Ke Hazar Sajde Tarap Rahe Hain Meri Jabeen-e-Niaz Mein
For once, O awaited Reality, reveal Yourself in a form material,
For a thousand prostrations are quivering eagerly in my submissive brow.
Woh Surood Kya Ke Chupa Huwa Ho Sakoot-e-Parda-e-Saaz Mein
Know the pleasure of tumult: thou art a tune consort with the ear!
What is that melody worth, which hides itself in the silent chords of the harp.
Ke Shikast Ho To Aziz Tar Hai Nigah-e-Aaeena Saaz Mein
Do not try to protect them, your mirror is the mirror
Which would be dearer in the Maker's eye if they broken are
Na Teri Hikayat-e-Souz Mein, Na Meri Hadees-e-Gudaz Mein
During circumambulation the moth exclaimed, "Those past effects
Neither in your story of pathos, nor in my tale of love are"
Mere Jurm-e-Khana Kharab Ko Tere Ufuw-e-Banda Nawaz Mein
My dark misdeeds found no refuge in the wide world—
The only refuge they found was in Your Gracious Forgiveness
Na Woh Ghaznavi Mein Tarap Rahi, Na Kham Hai Zulf-e-Ayaz Mein
Neither love has that warmth, nor beauty has that humour
Neither that restlessness in Ghaznavi nor those curls in the hair locks of Ayaz are,
Tera Dil To Hai Sanam Ashna, Tujhe Kya Mile Ga Namaz Mein
Even as I laid down my head in prostration a cry arose from the ground:
Your heart is in materialism, no rewards for your prayers are.
Kabhi Ae Haqiqat-e-Mutazir! Nazar Aa Libas-e-Majaz Mein
ReplyDeleteKe Hazar Sajde Tarap Rahe Hain Meri Jabeen-e-Niaz Mein
For once, O awaited Reality, reveal Thyself in a form material,
For a thousand prostrations are quivering eagerly in my submissive brow.
The word 'Majaz' should have a better translation to English. Can you please use a better alternative and explain the meaning of this verse.
Like who is the most awaited reality in it and why Iqbal is waiting for this reality to appear in the clothes of 'Majaz'
AOA
DeleteMajaz here means material form (visible form). Iqbal is saying Allah show me urself in a visible form so that i offer thousands prostrations to you. Iqbal is the poet who have many poems in which he talks as two persons like shikwa jawab-e-shikwa, he himself first complaint to God and then writes reply by God and negates his complaint in 'shikwa'.
If you read whole poem u will see in first verse says
Allah show me yourself in visible form and then after that in many verses he is saying that love has lost purity and madness why a lover should need the proof of existence of beloved if he truly loves him.
The last verse is the reply in itself of your question. Try to read the first and last verses together.
Kabhi Ae Haqiqat-e-Mutazir! Nazar Aa Libas-e-Majaz Mein
Ke Hazar Sajde Tarap Rahe Hain Meri Jabeen-e-Niaz Mein
Jo Mein Sar Basajda Huwa Kabhi To Zameen Se Ane Lagi Sada
Tera Dil To Hai Sanam Ashna, Tujhe Kya Mile Ga Namaz Mein
O awaited reality for once show urself in material (visible) form as thousands of prostrations are quivering in my submissive forehead and (the reply to negate his own words)
when i laid down my head for prostration i heard a voice from earth 'your heart is in materialism' no rewards for your prayers are.
Shamzeela Khan
Excellent explanantion . thank you.
Deletemujha ap ke explanation buht zbrdst lagi hay...me ap ka blog visit karna chahta houn kia koi hay??
DeleteWkAssalam,
DeleteWhat a nice explanation
Nice explanation ...
DeleteJazaakALLAH
Bohot khoobsoorti se wazeh kiya apne...shukria
DeleteMashallah very good explanation... Libaase majaas me... Here however Iqbal rehmath ullah alai, is struggling in trying to understand the the true picture of the Almighty hence the request... Show your self in an image we can understand so those thousands of prostrations eagarly waiting can be offered. In other words, Iqbal is not sure of himself and his belief. As in the last verse of this poem he says.. What do you expect to gain from your Sajda, when your heart is some where else.
Deleteexplained in a great manner
DeleteThat is Iqbal's love for Allah SWT, that he wants to see him!
DeleteShow your self in an image we can understand so those thousands of prostrations eagerly waiting can be offered.
The last verse of this poem is addresses to those who pray without proper concentration, and whose thoughts are in duniya while in namaaz...and in sajdah...
What do you expect to gain from your Sajda, when your heart is some where else.
In the line: Na Woh Ghaznavi Mein Tarap Rahi, Na Kham Hai Zulf-e-Ayaz Mein, who is Ayaz?
ReplyDeleteAyaz, Sultan Mehmood Ghaznavi ka ghulam tha jis ki wafadari aur zahanat mashoor hai
DeleteJazakallah
DeleteCan you please tell me what is "zulf e Ayaz" ? Ayaz is obviously male ! What is the Allama trying to convey ?
DeleteThe sunnat for male muslims is that their hear is combed backwards till the end of his ears. This is called here as zulf.
DeleteAyaz was so dear to Gaznavi that he is considered Gaznavi's Mahboob(beloved). It doesn't matter if He had long hair or not, because "Kham hai zulf-e-Ayaz meN" is just an example to show the blandishments of a beloved. Iqbal says "Neither a Lover has his restlessness nor a Beloved has those blandishments"
DeleteHere, Gaznavi is lover and Ayaz is beloved, It has nothing to do with his hair actually.
Nice explanation Vipul.
DeleteAik he saff mai khare ho gye mehmood o ayaz
DeleteNa koi bnda raha na banda e nawaz
'Na woh Ghaznavi ki tarap rahi na woh Kham hai Zulf-e-Ayaaz mein'
Delete'Zulf' means Sword and 'Kham' means sharpness. Hope this will put into perspective of what Iqbal meant.
'Zulf' means Sword and not Hair. 'Kham' means Sharpness.
DeleteNow when you read 'Na woh Ghaznavi ki Tarap rahi na woh Kham hai Zulf-e-Ayaaz mein'. Makes sense?
Well are you aware of the old traditions where hair symbolized a man's honour. I think since since ayaz was Gaznavi'sloyal servant this symbolism refers to the obedience and humbleness of a servant before his master. For a slave his master's honor is his honour and how master's will is his will. Nothing offense, in fact it is a requirement of true loyalty. What I gather from what Iqbal is trying to say here is that this true sense of loyalty of bending your will to your master's will is pretty much lacking today. So in subject when this whole poem or gazal is a symbolism between Allah SWT and a believer the comparison of Gaznavi and Ayaz fit in place.
DeleteWah wah!! Zabardast
DeleteIt seems closest to the truth:
You are on the right path to Allah.:).
Great perspective!
Deletesubhanallah
ReplyDeletein the line "kabhi aye haqiqat-e-muntazir" is it muntazar or muntazir(with 'zair') in urdu??
ReplyDeleteIts Muntazir in Urdu, telling you after checking Urdu dictionary.
Deletesir i think it is "muntazur" not "muntazir" . Muntazir us shakhs ko kha jata he jo intezar me ho, jb keh "muntazur" usy kha jata he jis ka intezar kia ja rha ho.
DeleteIt is "Muntazar". It means something awaited.
DeleteIt's MUNTAZUR.
DeleteHAQEEQAT E MUNTAZUR= AWAITED REALITY
HAQEEQAT E MUNTAZIR= WAITING FOR REALITY
it is muntazir
DeleteMuntazar : Intazar kia gaya (Isam Mafool Samayi)
DeleteMuntazir : Intazar karne wal (Isam Fayil Samayi )
Decide yourself...
Assalamu alaikum. It's not Muntazir but Muntazar. And to make sure that it's read correctly Allam Iqbal has put a 'zabar' on ظ. It's more related to Arabic Grammar than Urdu. Muntazar means one who is awaited and the muntazir is one who waits. It's same as muhazzab (one who corrects) and muhazzib(one who is corrected), mutarjam (one that is translated) and mutarjim (One who translates), mudassar and mudassir and so on. Since Allah is a reality and he awaited by his slaves, Allama refers to Him as Haqeeqat-e-Muntazar (Awaited reality).
DeleteJazakallah for this exhaustive and assidious effort.
can u give me the meaning of this poem..i mean wat the poet actually trying to say
ReplyDeletego educate your self
Deletewww.whirlingpoet.wordpress.com
ReplyDeleteA Poetry Mysticism blog
Ayaz was Mohd Gaznavi's catomite
ReplyDeleteMujay as such koi urdu to nahi ati per is kalaam me attraction he otne hay k buss kia he kahoun
ReplyDeletehow deep it is jitna ohoro utna mza ata hy
DeleteNa Kaheen Jahan Mein Aman Mili, Jo Aman Mili To Kahan Mili
ReplyDeleteMere Jurm-e-Khana Kharab Ko Tere Ufuw-e-Banda Nawaz Mein....
Listen what Iqbal has said in this poem is first he complains Allah, If You exist truely then come along and let me see You myself. And O Almighty i have alot of prayers and sujood to do before You but i want to see you before so that i may be sure whether You exist or not.
ReplyDeletethen he says that One should get familiar with uncertain or confused rythms and should not be like making melody very friendly to ears... because there is no sense of ur love when you cant hear to your Lover in a large crowd..everybody hears to his/her Lover when there is complete silence. It pleases only when you can recognize your lover in a huge large crowd..like we should realize Allah though there is crowd (nafs etc).
Next Iqbal says that if you are not a liar and always speak the truth then you should not hide such a clean heart because even if it gets weird its value will increase in the eyes of Maker.
Next Iqbal says that a moth told him that whatever has happened in past has nothing to do with your sad story and nor with with its love story
Then iqbal says that all my misdeeds found me no place where i could have sought peace and the only refuge was Allah's forgiveness
Iqbal complains again that i cant see the warmth, as it used to be before, in love neither can i see the charm in beauties You created. and so i cannot see the love of Sultan mehmood ghaznzvi for his slave Ayaaz and neither can i see the devotion of Ayaaz for the king..(i tell you one example of their love and devotion Sultan Mahmud would respect Ayyaz for his wisdom even though he was a servant. This made the ministers and other people of high positions very jealous of Ayyaz. They talked wrong against him and started a rumour that Ayyaz was nothing but a fool. The king came to know of this and he decided to prove to them who were the real fools. An announcement was made to all the people that the King will distribute his belongings on a particular date. Whatever a person touch will become his on that day. When the day came, many people appeared by the king's palace. The king made his announcement again that a person can have whatever he touches. The door was opened and everyone ran to touch whatever was of value in the palace. Some touched jewelery of gold while others touched fancy furnitures, etc. But Ayyaz was just standing by the king and was not touching anything. People thought that Ayyaz was crazy as he wasn't taking advantage of this great event. Now, Ayyaz asked the king if the announcement he made was certain. The king said "Yes, whatever you touch is yours." Immediately, Ayyaz placed his right hand on the king's head and the left hand on his shoulder. He then shouted, "Listen everyone. I was waiting for this moment to aquire the most expensive thing. All of you took whatever the king possessed, but you forgot about the owner of all these, which is the king himself. I hereby declare that my hands are on the king, so the king is mine. You cannot remove one thing from this palace because I am the owner of all these now." After hearing this from Ayyaz, everyone realized that actually, Ayyaz is the only smart one and everyone else was in error.
Today people are only running after the creations but, very few are running towards the Creator Himself. If Allah, the King of all kings, becomes our Friend then what else do we need? )
In last Iqbal answers himself that i was abt to do a sajda when i heard a sound coming out the ground and it said that O Iqbal do you think this sajda will do good to you!! No because your heart is already filled with idols go get it cleaned and then come back!!!!
From Ammar Ahmad
thanks alot brother..jazakAllah...:)
Deletevery very very much thanks to you ammar ahmad.MASHAALLAH ,from noman ul haq
DeleteBrother i think Iqbal didn't complain but wish to see Allah in material.. Secondly he didn't put condition to accept the existence of Allah.. what do u say ..
Delete?
Jazak Allah Brother...
DeleteThank You So Much...
Great Clearing👍
Very comprehensive..thanks
DeleteI am reading this blog to understand meaning of the poem.i like the songs made using this poem.but did not know meaning. Now I have started undersaunders. Thanks to all you who provided meanings.
DeleteAmmar ! Hats off brother.
ReplyDeleteWasil
ReplyDeletewww.funnyurdutips.blogspot.com
Ma sha allah both sister Shamzeela Khan and brother Ammar Ahmad has replied in a very appropriate manner with clear translation for understanding for those who do not understand "FASI URDU". Reply Mohammad Abdul Salam
ReplyDeleteThank you for posting this translation. I have quoted your translation at http://meccastars.com/2013/04/01/kabhi-ae-haqiqat-e-muntazir-by-sir-muhammad-allama-iqbal/ .
ReplyDeleteMay Allah bless you.
Suggesting change: 'Humour' with 'Delight' for 'Shoukiyaan'.
ReplyDeleteAnd thanks for the beautiful post.
JazakAllah.
how to reply someone after listening to his shayari???
ReplyDeleteThere is an answer to this Nazm of Alama Iqbsal. Answer from someone who knowd where to find Allah. Search for the Natm "mujhe dekh taalibe muntazir". A beautiful and hearttouching answer.
ReplyDeleteWorried
ReplyDeleteHow's u gentlas got
ReplyDeleteZuban per jaari hardam word e Ali hai Iqbal
ReplyDeleteKeh rooh ki pyaas bujhti hai is nageenay se
Poochhtay kya ho mazhab e Iqbal
Ye gunahgaar Bu Turaabi hai
As Allama M Iqbal from Baqyaat e Iqbal.
Be shak Bab ul Ilm ka aashiq bhe aik Wali hai.
magnificent
DeleteThe words of wisdom are for those to understand who have the power of wisdom and not for everyone. So his words were full of wisdom for special people to get understood not for aera ghaira.
ReplyDeleteWaqai aik La Mehdood Hasti ko kyun Iqbal Mehdood kerna chahay ga Labaas e Majaaz main. Ye koi aur hai jis ka Kai sajday Intezar kr rahay gain man aankhon se jo Allah k hukam se zaahir ho ga aur bohot se aankhon me sammnay dallay ghaflat k parday uthaae ga. Rab ki zaat tau dil main mojood hai bhallah rab ka bhee koi intezaar krta hai. Jab dil chahay Rab se baat krna hai tau Namaz parho aur jab dil chahy rab tum se baat karay tau Qur'an parho. Muntazar who hai jis ke intezar main Muntazir hum sab hain.
ReplyDeleteThere is a pretty good version of this sung by Asha Bhosle for an old Hindi film.
ReplyDeleteNot Asha, but Lata in Dulhan Ek Raat Ki
DeleteAwesome
ReplyDeleteOwsummm <3 <3 <3
ReplyDeleteJazaakallah
ReplyDeletenice and magnificent
ReplyDeleteDam-e-Tof Karmak-e-Shama Ne Ye Kaha Ke Woh Asar-e-Kuhan
ReplyDeleteNa Teri Hikayat-e-Souz Mein, Na Meri Hadees-e-Gudaz Mein
can any one translate it like shamzeela khan
During circumambulation the moth exclaimed, "Those past effects, Neither in your story of pathos, nor in my tale of love are",
Deleteparwana shama ka tawaf kartey hoey kehta hai k ab tumharey gham me aur mere ishq me wo baat hi nahi rahi jo kabi howa karti thi.... yani pehley shama parwaney k liye jalti thi aur parwana us k ishq me jal jal k mar jana pasand karta tha. matlab k jo insan Allah se sacha ishq karta hai wo Allah ki raza aur khushnoodi hasil karney k liye apni zaat ko kahen pechey bhool ata hai aur Allah ki raza hi uski raza hoti hai aur aisey logon k liye Allah ne farmaya hai k me us ka hath, kaan, dil, zuban aur ankhen ban jata hun yani uska har kam meri raza se hota hai.... ye sb purani baten hen ab insaan ki apney rab se mohabbat wo nahi rahi is liye Allah b kese insaan ki duaen qabool kar le.....
This verse is continuety of last verse, Iqbal was a sufi poet his poetry is about divine love. In sufi literature flame and moth is one of the most loved example to illustrate love b/w Creater and humankind. Moth loves the light of candle and goes on circumambulating around it, despite of the fact that its wings burn, it touches the light again n again n eventually burns to death. but in the eye of sufiism this death is actualy the acceptance of moth's love by flame, ending in oneness of moth and flame. Thats what is the essence of a true divine lover. True love with Creater. And true love with God can not be attained without true and strong 'Faith' in God. Iqbal believes in olden time muslims had strong faith in God There love with Allah was truely unconditional and pure so in return they were blessed by Allah's love. In his poetry many times he has referred olden people like he says
DeleteYaqeen. Misl-e-Khalil Atish Nasheeni, Yaqeen, Allah Masti, Khud Guzini
Sun, Ae Tehzeeb-e-Hazir Ke Giraftar, Ghulami Se Bat-tar Hai Be-Yaqeeni
Faith, like (Hazrat) Ibrahim, sits down in the fire; To have faith is to be dawn into God and to be oneself. Listen, you captive of modern civilization,To lack faith is worse than slavery!
in another verse he says
Bujhi Ishq Ki Aag Andher Hai, Musalman Nahi Ye Rakh Ka Dher Hai
Sharab-E-Kohan Phir Pila Saqia, Wohi Jaam Gardish Main Laa Saqia
---------
Tarapne Pharakne Ki Taufeeq De, Dil-E-Mustafa Soz-E-Sadeeq De
Its so sad, the fire of love has gone, Today's muslim is just heap of ashes and nothing more. O beloved serve me that old wine. Let that old glass of wine in round again. ...... Give them the strength to vibrate to throb, Give them heart of Hazrat Ali and Ferver of Hazrat Abu Bakar Sideeq.
In first verse Iqbal has expressed the wish to see Allah and now though he is expressing his love for Allah, his innerself is telling him that his love is not that pure and unconditional, with strong faith, as people of olden times had. So he is telling himself that in return he is not as blessed and loved by Allah as people of that time.
Excellent posts, using the forum as a teaching aid. With all due respect, we have misundertood iqbal's message. With his gifted intellect, Iqbal clearly understood that he can not expect Allah to appear before him. He would not dare make the mistake of thinking about Allah in the material form. We are underestimating Iqbal's brilliance. He is referring to someone else. In fact, I will admit I made the similar mistake before a more wise scholar corrected me. I will leave you to ponder and encourage you to dig a bit deeper.
ReplyDeleteجزاک اللہ خیر۔۔۔
ReplyDeletedame toq karmak please explain
ReplyDeleteBest poem
ReplyDeleteSaliha Khan22 April 2014 03:46 and Anonymous19 June 2014 02:15
ReplyDeleteI will make an attempt.
First the words.
Dam-e-Tof : dam as in at the instant of. Tof as in tawaf. So dam-e-tof means at the time of tawaf.
Karmak- Or kirmak: From kiram meaning insect. Kirmak being a small insect.
Asar-e-kuhan: Asar as in effect. Kuhan meaning old.
Hikayat-e-souz: Hikayat is story souz is sad. Hikayat-e-souz is sad, soulful story.
Hadees-Gudaz:Hadees is narration, bayan. Gudaz is appealing to the heart.
Now I will copy paste the original translation. Read the words in the context of the word meanings I have stated above and it might make more sense:
Dam-e-Tof Karmak-e-Shama Ne Ye Kaha Ke Woh Asar-e-Kuhan
Na Teri Hikayat-e-Souz Mein, Na Meri Hadees-e-Gudaz Mein
During circumambulation the moth exclaimed, "Those past effects
Neither in your story of pathos, nor in my tale of love are"
Dam-e-Tof Karmak-e-Shama Ne Ye Kaha Ke Woh Asar-e-Kuhan
ReplyDeleteNa Teri Hikayat-e-Souz Mein, Na Meri Hadees-e-Gudaz Mein
Can any explain me the meaning and elaboration of this couplet? (in simple urdu or english)
the person who is saying that we are underestimating iqbal's brilliance! first of all mate we cant even estimate his brilliance so ur comment that iqbal is referring to something or someone else is quite wrong and out of place.
ReplyDeletethis has been the interpretation of this verse for many years and if a person thinks that he can come up with a new one well good luck and the space is yours but dont say that iqbal was naive to ask Allah to come to him in a real material form or shape bcz that is what he is saying. period. and if a molvi says that iqbal is wrong there and the interpretation is wrong then we all know what the view of iqbal towards mulla was.
so dont post rubbish ideas without any proper thoughts think twice before posting and know ur history
I Like the Poetry of Allama Muhammad Iqbal..
ReplyDeleteHis Poetry is Outstanding and well standard...
Qurrat-ul-ain.
I believe the meaning of the last stanza has left something to be desired. It probably will be closer to its original meaning and spirit if it went like this:
ReplyDeleteWhen I went down into prostration, I heard this voice
Your heart is enamored with thy Beloved (God), why the pretense of prayer?
No, I don't think so. Iqbal has always used the word 'sanam' to refer to the materialistic things and distractions that come in our way to the Almighty.
Deleteayaz was the most faithful servant of the king gaznavi
ReplyDeleteSir it is "muntazar" ..... Confirmed by Urdu's professors
ReplyDeleteVery good explanation..
ReplyDeleteWhat iqbal wants to say in 3rd verse.?
ReplyDeleteTu Bacha Bacha Ker Na Rukh Isse, Tera Aeena Hai Wo Aeena
DeleteK Shikasta Ho To Azeez Tur Hai Nigaah-e-Aeena Saaz Main
Here aeena means Heart. Different poets have been symbolising heart with aeena (mirror) A mirror is worthy till its not cracked, broken, a broken mirror has no value. Iqbal says But dont worry about your heart, let it quiver for Allah....as heart is a mirror that becomes more valuable when it cries, feels pain, quivers, palipitates and is broken for divine love. A crying broken heart of Allah's lover becomes more valuable and loveable in the eye of Allah (nigah-e-aeena saz....aeena banane wale ki nazar....one who created that mirror(heart) means Allah-The creater) .
Did Dr.Iqbal believed in the concept of 'wahdatul-wajood' of Ibn Arabi?
ReplyDeletegreat ghazal
ReplyDeleteMajaaz means... Physical existance....and Ordinary person cant understand Iqbal's Sanam
ReplyDeletethe translation of the last verse is
ReplyDeleteo beloved your heart already knows ,now what will u get in namaaz?
Yes. This is the actual Message and condition of very very special spiritual persons who have been granted "Daimi Hazoori" from Almighty ALLAH. They are always under the direct kind attention of Almighty Allah, which a normal Muslims is awarded only for a few seconds/minutes or so during Namaz, if ALLAH is so kind to them during prayers.
Deletemera dil to ha sanam ashhna ya jo na karoon to me kia karoon……
ReplyDelete.terii zaat me ha mera wajood jo na chahoon tujhko to kia karoon
in the poem whats meant by "aeina"
ReplyDeleteAssalamualaikum.
ReplyDeleteMuntazar and Muntazir are Arabic words. Both are of opposite meanings.
..
It is an Arabic grammar rule, that when word 'mu' (meem pesh) comes before a verb (fa'l) and the middle letter has zer (kasra), then it represents the doer or subject (or faa'il). And if the middle letter has a zabar( fataha), then it will be representative of the one on whom a verb affects (ie, maf'ool).
Eg. Muqaam-place and Muqeem-resident.
Mureed-the seeker and Murad-the sought.
Mun'im- the bestower, Mun'am- one who is bestowed.
Therefore, Muntazir- waiting,
Muntazar- waited.
And to the admin brother. You should look for the meaning of Arabic words in Arabic dictionary, not in Urdu one. Secondly, in the urdu original of the poem, a zabar is written over the word zua of muntazar.
Jazakallah
What Allamah Iqbal is trying to say in this nazm is:A prayer from yearning heart to see Allah in visible form,the reply by Allah is that when your heart has metamorphosed into material form,how can you see Me. You do not have mirror like heart,that was given to you originally which was capable of receiving Me into your heart;nor do you have that burning desire(ishq me rahi garmiya,nor do you maintain the relationship of lover and beloved in the way in which Mahmoud and Ayaz maintained. As long as your namaz remains an empty ritual, you can not get marifa,leave alone getting a glimpse of Mine.GHALIB
ReplyDeleteThanks for beautiful translation.
ReplyDeleteregarding the translation :- 'For once, O awaited Reality, reveal Thyself in a form material'
ReplyDeleteThis translation I agree with ( wrt to the eye of the observer) and relate to it from a spiritual world which is hidden , layer upon layer to infinite; it's hidden by commandments of almighty Allah ( The possessor of all honor and glory). Ya Muhammed (PBUH) has all these secrets revealed.
I think the material world that Iqbal is referring to is hidden in the quantum world of atoms and waves , such particles are commanded to obey prescribed laws and at this level a particle can change to a wave and wave to particle depending on the observer. 'O awaited reality' is used to describe this phenomena. All reality is thus awaiting his commandments with the ultimate hope of returning to him and with this love all reality at the quantum level is living in hope. This is the true unconditional love of all reality who had already testified ' You are our lord' the world 'quivering eagerly' are a hint to this waiting state. The wait state is the period between one command and the next. Its an infinitesimal small amount of time.
The order of the material world or 'Reality' is beyond any rational scientific explanation but not beyond spiritual understanding given in al-Quran .Please note that at the quantum level thoughts and prayers are also included in this reality.
May Allah Al Might guide us all through this dream state
My understanding of "kham hain zulfe Ayaz mein.. Is that Ayaz was loyal to his Master to every drop of blood and Mahmood loved him likewise .
ReplyDeleteDuring the battles Ayaz was always around Mahmood Shielding him of any harm by enemies and he use to go wild protecting and demonstrating every act of his swordsmanship against the foes keeping away from the Master .
Normally if you are extremely tired and have long hairs your hairs become wet with perspiration and so people hair curls down when it becomes wet ( watch the sportsperson or people running or exercising) the curls of Ayaz was because of excessive tiredness , perspiring , wildly fighting against the enemies ...now those curls are not there because Ayaz doesn't demonstrate such passion and neither he shows the hotheaded attitude while fighting and rather appears energy drain and languid there seems no outrageousness left in his fighting attitude
Your heart is in materialism, no rewards for your prayers are.
ReplyDeletePlz explain...
Awesome ;)
ReplyDeleteAnyone correct me if I am wrong, in last line you have mentioned زمیں but I have read it at many places as ( ضمیر ( جبیں ، plz correct me if I am wrong ♡♥♡
ReplyDeleteAoA, can someone please translate and explain second verse in simple terms. What is the relationship between chaotic and melodious sounds.
ReplyDeleteSho'aib
This is a nice blog about music. Buy a Harp
ReplyDeleteThis is a nice blog about music. Buy a Harp
ReplyDeleteAdmin of the blog should to change the word " Muntazir" to " Muntazar"
ReplyDeleteIts should read Muntazar and not Muntazir
ReplyDeleteSuperb
ReplyDeleteisnt Ghaznavi a musical instrument also
ReplyDeleteBeautiful Ghazal and Swal o Jwab
ReplyDeleteThe word here is 'muntazar' and not 'muntazir'. Both written alike in Urdu but pronounced differently.
ReplyDeleteMuntazir = someone who waits.
Muntazar = someone who is awaited.