Main Aur Tu
I And You
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,
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
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
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,
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.
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.
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,
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.
I And You
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,
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
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
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,
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.
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.
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,
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.
Waht is meaning of "Wahi Marhabi, Wohi Antari".
ReplyDeleteIf possible please give the meaning of word Marhabi and Antari.
These were the names of 2 kafar, who were mrdered by Hazrat Ali RA during the war of khyber.
DeleteMarhab was an enemy warrior killed by Ali in the Battle of Kheybar. Antar was another warrior killed by Ali.
ReplyDeleteIqbal's (r.a.) kalaam has often suffered due to its translation.
ReplyDeleteAllama Iqbal's (r.a.) kalaam has often suffered in the translation. Instead of making the translation more poetic, stress should have been given to the literal meaning as well as contextual meaning, thus making it more comprehensive and useful.
ReplyDeleteRegards
exactly sir
DeleteAbsolutely right doctor sahab
ReplyDeleteWaah
ReplyDeleteSalam the last stanza. Sha شۂ is from Arabic in Quran it means "will" the will of Allah. Once you you put صإ s.a.w on top of that word you break the meaning, I kindly request the admins please do further research on this and correct.
ReplyDeleteIt's not from Arabic. It's from Persian. Which means king or lord. Allama Iqbal addressing Holy Prophet (S.A.W) in last stanza... Subhan Allah
DeleteIt's not from Arabic. It's from persian which means king or lord. Allama Iqbal addressing to Holy Prophet Hazrat Muhammad(s.a.w) in last stanza...
DeleteSo no body knows whom he is addressing. He is definitely addressing to the Creator 's will. He is the Creator of the Arab and Ajam. He is the one that has bestowed the glamor and glory of Alexander to his followers( beggers).The second sentence reflects the address made to the first. That is how I think. To every one their own.
DeleteThe word 'sha`a' which you are reffering to, is very much different from this word 'shah' which means lord or king or emperor.
DeleteThe arabic word 'sha`a' construct with three arabic alphabets 'sheen' , 'alif', and 'hamza' while the persian word construct with two persian alphabets which are same in arabic 'sheen' and 'he'
You are right Furqan sahab, it seems Allama Iqbal is referring to Almighty Allah here! I should agree with Dr. Nisar Hamdani sahab's comment above that Iqbal's (r.a.) kalaam has often suffered due to its translation.
DeleteSalam
ReplyDeleteCan anyone send me translation in urdu
Or send me by email
hasnayahya786@gmail.com
Or
hasna_yahya@hotmail.com
Last para shaa he means shahinshah king
ReplyDeleteAllama iqbal (RA) is saying to our prophet SAW .
The word shah e arab it means king of arab allama iqbal (RA) is saying to our prophet muhammed sallallahualay hi wassalam.
ReplyDeletemany word used in this poetry of farsi and arabic
ReplyDeleteoverall is best i love Iqbal r,a
Bhai inshi koshis kronga
ReplyDelete