حکمت کلیمی

تا نبوت حکم حق جاری کندپشت پا بر حکم سلطان میزند

As the prophet establishes God’s decrees, he repudiates Caesar’s law.
(Iqbal here brings into sharp contrast God’s Will and king’s will, keeping in mind perhaps the well-known saying of Christ: Render unto Caeser what is Caesar’s and render unto God what is God’s. Iqbal feels that it is not possible for one to be loyal to God’s will and yet to accept and follow the lead of ordinary mundane rulers.)

در نگاہش قصر سلطان کہنہ دیرغیرت او بر نتابد حکم غیر

In his eyes the royal palace is like an old idol-temple; his sense of honour makes him disobey the order of the other-than-God.

پختہ سازد صحبتش ہر خام راتازہ غوغائی دھد ایام را

The imperfect become perfect through association with him. He gives a new tumult to the age.

درس او "اﷲ بس باقی ہوس"تا نیفتد مرد حق در بند کس

His message is that Allah is sufficient and all else is meaningless, so that the man of truth does not fall into anybody’s snare.

از نم او آتش اندر شاخ تاکدر کف خاک از دم او جان پاک

His moisture imparts fire to the vine’s twig and his breath gives life to this handful of earth.

معنی جبریل و قرآن است اوفطرة اﷲ را نگہبان است او

He is the meaning of Gabriel and the Quran, and he is the custodian of God’s Law*.
* Qur’anic verse (xxx. 30): ‘So set thy face for religion, being upright, the nature made by Allah in which He has created man.’ Allah’s Nature, as the Qur’anic verse signifies, stands for Islam to which the Prophet is commissioned to give practical and concrete shape.)

حکمتش برتر ز عقل ذوفنوناز ضمیرش امتی آید برون

His wisdom is superior to artful Reason, his spirit gives birth to a people (ummah).
(It appears that, according to Iqbal, the hikmat (wisdom) of the Prophet is not qualitatively different from reason only it is much higher than the latter.)

حکمرانی بی نیاز از تخت و تاجبی کلاہ و بی سپاہ و بی خراج

He is a ruler disinterested in throne and crown: sans crown, sans army, sans tribute.

از نگاہش فرودین خیزد ز دیدرد ہر خم تلخ تر گردد ز می

His look transforms autumn into spring, and through him the dregs of every pitcher become stronger than the wine.

اندر آہ صبحگاہ او حیاتتازہ از صبح نمودش کائنات

In his morning-lamentation lies life and the universe is renewed by the morning of his manifestation.

بحر و بر از زور طوفانش خرابدر نگاہ او پیام انقلاب

The sea and the earth are devastated by the intensity of his deluge, and in his eyes there is a message of revolution.

درس "لا خوف علیہم" می دہدتا دلے در سینۂ آدم نہد

He teaches the lesson of they have no fear; he puts a heart into the breast of man.
(Qur’anic verse (x. 62): ‘Now surely the friends of Allah have no fear, nor do they grieve.’)

عزم و تسلیم و رضا آموزدشدر جہان مثل چراغ افروزدش

He teaches man determination, submission (to the will of God) and willing acquiescence; and makes him radiant in the world like a lamp.

من نمیدانم چہ افسون می کندروح را در تن دگرگون می کند

I do not know what magic he practises, but he totally transforms the soul in the body.

صحبت او ہر خزف را در کندحکمت او ہر تہی را پر کند

In his society a piece of clay becomes a pearl; and his wisdom gives abundance to the deficient.

بندۂ درماندہ را گوید کہ خیزہر کہن معبود را کن ریز ریز"

He says to the downtrodden slave: Arise and break into pieces every ancient
deity.

مرد حق افسون این دیر کہناز دو حرف "ربی الاعلی" شکن

O man of God, break the spell of this old world with these words: God is the highest of all.

فقر خواہی از تہی دستی منالعافیت در حال و نے در جاہ و مال

If you wish to gain faqr, don’t complain of poverty; well-being depends on one’s attitude and not on rank and wealth.

صدق و اخلاص و نیاز و سوز و دردنے زر و سیم و قماش سرخ و زرد

Truthfulness, sincerity, submissiveness, ardour and sympathy these are needed and not gold or silver, nor red and yellow coins.

بگذر از کاوس و کی اے زندہ مردطوف خود کن گرد ایوانی مگرد

O living man, avoid these kings and nobles, walk around your own self and not around the palaces.

از مقام خویش دور افتادہ ئیکرگسی کم کن کہ شاہین زادہ ئی

Thou hast fallen away from thy true station, thou art born of a falcon, do not follow the ways of vultures.

مرغک اندر شاخسار بوستانبر مراد خویش بندد آشیان

A bird in a garden grove builds his nest to his own liking.

تو کہ داری فکرت گردون مسیرخویش را از مرغکی کمتر مگیر

Thou who hast a heaven-traversing imagination should not think thyself inferior to a bird.

دیگر این نہ آسمان تعمیر کنبر مراد خود جہان تعمیر کن

Rebuild these nine heavens and refashion this world according to thy own desire.
(According to Lisan aI-’Arab, the word ‘seven’ was used by the Arabs to denote multiplicity. Iqbal’s use of ‘nine’ instead of ‘seven’ does not seem to be a departure from the classical tradition; it may have been used to conform, not of course exactly, to the latest scientific research.)

چون فنا اندر رضای حق شودبندۂ مومن قضای حق شود

When he gets annihilated in God’s will, the man of faith becomes God’ decree.

چار سوی با فضای نیلگوناز ضمیر پاک او آید برون

The four dimensions along with the blue heavens are born out of his pure bosom.

در رضای حق فنا شو چون سلفگوہر خود را برون آر از صدف

Annihilate thyself in the will of God like thy forefathers; bring out thy pearl out of the oyster.

در ظلام این جہان سنگ و خشتچشم خود روشن کن از نور سرشت

In the darkness of this world of stone and bricks, illumine thy eyes with the light of thy nature.
(Light of nature: Nur-i sirisht, the natural simplicity and righteousness of man, the basic nature (fitrat Allah) on which God created man.)

تا نگیری از جلال حق نصیبہم نیابی از جمال حق نصیب

Unless thou takest thy share of the majesty of God, thou canst not enjoy Divine Beauty.
(Majesty (jalal) and beauty (jamal) are the two antithetical but complementary aspects of God’s Essence. The former indicates might, wrath, awfulness, while the latter stands for beauty, mercy and loving-kindness.)

ابتدای عشق و مستی قاہری استانتہای عشق و مستی دلبری است

The beginning of love and ecstasy is majesty (qahiri); the end of love and ecstasy is beauty (dilbari).
(Dilbari, lit, art of heart-ravishing, heart-captivating, while qahiri, lit, is conquering power, might. These two terms like jamal and jalal, khalwat and jalwat form two complementary aspects of a higher synthesis.)

مرد مومن از کمالات وجوداو وجود و غیر او ہر شی نمود

The man of faith is a symbol of perfect existence: he alone is real; all else is mere appearance.
(According to pantheistic mystics, wujud (being), as such, belongs to God alone; all else is devoid of wujud and if they possess it, it is only as a reflection (zill). Here Iqbal asserts that man alone has independent existence and enjoys fullness of being. By wujud, Iqbal means strong and rich personality.)

گر بگیرد سوز و تاب از لاالہجز بکام او نگردد مھر و مہ

If he gains ardour and zeal from There is no deity (but God), the Sun and Moon will revolve only at his bidding.