Dear Tauseef Sahib, It is a great initiative. This has, since a VERY long time, been one of my favorite peoms by Iqbal. This is also a sort of GHAZAL E MUSALSAL i.e. a form of poetry that combines the qualities of ghazal and poem ! This ghaza, together with "Kabhi Aiy Haqiat e Muntazar" represents the most poetic qualities of Iqabal. The diction is awsome. As regards the rhythm (which is one of chief qualities of poetry), it is at its hight.
Karam Ae Shah (S.A.W.)-e-Arab-o-Ajam Ke Khare Hain Muntazir-e-Karam Woh Gaza Ke Tu Ne Atta Kiya Hai Jinhain Damagh-e-Sikandari Lord of Arabia and the alien lands! awaiting here thy bounty are those beggars whom thou has given the pride of Alexander.
Part VII And using the example of Hazrat Ali (RA) he refers to the fact that his strenght that delivered the unique victory of "KHYBER', came despite the fact that he took simple food (Jau Ki Roti). In this one of the most beautiful couplets of Iqbal, he emphasies his usual theme that an honest and sincere action, based on faith and conviction (josh e kirdar), is aided by the Almighty Himself. The inspirational aspect of Iqbal's poetry is at its climax here ! (Incomplete). Thank you.
Part VI The title of the Soora Al-Baqr, which consists of first two and a half parts (Seeparas) of Holy Quran, comes from this episode. In the following verses Sir Iqbal deplores the decay an decline of the moral qualities and the character of general Muslims, using himself and his addressee (Main Aur Tu) as the interlocutor. In one of the verses "Teri Khak Mein Har Agar Sharar), he invites individuals not to give too much importance to the question of "resources or resourcelessness".
Part III Khalil's father "AAzer" was the chief idol- craftman. That is why Iqbal refers to "Qateel e Shewa e Azari" i.e lost in the charm of false, man-made gods by "Azer". According to the fairly common version of the story, when H.Musa successfully arranged the move of his people, the sons of "Israil", from the domination of Fir'aun (and the Coptics i.e. the ruling Egyptian group),and when they all lived in the Sinai desert, H.Musa,once again went to to the Kohe Toor. Pl. See Part IV
Main Nawaye Soukhta Dar Guloo, Tu Parida Rang, Ramida Bu Mein Hikayat-e-Gham-e-Arzoo, Tu Hadees-e-Matam-e-Dilbari And you a shrivelled colour, a frightened scent; I, memory of the pain of longing-you, Echo of a lament for love
Part II Among the pre-Islamic personalities, Khail Ullah (Hazrat Ibrahim) and Kaleem Ullah (Hazarat Musa) are Iqbals' ideals. Accordign to him, both were close to God, one His friend, and the other His adressee or "intelocuteur". Khalil 's age was dominated by the worship of idols (false gods). Kaleem's time was characterised by evolution of human civilisation (which was still so weak that it was )marked by the ruling human being's claim to be god. Please see part III
You've explained it very nicely brother. But there is something I want to add to this before it gets usual. Referring to Prophets before Prophet Muhammad pbuh one should never say "Pre-Islamic". Its a wrong connotation and should not become a norm. The reason being is that all the Prophets had represented Islam as the Deen ul Haq.
Part V H. Musa had,in his absence,given the command of his people to his brother H.Haroon.But, saamri was so strong in magic that he made a calf with the gold collected from those people.The persons saved by H.Musa fell prey to this magic and started worshiping that calf.Upon his return from Koh e Toor,AFTER THE SECOND SERIES OF HIS TALKS WITH GOD,H. Moses,realized the situation and, with the message of God, communicated in his unique skillful manner, he broke the magic of samri. see part VI
Koi Aesi Tarz-e-Tawaaf Tu Mujhe Ae Charagh-e-Haram Bata! Ke Tere Patang Ko Phir Atta Ho Wohi Sarisht-e-Samundari Oh lamp Of the shrine! teach me, your circling moth, a way Of worship to renew in me that nature which like the salamander feeds on flame.
Part IV During those,undoubtedly,VERY extremely privileged "TALKS" with God,he brought the Ten Commandments. These were the Ten Basic Rules which the stateless, "homeless", and certainly DIRECTIONLESS people, needed to follow in order to lead a decent life. When H. Moses initiallay arranged the Exhodus of his people, one,so-called sympathiser of the "Bani Israil",an Egyptian (coptic) called "samri", a magician, quit the camp of the Fir'aun, and came with them to Sinai. Pl. see part V
Dam Zindagi Ram-e-Zindagi, Gham-e-Zindagi Sam-e-Zindagi Gham-e-Ram Na Kar, Sam-e-Gham Na Kha Ke Yehi Hai Shan-e-Qalandari To infidels. Life’s every breath is numbered-To count them, terror: to wail at life’s brief span, Poison; do not bewail that terror, do not swallow the poison of that wailing;The road by which the saints came to their crown,
Mera Aysh Gham, Mera Shehad Samm, Meri Bood Hum Nafas-e-Adam Tera Dil Haram, Girv-e-Ajam, Tera Deen Khareeda-e-Kafiri My joys Are gall, my honey venom, my soul twinbrother To blank oblivion: your heart’s temple pawned to Persia’s strange gods, your religion bartered
Na Saliqa Mujh Mein Kaleem Ka Na Qareena Tujh Mein Khalil Ka Mein Halak-e-Jadoo-e-Samri, Tu Qateel-e-Shewa-e-Azari In me no mind of Moses, in you no virtue of Abraham: idolatrous foes like theirs, New Samris, Azars, have with eldridge arts destroyed us; I am a song burned out in the throat,
Gila-e-Jafaye Wafa Nama Ke Haram Ko Ahl-e-Haram Se Hai Kisi Butkude Mein Byan Krun To Kahe Sanam Bhi ‘Hari Hari’ Against the guardians of the shrine, the shrine brings accusation of such villainy decked out as loyal zeal, that let me once proclaim it in the very idol‐house, The senseless monsters would cry out ‘Oh Vishnu, Vishnu!’
Na Sataiza-Gah-e-Jahan Nayi Na Hareef-e-Panja Faggan Naye Wohi Fitrat-e-Asadullahi, Wohi Marhabi, Wohi Aantari Not new to‐day the world’s arena, not new the antagonists, face to face, hands clenched; Unchanged of purpose stands the Lion of God, Unchanged the opposing champions. Aid us, Prophet,
Teri Khak Mein Hai Agar Sharar To Khiyal-e-Faqr-o-Ghana Na Kar Ke Jahan Mein Naan-e-Shaeer Par Hai Madar-e-Quwwat-e-Haidari And have no thought, if one spark burns in your dust, of wealth or penury; for here on earth black peasant bread breeds Hyder’s strength.
اواز اور الفاظ بہت اعلیٰ
I love this kalam! Na saleeqa mujh mein Kaleem ka; Na Qareena tujh mein Khaleel ka...
It is excellent
Heart Touching....ALLAMA IQBAL kash kh mean ne aap ko dekha hota
Dear Tauseef Sahib,
It is a great initiative. This has, since a VERY long time, been one of my favorite peoms by Iqbal. This is also a sort of GHAZAL E MUSALSAL i.e. a form of poetry that combines the qualities of ghazal and poem !
This ghaza, together with "Kabhi Aiy Haqiat e Muntazar" represents the most poetic qualities of Iqabal. The diction is awsome. As regards the rhythm (which is one of chief qualities of poetry), it is at its hight.
I realize it is kinda off topic but does anybody know a good place to stream new tv shows online?
@Bodie Tripp flixportal
@Misael Zahir Thanks, signed up and it seems to work :D I really appreciate it!
@Bodie Tripp Happy to help =)
Karam Ae Shah (S.A.W.)-e-Arab-o-Ajam Ke Khare Hain Muntazir-e-Karam
Woh Gaza Ke Tu Ne Atta Kiya Hai Jinhain Damagh-e-Sikandari
Lord of Arabia and the alien lands! awaiting here thy bounty are
those beggars whom thou has given the pride of Alexander.
Part VII
And using the example of Hazrat Ali (RA) he refers to the fact that his strenght that delivered the unique victory of "KHYBER', came despite the fact that he took simple food (Jau Ki Roti).
In this one of the most beautiful couplets of Iqbal, he emphasies his usual theme that an honest and sincere action, based on faith and conviction (josh e kirdar), is aided by the Almighty Himself.
The inspirational aspect of Iqbal's poetry is at its climax here !
(Incomplete).
Thank you.
Baber Zaman Thankyou very much for the explanation!
Thankyou for the translation.
From where can I find such translations as it is very difficult to understand.
❤❤❤Media ❤❤❤
سبحان اللہ۔۔😓
Part VI
The title of the Soora Al-Baqr, which consists of first two and a half parts (Seeparas) of Holy Quran, comes from this episode.
In the following verses Sir Iqbal deplores the decay an decline of the moral qualities and the character of general Muslims, using himself and his addressee (Main Aur Tu) as the interlocutor.
In one of the verses "Teri Khak Mein Har Agar Sharar), he invites individuals not to give too much importance to the question of "resources or resourcelessness".
the true lover of iqbal
Mee tooo
سبحان اللہ
Sounds great - translation please.
Part III
Khalil's father "AAzer" was the chief idol- craftman. That is why Iqbal refers to "Qateel e Shewa e Azari" i.e lost in the charm of false, man-made gods by "Azer".
According to the fairly common version of the story, when H.Musa successfully arranged the move of his people, the sons of "Israil", from the domination of Fir'aun (and the Coptics i.e. the ruling Egyptian group),and when they all lived in the Sinai desert, H.Musa,once again went to to the Kohe Toor.
Pl. See Part IV
Azer was Ibrahim's (Alyhis salam) Paternal uncle... his Father was Tarah..
ماشاءاللہ
❤
Main Nawaye Soukhta Dar Guloo, Tu Parida Rang, Ramida Bu
Mein Hikayat-e-Gham-e-Arzoo, Tu Hadees-e-Matam-e-Dilbari
And you a shrivelled colour, a frightened scent;
I, memory of the pain of longing-you, Echo of a lament for love
Part II
Among the pre-Islamic personalities, Khail Ullah (Hazrat Ibrahim) and Kaleem Ullah (Hazarat Musa) are Iqbals' ideals. Accordign to him, both were close to God, one His friend, and the other His adressee or "intelocuteur". Khalil 's age was dominated by the worship of idols (false gods). Kaleem's time was characterised by evolution of human civilisation (which was still so weak that it was )marked by the ruling human being's claim to be god.
Please see part III
You've explained it very nicely brother. But there is something I want to add to this before it gets usual. Referring to Prophets before Prophet Muhammad pbuh one should never say "Pre-Islamic". Its a wrong connotation and should not become a norm. The reason being is that all the Prophets had represented Islam as the Deen ul Haq.
mashalaha
Part V
H. Musa had,in his absence,given the command of his people to his brother H.Haroon.But, saamri was so strong in magic that he made a calf with the gold collected from those people.The persons saved by H.Musa fell prey to this magic and started worshiping that calf.Upon his return from Koh e Toor,AFTER THE SECOND SERIES OF HIS TALKS WITH GOD,H. Moses,realized the situation and, with the message of God, communicated in his unique skillful manner, he broke the magic of samri.
see part VI
Koi Aesi Tarz-e-Tawaaf Tu Mujhe Ae Charagh-e-Haram Bata!
Ke Tere Patang Ko Phir Atta Ho Wohi Sarisht-e-Samundari
Oh lamp Of the shrine! teach me, your circling moth, a way
Of worship to renew in me that nature which like the salamander feeds on flame.
Part IV
During those,undoubtedly,VERY extremely privileged "TALKS" with God,he brought the Ten Commandments. These were the Ten Basic Rules which the stateless, "homeless", and certainly DIRECTIONLESS people, needed to follow in order to lead a decent life.
When H. Moses initiallay arranged the Exhodus of his people, one,so-called sympathiser of the "Bani Israil",an Egyptian (coptic) called "samri", a magician, quit the camp of the Fir'aun, and came with them to Sinai.
Pl. see part V
Pls explain also for common man
Dam Zindagi Ram-e-Zindagi, Gham-e-Zindagi Sam-e-Zindagi
Gham-e-Ram Na Kar, Sam-e-Gham Na Kha Ke Yehi Hai Shan-e-Qalandari
To infidels. Life’s every breath is numbered-To count them, terror: to wail at life’s brief span,
Poison; do not bewail that terror, do not swallow the poison of that wailing;The road by which the saints came to their crown,
Mera Aysh Gham, Mera Shehad Samm, Meri Bood Hum Nafas-e-Adam
Tera Dil Haram, Girv-e-Ajam, Tera Deen Khareeda-e-Kafiri
My joys Are gall, my honey venom, my soul twinbrother
To blank oblivion: your heart’s temple pawned to Persia’s strange gods, your religion bartered
Na Saliqa Mujh Mein Kaleem Ka Na Qareena Tujh Mein Khalil Ka
Mein Halak-e-Jadoo-e-Samri, Tu Qateel-e-Shewa-e-Azari
In me no mind of Moses, in you no virtue of Abraham: idolatrous foes like theirs,
New Samris, Azars, have with eldridge arts destroyed us; I am a song burned out in the throat,
Where is Hamid Baqri's credit?
Meanings of difficult words please.07/07/2021
Dear Candyland2007,
Thank you.
Cheers.
BZ
Who is this singer
@Baber Zaman do you have translation of this poem ?
جادوئی کلام ۔۔۔
Gila-e-Jafaye Wafa Nama Ke Haram Ko Ahl-e-Haram Se Hai
Kisi Butkude Mein Byan Krun To Kahe Sanam Bhi ‘Hari Hari’
Against the guardians of the shrine, the shrine brings accusation of such villainy decked out as loyal zeal,
that let me once proclaim it in the very idol‐house, The senseless monsters would cry out ‘Oh Vishnu, Vishnu!’
Na Sataiza-Gah-e-Jahan Nayi Na Hareef-e-Panja Faggan Naye
Wohi Fitrat-e-Asadullahi, Wohi Marhabi, Wohi Aantari
Not new to‐day the world’s arena, not new the antagonists, face to face, hands clenched;
Unchanged of purpose stands the Lion of God, Unchanged the opposing champions. Aid us, Prophet,
Teri Khak Mein Hai Agar Sharar To Khiyal-e-Faqr-o-Ghana Na Kar
Ke Jahan Mein Naan-e-Shaeer Par Hai Madar-e-Quwwat-e-Haidari
And have no thought, if one spark burns in your dust, of wealth or penury;
for here on earth black peasant bread breeds Hyder’s strength.
YOU ARE RIGHT
What is the name of this singer????
Hamid Baqri
ilov y to of pkaisteans be diste song
My comments taken from the site: Allama Iqbal Poetry
koi is sharie ki urdu tashreeh kar sakta hai ?
lon ly han q nain
thanks tu ap is nazam ka urdu translate kar sakty hai tu ap kaise karain gy send
mtlb explanation alo
Mesg main kar dun ga 3 din tak free ho k
thanks