہوا ہے۔
سب اتفاق کریں گے کہ آئزک نیوٹن دنیا کے عظیم ترین ماہر طبیعات تھے۔ کم سے کم اسکول میں ہمیں جو پڑھایا جاتا ہے اُس کے مطابق وہ جدید بصری علوم کے بانی ضرور تھے۔ اسکول کی کتابیں عدسوں اور منشور کے ساتھ اُن کے مشہور تجربات، ان کی روشنی اور انعکاس اور انعطاف کے عمل پر تحقیق کی تفصیل سے بھری پڑی ہیں۔
لیکن حقیقت شاید کچھ مختلف ہے۔ میں یہ باور کروانا ضروری سمجھتا ہوں کہ بصری علوم کے میدان میں نیوٹن سے پہلے ایک اور بہت بڑی ہستی سات سو سال پہلے ہو گزری ہے۔ مغرب میں اکثر لوگوں نے ان کا نام کبھی نہیں سنا۔
بلاشبہ ایک اور عظیم ماہر طبیعات جن کا رتبہ نیوٹن کے برابر ہے، 965ء میں اس علاقے میں پیدا ہوئے جو اب عراق کا حصہ ہے۔ ان کا نام تھا: ’’ابو علی الحسن بن الہیثم‘‘… ابن الہیثم کے نام سے مشہور ہیں۔ ان کی پیدائش عراق کے شہر بصرہ میں غالباً 354 ہجری اور وفات 430 ہجری (پیدائش: 965 ئ، وفات: 1039ئ) کو ہوئی۔

A Message From The East – Allama Iqbal

A Message From The East – Allama Iqbal

A Message from the East is an inspirational film about the life and work of Muhammad Iqbal, the national poet of Pakistan. A crew of 10 Chicago Filmmakers traveled from Germany, Dubai, Pakistan, Turkey, Spain, Canada, and parts of the United States to retrace the steps and thoughts of the most inspiring Muslim Poet of the 20th Century.



A Message from the East

The story of Muhammad Iqbal, a turn of the century poet/philosopher from South Asia. Through Iqbal’s work we open a dialog between the East and West, refute the notion of a class of civilizations and discover our shared humanity.

THE RISE OF ISLAM by Allama Iqbal

This film seeks to answer the misunderstood question: “Where are the moderate Muslims?” and it decisively shows us they are here, their voices are strong, and they have been with us for quite some time.
Muhammad Iqbal was a man who understood the nature of contradiction and the necessity of balancing the converging forces in our lives. An inspiration to the people of the subcontinent and an advocate of cultural understanding and peace, Iqbal was instrumental in the stages leading up to the Partition of India and the Creation of Pakistan. A poet, philosopher, lawyer, and a political activist, Iqbal spoke of the power we have as individuals to strengthen ourselves and our communities through respect for the cultural other and by being engaged with the present moment. Through the inspiration of the 13th Century Mystical Poet Rumi from Turkey, Iqbal believed the problems of his own time would not be solved unless we had a greater understanding of ourselves. It is our responsibility to be actively involved in our own communities and co-creators of the world we wish to see.
In order for us to understand the current situation in Pakistan and Afghanistan and the rising paranoia of Radical Extremism we need to look at this critical point of history to understand those who where concerned with these same issues 100 years ago.
In a post-9/11 world that is rampant with paranoia and cultural misconceptions it is now more important than ever to embrace those elements which unite us as people rather than to focus on the differences which divide us. The greatest problems of the 21st Century have little to do with radical extremism and everything to do with our perceptions of ourselves and each other. The message of Iqbal is a strikingly contemporary one which encourages us to overcome our suspicions and doubts. Ahead of his time, he understood Einstein’s Theory of Relativity as a vehicle to bridge the differences between Religion and Science. Iqbal will go down in history as a Revolutionary Thinker who spoke for the freedom and dignity of all people.
The basis of Iqbal’s message is clearly represented in his 1938 New Years Address shortly before his death:
“Only one unity is dependable and that unity is the brotherhood of man, which is above race, nationality, color or language. So long as this so-called democracy, this accursed Nationalism, and this degraded imperialism are not shattered, so long as men do not demonstrate by their actions that they believe that the whole world is the family of God, so long as distinctions of race, color and geographical nationalities are not wiped out completely, they will never be able to lead a happy and contented life and the beautiful ideals of liberty, equality, and fraternity will never materialize.” – Allama Muhammad Iqbal
Website: ‪‬

Dr Allama Muhammad Iqbal

Dr Allama Muhammad Iqbal

Iqbal is the best articulated Muslim response to Modernity that the Islamic world has produced in the 20th century. His response has three dimensions:

A creative engagement with the conceptual paradigm of modernism at a sophisticated philosophical level through his prose writings, mainly his The Reconstruction of Religious Thought in Islam which present his basic philosophic insights
His Urdu and Persian poetry which is the best embodiment of poetically mediated thought, squarely in the traditional continuity of Islamic literature and perhaps the finest flowering of wisdom poetry, or contemplative poetry or inspired poetry in the modern times.
As a political activist/ social reformer― rising up to his social responsibility, his calling at a critical phase of history.

Iqbal, Sir Muhammad - Portrayed by: Ajab Gull


I Desire (With English Translation) by Muhammed Iqbal

I Desire (With English Translation) by Muhammed Iqbal

English Translation.

I want to have the extremes of your Love,
See, how silly am I, wishing for unachievable.

I don’t care if you maltreat me or promise to unveil your beauty,
I just want something unbearable to test my fortitude

Let the God fearing people be dwelling in the paradise,
For, instead I want to be face to face with you.
( I don’t want to go to paradise but want to observe the Divine Beauty)

O fellows, I am here for a few moments, as a gust,
Like morning star I will fade and vanish in a few moments.

I disclosed the secret in public,
I need to be punished for being so rude.


Iqbal Predictions

Iqbal Predictions

Allama Iqbal’s Predictions for 21st century

Note: Please don’t confuse with the word ‘prediction’. English language doesn’t have exact translation for several urdu/farsi/arabic words like ‘Kashf’, ‘Ilhaam’, ‘Bashaarat’, ‘Baseerat’, ‘Khudi’, ‘Taqwah’, ‘Tawakkul‘, ‘Tasuwwuf’, ‘Faqar’ etc. Other words with same understanding, used in English are Prophecy, Precognition, Influx, Foresee and Prognostication. Most of predictions in this blog are spiritual (i.e. not astrological/numerological) so use whatever word instead of prediction.

Dr. Allama Iqbal wasn’t just a poet; he can be regarded as a great Mystical Visionary who can see way ahead of his time in future through his vast Islamic spiritual knowledge base. Let’s discover what Iqbal has predicted in his Books Bang-e-Dra, Zarb-e-Kaleem, Baal-e-Jibreel and Armaghan-e-Hijaz for the Rise and Renaissance of Muslims.
Read English translation below each verse

The lion who had emerged from the desert and had toppled the Roman Empire, is, as I am told by the angels, about to get up again (from his sleep)

Whatever the eye is seeing cannot be described by the lips, I am lost in amazement as to what the world will become!, The night will eventually disappear by sun’s appearance! This garden will be filled with Light of Tauhid (Oneness of God)

Events(incident) as yet folded(hidden) in the scroll of time, Reflect in the mirror of my perception

Tomorrow is still hidden in intention, but its dawn is flashing before my eyes.

Plans will be reversed, destiny will be changed; this is a fact with truth, not fiction of my thought.

My hearts mirror shows me both world’s secrets; I relate exactly what I witness before my eyes.

The same storm is raging today in the souls of Muslim, A Divine secret it is, Not for the lips to utter, Let us see what surfaces from the depths of the deep. Let us see what color, The blue sky changes into.

However the grief’s night gives the message of Eid’s morning, In the darkness of the night, the ray of hope has appeared.

The storm in the West made Muslims Muslims, Pearls are produced in abundance from the very buffetings (shaking) of the sea; The true believers are once more to receive from the court of God; the glory of the Turkamans, the intellects of the Indians (referring Great Muslim conquerors and Mystics of India ), and the eloquence of the Arabs.

Open your eyes and look at the mirror of my words; see a hazy picture of the age(time) to come.

Look into heart’s mirror for destiny manifestation;  The sky will shine mirror-like with the morning’s light; and the night’s darkness will be speeding away! The spring breeze will be so melody inspiring; The flower bed’s silent fragrance will become so melodious! The garden’s afflicted (suffered) ones will unite with other afflicted (suffered) ones.

By Men whose eyes see far and wide, new cities shall be founded; Not by old Kufa or Bagdad is my thought’s vision bounded (seeing new cities better than old Kufa and Baghdad times).

The gardener should not be upset by seeing the garden’s state; Branches are about to appear from the bunches of buds; The garden will be cleared soon of the waste and trash; The red of the martyrs’ blood will be producing rose buds; Look a little the color of the sky somewhat red is; This the glowing of the horizon by the rising sun is!

No wonder if the Muslims gain, their ancient glory once again; Sanjar’s  Splendor pomp and state(sovereign authority), the piety(piousness) and faqar of mystics great.

From the heavens comes an answer to our long cries at last: the heavens break their silence, the curtains rise at last! The cloistered (shut off from world) hour is over, the arena’s(appear) hour begins;  The lightening comes to asunder(apart)  those cloudy skies at last! It was too hard to withhold (hold back) the flood of these truths, At last the Qalander revealed (told) the secrets of the Book.

O Zealous (passionate) Faqar, Now your time is going to come! This Frankish soul is stained with the greed of wealth and gold! If Muslim faith offends the West! Let West in its own anger burn; This faith is known by another name ‘zealous faqar’

I gleaned (learned) from Jalal-ud-deen Rumi’s company, One ‘Bold Heart’ is worth of learned heads the whole tame pack.

The dream which Islam saw of general freedom – Oh Muslim see the interpretation of that dream today.

Your real worth is hidden, other people are yet to see whats true;The Lord of the worlds assembly has yet much need of you.; By your breath lives the world and is kept animate; You are its destined leader, you the star of fate; There is no time to relax, much still remains to be done;You have yet to fully spread the light of God, the only one.

Read again the lesson of truth, of justice and valor! You will be asked to do the work of taking on responsibility for the world.

My grave is like a shrine, for men of thought and courage; I taught poor dust to tower hill-high in air; The beauty of meaning need not be adorned by my craft. Nature does herself incarnadine (care and color) the tulip red(rose)

Though this voice has emerged from Iqbal’s lips, its source is unknown;  The assembly got hope’s message as well as became restless for activism.

Lamentation is necessary but now that is over; Now control your heart a little and see the effect of the lament.

Rise, for a new age dawns; Your era begins in East and West.
Allah has faith in Momin’s might and will; the machines of Europe Satan’s alliance; Who knows the nation’s fates?—but signs abound(enough), if Muslims are wakeful.

Intellect is your shield, Love is your sword; My dervish ! Your vice-regency (Khilafat) is world-conquering; Your Takbir like fire for Godlessness is; If you are Muslim your prudence your destiny is; If you are loyal to Muhammad (PBUH) we are yours; This universe is nothing, the Tablet and the Pen are yours.

Take not my rhymes for poet’s art; I know the secrets of nature.

The secrets of life are exposed to my view: I cannot be said to have despaired of waging the struggle of life; How can I be frightened By the transient scene of sorrow? I believe in the destiny of my Ummah (Community)! Of the element of despair my life is free, The heat of the battle gives notice of complete victory; I keep in view that exciting age—In the mirror of the past I see the future.

Allama Iqbal, MAULANA JALALU-‘D-DlN MUHAMMAD RUMI, RUMI, Shams Tabrizi, Poems

Poems List
Topic Author Read Date
 Shikwa   Allama Iqbal  Read
 Jawaab e Shikwa   Allama Iqbal  Read
 English Poems   Allama Iqbal  Read
 Poems 1-2   Shams Tabrizi  Read
 Poems 3-4   Shams Tabrizi  Read
 Poems 5-6   Shams Tabrizi  Read
 Poems 7-8   Shams Tabrizi  Read
 Poems 9-10   Shams Tabrizi  Read
 Poems 11-12   Shams Tabrizi  Read
 Poems 13-14   Shams Tabrizi  Read
 Poems 15-16   Shams Tabrizi  Read
 Poems 17-18   Shams Tabrizi  Read
 Poems 19-20   Shams Tabrizi  Read
 Poems 21-22   Shams Tabrizi  Read
 Poems 23-24   Shams Tabrizi  Read
 Poems 25-26   Shams Tabrizi  Read
 Poems 27-28   Shams Tabrizi  Read
 Poems 29-30   Shams Tabrizi  Read
 Poems 31-32   Shams Tabrizi  Read
 Poems 33-34   Shams Tabrizi  Read
 Poems 35-36   Shams Tabrizi  Read
 Poems 37-38   Shams Tabrizi  Read
 Poems 39-40   Shams Tabrizi  Read
 Poems 41-42   Shams Tabrizi  Read
 Poems 43-44   Shams Tabrizi  Read
 Poems 45-46   Shams Tabrizi  Read
 Poems 47-48   Shams Tabrizi  Read
 Poem 49   Shams Tabrizi  Read


Allama Iqbal’s Poems

Allama Iqbal’s Poem

A Mother’s Dream
One night while sleeping
I dreamt
Seeing which I began
To get impatient

I saw that
To a place I am going
Where everywhere was dark
And paths are not reaching

As I proceeded
With the confidence I gathered
A queue I saw
Where boys had assembled

Emerald-like garment
They were wearing
In every hand
A little lamp was burning

Without making any noise
To and fro they were moving
Lord alone knows
Where exactly were they going?

While in this thought
My son did I find
Standing in this set
And left behind.

He was at the back
‘coz he was not quick.
The lamp in his hand
Was not getting burnt.

I said ‘Dear One!
Remember me.
Leaving me behind,
Where have you come?

Restless I am
In your separation
Enjoining I am
A necklace of tears

To us you have showed
No concern at all
The wound once healed
Loyal you are not at all

When saw the children
My fret and fume
Turning his face
The reply came

If you are sad
When from you I separate
Neither for your lad
Is there any profit (in separation)!

Saying this, the child
For sometime remained quiet.
Then lamp in his hand held
He spoke thus:

Are you wondering,
What to this is happening?
Your tears flowing
Has barred it from burning.

On the bough of a tree was seated
A nightingale that was saddened

Saying that-
Over me the night is past
And in pecking day is lost!

Towards their nest
How will they (birds) reach
When the shadow of dark
Has fastened its glitch

When heard this yell and wail
Of the nightingale
Said the glowworm
In a voice so calm

With my heart and soul
To you I am of avail
So what if I am
An insect so little?

The night is dark
Why worry then?
All through your route
I will enlighten!

A torch has Allah given me
A radiant lamp has He made me

Noble are those ones indeed
Whom others find while in need!
Communism and Imperialism
The soul of both of them is impatient and restless,
Both of them know not God, and deceive mankind.
One lives by production, the other by taxation,
And man is a glass caught between two stones.
The one puts to rout science, religion, art,
The other robs the body of soul, the hand of bread.
I have perceived both drowned in water and clay,
Both bodily burnished, but utterly dark of heart.
Life means a passionate burning, an urge to make,
To cast in the dead clay the seed of heart.
Note: Iqbal says that communism is the enemy of faith, while Capitalism is the enemy of Humanity. Materialism is the belief of both of them. Life in Communism is production and that of Capitalism is Taxation.


One day a Spider was telling a Fly
‘Everyday on this route you are passing by’

But not for once did my fortune trigger
That, towards my home you never got nearer

It matters not if from strangers you abstain
But away from friends you shouldn’t remain

My home if you come
That shall be my honor!
That ladder in the front
Will reach you to your friend

When heard the fly the talk of the Spider-friend
(It said) O Sire! Play this game on the ignorant

This fly is not among the foolish ones
Who goes up your ladder and never returns

Hearing this the Spider said,
“Ah! You think a traitor I am?
A fool like you will nowhere be found.

Lord knows from where you came flying?
If you remain at my home what is wrong?

Many are the things for you to see
Although a small hut it is when from outside you see

On the doors are hanging curtains very fine
On the walls are mirrors that is full of shine

Said the fly: Fine! What you say is true but,
Your home I will come not.

O Lord! Save me from such subtle discourse
Once laid on them, then I will never arise!

When listened the Spider the talk of the Fly
It thought of a plan to bring the little one nigh

A hundred things with flattery is got done
Everyone in this world is a slave when put this crown

These things did the Spider think
And said,
‘Lord has given u a high rank.’

In love I am with your face
That began when I saw you at once

Your eyes are shining like diamond
Your head with a crest has Allah adorned

This beauty, this attire, this splendor, this honor
And a resurrection it is your flight in the air

Pity arose in the fly when heard this flattery
It said ‘I wish not to cause you any agony’

The habit of refusing I believe is bad
To break one’s heart is in fact bad!

Saying this, it flew from its place
When it came near, the Spider jumped to lay the seize

Hungry was the Spider for many days
But now sitting at home,
The fly was flown to its place!

To my mind those
Days of past are coming
When in the garden was spring
And everyone chirping

Where is such a freedom nowadays
By their own wish one comes and goes

Wound upon my heart is going sore
As upon the tears of dew smiles the flower

That pleasant-seeming picture
That lovely-seeming figure
Prosperous by which
Was my abode

In my home is no more coming
The cry of those who’re humming

Had my freedom been
In the hands of my own!

How misfortunate I am
My own home searching I am!

My friends in their nation
Laying I am in this prison

Spring’s come
Buds of flowers are smiling
In this dark home
About my fate I am wailing

Who in this prison
Will my misfortune listen
I fear that in this nest
Will be my final rest

My garden since I left
This has been my state
Grief with heart is consumed
And heart with grief is consumed

Take this not as a song
O the ones who listen!
Of grief-stricken hearts
This is the sound of a plaint

Free me O warden
From this prison

I am speechless prisoner
Set me free and gain my prayer

My Homeland
The land where Chishti sounded
The message of truth
The garden where Nanak sang
The song of unity
Where the tartars
Chose to dwell
Which from Arabs
Took their hill

That is my homeland
That is my homeland

The land which the Greek
Were taken aback
From where knowledge and skill,
The world did take.
Whose truth gave its dust,
A gold-like effect.
Which in the Turks’ garment
Filled with diamond

That is my homeland
That is my homeland

Shattered was the star
Which in the Persian sky
Again saw it endure
In our galaxy
From where the world heard
The voice of accord
From where the Arabian Leader
Felt coming the Cool Zephyr

That is my homeland
That is my homeland

As Sinai is to Moses the Prophet
Such is to the world our mount
Where the Ship of the Noah
Came to a halt
Whose land is so high
As a ladder to roof of sky
Living in whose surroundings
Is like the abode of paradise.

That is my homeland
That is my homeland

Our Thought is the Product of Your Teachings
Oh you, solace for us, the downtrodden,
Deliver the community from fear of death.
You destroyed Lat and Manat of old,
And revived the timeworn world.
Meditation and remembrance of man and jinn,
You are the morning, prayer of Azan.
Burning and ecstasy is from la-llah.
We made no god from quadruped,
Nor bowed low before the hermit,
Nor bend the knee before ancient gods,
Nor circumambulated round palaces of kings.
This, too, among your countless favors,
Our thought is the product of your teachings.
You remembrance the wealth of joy and ardor,
Which keeps the millet proud in poverty.
Goal and destination of every wayfarer,
Your desire is in the heart of each traveler.
Our harp, alas, has become so mute,
Plectrum is a burden upon its strings.

Prayer of A Child
On my lips is coming a wish-like prayer Lord!
May my life burn like a candle-like fire!

With my breath may the darkness depart,
With my light let every corner ignite.

Let my breath add to the beauty of my nation
Like how a flower adds to the beauty of a garden

I wish my life were a moth, O lord!
In love if I was with the flame of knowledge, O Lord!

May my task be to defend the poor
To love those who at heart are weak and sore

O My Allah! Save me from doing what is bad
On the path that is right, on that You lead!

Few More poems:
Profit for one, but Death for many
The Choice is yours
The Glory of a Woman
The Ideal Woman
The Materialistic Culture
The shrine of your street is my refuge!
The world of Body vs. World of Soul
The ultimate aim of Ego


NO GOD BUT ALLAH(La Ilaha Illallah) by Allama Iqbal

NO GOD BUT ALLAH by Allama Iqbal

(Zarb-e-Kaleem-005) LA ILAHA ILLALLAH (لا الہٰ الا اللہ) NO GOD BUT ALLAH 

La Ilaha Illallah

Khudi Ka Sirr-e-Nihan La Ilaha Illallah
Khudi Hai Taeg, Fasan La Ilaha Illallah

The secret of the self is hid, In words “No god but He alone.”
 The self is just a dull-edged sword, “No god but He,” the grinding stone.

Ye Dour Apne Baraheem Ki Talash Mein Hai
Sanam Kudah Hai Jahan, La Ilaha Illallah

An Abraham by the age is sought to break the idols of this Hall:
 The avowal of God’s Oneness can make all these idols headlong fall.

Kiya Hai Tu Ne Mataa-e-Ghuroor Ka Soda
Faraib Sood-o-Zayan, La Ilaha Illallah

A bargain you have struck for goods of life, a step, that smacks conceit,
 All save the call “No god but He,” is merely fraught with fraud and deceit.

Ye Maal-o-Doulat-e-Dunya, Ye Rishta-o-Pewand
Butan-e-Weham-o-Guman, La Ilaha Illallah

The worldly wealth and riches too, ties of blood and friends a dream
The idols wrought by doubts untrue, all save God’s Oneness empty seem.

Khird Huwi Hai Zaman-o-Makan Ki Zunnari
Na Hai Zaman Na Makan, La Ilaha Illallah

The mind has worn the holy thread of Time and Space like pagans all
Though Time and Space both illusive “No god but He” is true withal.

Ye Naghma Fasl-e-Gul-o-Lala Ka Nahin Paband
Bahar Ho Ke Khazan, La Ilaha Illallah

These melodious songs are not confined to time when rose and tulip bloom
Whatever the season of year be “No god but He” must ring till doom.

Agarche But Hain Jamat Ki Astinon Mein
Mujhe Hai Hukm-e-Azan, La Ilaha Illallah

Many idols are still concealed in their sleeves by the Faithful Fold,
 I am ordained by Almighty Allah to raise the call and be much bold.


THE RISE OF ISLAM by Allama Iqbal

THE RISE OF ISLAM by Allama Iqbal

(Bang-e-Dra-163) Tulu-e-Islam (طلوع اسلام) (The Rise of Islam)


Daleel-E-Subah-E-Roshan Hai Sitaron Ki Tunak Tabi
Ufaq Se Aftab Ubhra, Gya Dour-E-Garan Khawabi

The dimness of the stars is evidence of the bright morning.
The sun has risen over the horizon; the time of deep slumber has passed.

Urooq-E-Murda’ay Mashriq Mein Khoon-E-Zindagi Dora
Samajh Sakte Nahin Iss Raaz Ko Seena-O-Farabi

The blood of life runs in the veins of the dead East:
Avicenna and Farabi cannot understand this secret.

Musalman Ko Musalman Kar Diya Toofan-E-Maghrib Ne
Talatum Haye Darya Hi Se  Hai Gohar Ki Seerabi

The storm in the West made Muslims Muslims.
Pearls are produced in abundance from the very buffetings of the sea.

Atta Momin Ko Phir Dargah-E-Haq Se Hone Wala Hai
Shikoh-E-Turkamani, Zehan-E-Hindi, Nutq-E-Arabi

The true believers are once more to receive from the court of God
The glory of the Turkamans, the intellect of the Indians and the eloquence of the Arabs.

Asar Kuch Khawab Ka Ghunchon Mein Baqi Hai To Ae Bulbul !
“Nawa Ra Talakh Tar Mee Zan Choo Zauq-E-Nagma Kmyabi”

If there is still some trace of sleep left in the buds, my nightingale,
Then make your songs more plaintive, for you found their desire to hear your melody too little.

Note: The italicized line is translated from the poet Urfi Shirazi. Iqbal also used it in his poem ‘Urfi’.

Tarap Sehan-E-Chaman Mein, Ashiyan Mein, Shakhsaron Mein
Juda Pare Se Ho Sakti Nahin Taqdeer-E-Seemabi

Whether your agitation be in the courtyard of the garden, in the nest, in the leafy branches—
This quicksilver‐destiny cannot be separated from mercury.

Woh Chashm-E-Paak Been Kyun Zeenat-E-Bargistawan Dekhe
Nazar Ati Hai Jis Ko Mard-E-Ghazi Ki Jigar Tabi

Why should that pure‐seeing eye look at the glitter of armour on the horse
When it sees the valour of the holy warrior?

Zameer-E-Lala Mein Roshan Charagh-E-Arzoo Kar De
Chaman Ke Zarre Zarre Ko Shaheed-E-Justujoo Kar De

Make the lamp of desire bright in the heart of the tulip!
Make every particle of the garden a martyr to search!

Sar Shak-E-Chashm-E-Muslim Mein Hai Neesan Ka Asar Paida
Khalil-Allah (A.S.) Ke Darya Mein Hon Ge Phir Guhar Paida

The effect of the spring‐rain is born in the tears of the Muslims.
Pearls will be born again in the sea of the Friend of God.

Kitab-E-Millat-E-Baiza Ki Phir Sheeraza Bandi Hai
Ye Shakh-E-Hashmi Karne Ko Hai Phir Barg-E-Bar Paida

This book of the Radiant Community is receiving a new binding;
The Hashimite branch is once more ready to bring forth new leaves and fruit.

Rubood Aan Turk Sheerazi Dil-E-Tabraiz-O-Kabil Ra
Saba Karti Hai Buay Gul Se Apna Hamsafar Paida

The Turk of Shiraz has ravished the heart of Tabriz and Kabul;
The morning breeze makes the scent of the rose its companion on the road.

Agar Usmaniyon Par Koh-E-Gham Toota To Kya Gham Hai
Ke Khoon-E-Sad Hazar Anjum Se Hoti Hai Sahar Paida

If a mountain of grief collapsed upon the Ottomans, then why lament?
For the dawn arises from the blood of a hundred thousand stars.

Jahan Baani Se Hai Dushwar Tar Kar-E-Jahan Beeni
Jigar Khoon Ho To Chashm-E-Dil Mein Hoti Hai Nazar Paida

More difficult than the conquest of the world is the task of seeing the world;
When the heart is reduced to blood, only then does the eye of the heart receive its sight.

Hazaron Saal Nargis Apni Benoori Pe Roti Hai
Bari Mushkil Se Hota Hai Chaman Mein Didahwar Paida

For a thousand years the narcissus has been lamenting its blindness;
With great difficulty the one with true vision is born in the garden.

Nawa Pera Ho Ae Bulbul Ke Ho Tere Taranum Se
Kabootar Ke Tan-E-Nazuk Mein Shaheen Ka Jigar Paida

Burst into song, oh nightingale! so that from your melody
The spirit of the royal falcon may arise in the delicate body of the dove!

Tere Seene Mein Hai Poshida Raaz-E-Zindagi Keh De
Musalman Se Hadees-E-Soz-O-Saaz-E-Zindagi Keh De

The secret of life is hidden in your breast—then tell it;
Tell the Muslims the account of the burning and re‐making of life.

Khuda’ay Lam Yazil Ka Dast-E-Qudrat Tu, Zuban Tu Hai
Yaqeen Paida Kar Ae Ghafil Ke Maghloob-E-Guman Tu Hai

You are the ever‐powerful hand and the tongue of the eternal God;
Give birth to certainty, of negligent one, for your are laid low by doubt.

Pare Hai Charakh-E-Neeli Faam Se Manzil Musalman Ki
Sitare Jis Ki Gard-E-Rah Hon, Woh Karwan Tu Hai

The goal of the Muslim lies beyond the blue sky;
You are the caravan, which the stars follow as dust on the road.

Makan Fani, Makeen Ani, Azal, Tera, Abad Tera
Khuda Ka Akhiri Pegham Hai Tu, Javidan Tu Hai

Space is transient; its inhabitants are transitory, but the beginning of time is yours; its end is yours.
You are the final message of God; you are eternal.

Hina Band-E-Uroos-E-Lala Hai Khoon-E-Jigar Tera
Teri Nisbat Baraheemi Hai, Mamaar-E-Jahan Tu Hai

The blood of your heart is the henna which decorates the tulip‐bride.
You belong to Abraham; you are the builder of the world.

Teri Fitrat Ameen Hai Mumkanat-E-Zindagani Ki
Jahan Ke Johar-E-Muzmar Ka Goya Imtihan Tu Hai

Your nature is the trustee of all the possibilities of life;
You are like the touchstone of the hidden essence of the world.

Jahan-E-Aab-O-Gil Se Alam-E-Javed Ki Khatir
Nabuwat Sath Jis Ko Le Gyi Woh Armgahan Tu Hai

The One who left this world of water and clay for eternal life—
The one whom the prophethood took with it—you are that gift.

Ye Nukta Sargazhat-E-Millat-E-Baiza Se Hai Paida
Ke Aqwam-E-Zameen-E-Asia Ka Pasban Tu Hai

This principle rises from the story of the Radiant Community—
You are the guardian of the nations of the land of Asia.

Sabaq Phir Parh Sadaqat Ka, Adalat Ka, Shujaat Ka
Liya Jaye Ga Tujh Se Kaam Dunya Ki Imamat Ka

Read again the lesson of truth, of justice and valour!
You will be asked to do the work of taking on responsibility for the world.

Yehi Maqsood-E-Fitrat Hai, Yehi Ramz-E-Muslamani
Akhuwat Ki Jahangeeri, Mohabat Ki Farawani

This is the destiny of nature; this is the secret of Islam—
World‐wide brotherhood, an abundance of love!

Butan-E-Rang-O-Khoon Ko Torh Kar Millat Mein Gum Ho Ja
Na Toorani Rahe Baqi, Na Irani Na Afghani

Break the idols of colour and blood and become lost in the community.
Let neither Turanians, Iranians nor Afghan remain.

Miyan-E-Shakhsaran Sohbat-E-Murgh-E-Chaman Kab Talak!
Tere Bazu Mein Hai Parwaz-E-Shaheen-E-Kehsatani

How long will you keep company in the branches with the birds of the garden;
In your arms is the flight of the royal hawk of Quhistan.

Guman Abad-E-Hasti Mein Yaqeen Mard-E-Musalman Ka
Byaban Ki Shab-E-Tareek Mein Qindeel-E-Rahbani

In the abode of doubts of existence is the certainty of the Muslim hero;
In the darkness of the desert night is the candle of the monks.

Mitaya Qaisar-E-Kasra Ke Istabdad Ko Jis Ne
Woh Kya Tha, Zor-E-Haider (R.A.), Faqr-E-Bu Zar (R.A.), Sidq-E-Salmani (R.A.)

What was it that erased the tyranny of Caesar and Cyrus?
The power of Hyder (R.A.), the asceticism of Bu Dharr (R.A.), the truth of Salman (R.A.)!

Huway Ahrar-E-Millat Jadah Pema Kis Tajamul Se
Tamashayi Shagaaf-E-Dar Se Hain Sadiyon Ke Zindani

How magnificently the heroes of the community have blazed the trail,
And those who have been prisoners for centuries peer at them through a crack in the door.

Sabat-E-Zindagi Aeeman-E-Muhkam Se Hai Dunya Mein
Kah Almani Se Bhi Paenda Tar Nikla Hai Toorani

The stability of life in the world comes from the strength of faith,
For the Turanians have emerged firmer than even the Germans.

Jab Iss Angara’ay Khaki Mein Hota Hai Yaqeen Paida
To Kar Leta Hai Ye Bal-O-Par-E-Rooh-ul-Ameen Paida

When certainty is born in these embers of ashes,
Then it gives birth to the wings of Gabriel.

Ghulami Mein Na Kaam Ati Hain Shamsheerain Na Tadbeerain
Jo Ho Zauq-E-Yaqeen Paida To Kat Jati Hain Zanjeerain

In slavery, neither swords or plans are effective,
But when the taste for certainty is created, then the chains are cut.

Koi Andaza Kar Sakta Hai Uss Ke Zor-E-Bazu Ka !
Nigah-E-Mard-E-Momin Se Badal Jati Hain Taqdeerain

Can anyone even guess at the strength of his arm?
By the glance of the man who is a true believer even destiny is changed.

Walayat, Padshahi, Ilm-E-Ashiya Ki Jahangeeri
Ye Sub Kya Hain, Faqat Ek Nukta-E-Aeeman Ki Tafseerain

Empire, sainthood, the knowledge of things which holds the world in its sway—
What are they all? Only commentaries on one small point of faith.

Baraheemi Nazar Paida Magar Mushkil Se Hoti Hai
Hawas Chup Chup Ke Seenon Mein Bana Leti Hai Tasweerain

But it is difficult to create the insight of Abraham (A.S.);
Desire insidiously paints pictures in our breasts.

Tameez-E-Banda-O-Aaqa Fasad-E-Admiyat Hai
Hazar Ae Cheerah Dastan! Sakht Hain Fitrat Ki Taazirain

The distinction of servant and lord has put mankind into turmoil;
Beware, oh powerful ones; the penalties of nature are harsh.

Haqiqat Aik Hai Har Shay Ki, Khaki Ho Ke Noori Ho
Lahoo Khursheed Ka Tapake Agar Zarre Ka Dil Cheerain

There is one reality for everything, be it of earth or fire;
The blood of the sun will drip, of we split the heart of an atom.

Yaqeen Mohkam, Amal Peham, Mohabbat Faateh-E-Alam
Jahad-E-Zindagani Mein Hain Ye Mardon Ki Shamsheerain

Firm certainty, eternal action, the love that conquers the world—
These are the swords of men in the holy war of life.

Cha Bayad Mard Ra Tabaa-E-Bulanday, Mashrab-E-Naabay
Dil-E-Garmee, Nigah-E-Pak Beenay, Jaan-E-Betabay

What else does man need but a lofty spirit and pure character,
A warm heart, a pure‐sighted eye and a restless soul?

Auqabi Shan Se Jhapte The Jo, Bebaal-O-Par Nikle
Sitare Sham Ke Khoon-E-Shafaq Mein Doob Kar Nikle

Those who rushed forward with the splendor of the eagle emerged plucked of their wings and plumage;
The stars of evening sank in the blood of the sunset but rose again.

Huway Madfoon-E-Darya Zair-E-Darya Tairne Wale
Tamanche Mouj Ke Khate The Jo, Ban Kar Guhar Nikle

Those who swam under the sea were buried by the ocean,
But those who suffered the buffeting of the wave arose, and became pearls.

Ghabar-Ereh Guzar Hain, Keemiya Par Naaz Tha Jin Ko
Jibeenain Khak Par Rakhte The Jo, Ikseer Gar Nikle

Those who prided themselves on their alchemy are the dust of the wayside;
Those who kept their forehead upon the dust emerged as the makers of elixir.

Hamara Naram Ro Qasid Peyam-E-Zindagi Laya
Khabar Deti Theen Jin Ko Bijliyan Woh Be-Khabar Nikle

Our slow‐running messenger brought the tidings of life;
Those to whom the lightning gave news emerged unknowing.

Haram Ruswa Huwa Peer-E-Haram Ki Kam Nigahi Se
Jawanan-E-Tatari Kis Qadar Sahib-E-Nazar Nikle

The Shrine was disgraced by the lack of foresight of the old keeper of the shrine;
But how our Tartar heroes emerged as young men of vision!

Zameen Se Nooriyan-E-Asman Parwaz Kehte The
Ye Khaki Zinda Tar, Paenda Tar, Tabinda Tar Nikle

Those who soar aloft and light the sky say this to the earth,
‘These earth‐bound creatures emerged more lively, more stable and more shining.’

Jahan Mein Ahl-E-Aeeman Soorat-E-Khursheed Jeete Hain
Idhar Doobe Udhar Nikle, Udhar Doobe Idhar Nikle

In the world, the people of faith live like the sun;
Here they sink, there they arise, there they sink, here they arise!

Yaqeen Afrad Ka Sarmaya-E-Tameer-E-Millat Hai
Yehi Quwwat Hai Jo Soorat Gar-E-Taqdeer-E-Millat Hai

The certainty of individuals is the capital for building the community;
This is the power which draws the portrait of the fate of the community.

Tu Raaz-E-Kun Fakan Hai, Apni Ankhon Par Ayan Ho Ja
Khudi Ka Raazdan Ho Ja, Khuda Ka Tarjuman Ho Ja

You are the secret of creation, see yourself in your eyes;
Share the secret of your own self, become the spokesman of God.

Hawas Me Kar Diya Tukre Tukre Nu-E-Insan Ko
Akhuwat Ka Byan Ho Ja, Mohabbat Ki Zuban Ho Ja

Greed has split mankind into little pieces;
Become the statement of brotherhood, become the language of love.

Ye Hindi, Who Khurasani, Ye Afghani, Who Toorani
Tu Ae Sharminda-E-Sahil ! Uchal Kar Be-Karan Ho Ja

Here are Indians, there people of Khurasan, here Afghans, there Turanians—
You, who despise the shore, rise up and make yourself boundless.

Ghubar Aludah’ay Rang-O-Nasb Hain Baal-O-Par Tere
Tu Ae Murgh-E-Hara ! Urne Se Pehle Par-Fishan Ho Ja

Your wings and your plumage are soiled with the dust of colour and race;
You, my bird of the holy shrine, shake your wings before you start to fly.

Khudi Mein Doob Ja Ghafil ! Ye Sir-E-Zindagani Hai
Nikl Kar Halqa-E-Shaam-O-Sahar Se Javidan Ho Ja

Immerse yourself in your self, my forgetful one, this is the secret of life;
Come out from the fetters of evening and morning, become immortal.

Masaf-E-Zindagi Mein Seerat-E-Foulad Paida Kar
Shabistan-E-Mohabbat Mein Harair-O-Parniyan Ho Ja

On the battle‐field of life adopt the nature of steel;
In the bed‐chamber of love become as soft as silk and painted brocade.

Guzar Ja Ban Ke Seel-E-Tund Ro Koh-E-Byaban Se
Gulistan Rah Mein Aye To Joo’ay Naghma Khawan Ho Ja

Pass like a river in full spate through the mountains and the deserts;
If the garden should come your way, then become a melodiously singing stream.

Tere Ilm-O-Mohabbat Ki Nahin Hai Intaha Koi
Nahin Hai Tujh Se Barh Kar Saaz-E-Fitrat Mein Nawa Koi

There is no limit to your knowledge and love;
In the instrument of nature there is no sweeter song than you.

Abhi Tak Admi Sayd-E-Zaboon-E-Sheher Yari Hai
Qayamat Hai Ke Insan Nu-E-Insan Ka Shikari Hai

Even now, mankind if the miserable prey to imperialism;
How distressing that man is hunted by man!

Nazar Ko Kheerah Karti Hai Chamak Tehzeeb-E-Hazir Ki
Ye Sanaee Magar Jhoote Nagon Ki Rezakari Hai

The glitter of modern civilization dazzles the sight;
But this clever craftsmanship is a mosaic of false jewels.

Woh Hikmat Naz Tha Jis Par Khiradmandan-E-Maghrib Ko
Hawas Ke Panja’ay Khoonin Mein Taegh-E-Karzari Hai

That science, in which the scholars of the West took pride,
Is the sword of warfare held in the bloody grip of greed.

Tadabur Ki Fasoon Kari Se Mohkam Ho Nahin Sakta
Jahan Mein Jis Tamaddan Ki Bina Sarmayadari Hai

That civilization of the world, which is founded on capitalism,
Can never be become strong by spellbinding schemes.

Amal Se Zindagi Banti Hai Jannat Bhi, Jahanum Bhi
Ye Khaki Apni Fitrat Mein Na Noori Hai Na Naari Hai

By action life may become both paradise and hell;
This creature of dust in its nature is neither of light nor of fire.

Kharosh Amoz-E-Bulbul Ho, Girah Ghunche Ki Wa Kar De 
Ke Tu Iss Gulistan Ke Waste Baad-E-Bahari Hai

Teach the nightingale to send forth its clamour;
Open the knot of the bud, for you are the spring breeze for this garden.

Phir Uthi Asia Ke Dil Se Chankari Mohabbat Ki
Zameen Joulan Geh-E-Atlas Qabayan-E-Tatari Hai

Once more the spark of love has arisen from the heart of Asia;
The earth is the coursing‐ground for the stain-cloaked Tartars.

Baya Paida Khareedarst Jaan-E-Natoowane Ra
“Pas Az Muddat Gudaz Aftaad Barma Karwame Ra”

Arise! A buyer has come to our hapless life;
After an age, the time has come for our caravan’s departure.

Baya Saqi Nawaye Murgh-E-Zaar Az Shakhsar Amad
Bahar Amad Nigar Amad, Nigar Amad Qirar Amad

Come, Saki! The song of the bird of the garden has come from the branches;
The spring has come; the beloved has come; peace has come!

Kasheed Abar-E-Bahari Khemah Andar Wai-O-Sehra
Sada’ay Absharan Az Faraz-E-Kohsar Amad

 The spring cloud has pitched its tent in the valley and the desert;
The sound of the waterfall has come from the summit of the mountains.

Sarat Gardam To Ham Qanoon-E-Paisheen Saazdah Saqi
Ke Kheel-E-Naghma Pardazan Qitar Andar Qitar Amad

I implore you; renew the law of the past!
For the army of singers has come drove upon drove.

Kanar Az Zahadan Bargeer-O-Bebakana Saghar Kash
Pas Az Muddar Azeen Shakh-E-Kuhan Bang-E-Hazar Amad

Turn away from the ascetics and fearlessly drink wine from the jar;
After an age the song of the nightingale has rung out from this old branch.

Ba Mushtaqan Hadees-E-Khawajah (S.A.W.)-E-Badar-O-Hunain Awar
Tasarraf Haye Pinhanash Ba-Chashm Ashkar Amad

Bring the account of the Master of Badr and Hunain (PBUH) to those who yearn;
Its hidden mystic powers have been revealed to the eye.

Dgar Shakh-E-Khalil (A.S.) Az Khoon-E-Ma Namnaak Mee Gardad
Baba Zaar-E-Mohabbat Naqad-E-Maa Kamil Ayar Amad

Again the branch of Khalil has been watered by the sap of our blood;
In the marketplace of love our cash has proved to be perfect.

Sir-E-Khak Shaheeday Barg Haye Lala Mee Pasham
Ke Khawinsh Banihal-E-Millat Ma Saazgar Amad

I scatter the pearls of tulips upon the dust of the martyrs,
For their blood has proved to be effective for the saplings of the community.

“Baya Ta Gul Bifasha-Neeyam Wa May Dar Saghar Andazyam
Falak Ra Saqaf Bashagafiyam Wa Tarah-E-Deegar Andazyam”

Come, so that we may strew roses and pour a measure of wine in the cup!
Let us split open the roof of the heavens and think upon new ways.