Thursday, June 26, 2025

Grant me six things

 


بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ


Abusa'id Abolkhayr or Abū-Sa'īd Abul-Khayr (ابوسعید ابوالخیر) has one of his quatrains (Ruba'i) which is used in my home town as a supplication after prayers, especially in the morning: 

 

ای بارِ خُدا! به‌حَقِّ هَستی،

O Lord, by the truth of existence itself,

شِش چیز مرا مَدَد فِرِستی:

Grant me six blessings to aid my life:

ایمان و أمان و تَن‌دُرُستی،

Faith unwavering and peace unbroken, Health of body and spirit renewed,

فَتح و فَرَج و فَراخ‌ دَستی.

Victory in trials and release from burdens,
And abundance in generosity and provision.

 

This poetic prayer is a heartfelt supplication to God, invoking the ultimate truth and reality of existence ("the truth of existence itself") as the basis for the plea. It asks for six essential blessings:

1. Faith (ایمان): A steadfast belief in God, which provides spiritual strength and guidance through life's challenges.


2. Peace (امان): Both external safety and internal tranquility, ensuring a life free from fear and turmoil.


3. Health (تن درستی): Physical well-being and vitality, essential for fulfilling one's duties and enjoying life.


4. Victory (فتح): Success and triumph over obstacles, symbolizing progress and achievement in personal and communal endeavors.


5. Relief (فرج): The removal of difficulties, providing hope and solace during times of hardship.


6. Abundance (فراخ دستی): Generosity and financial well-being, signifying both material prosperity and the ability to share with others.



Saturday, June 14, 2025

Keep going within His Sight

 

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

 

 وَٱصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ 


At-Tur (The Mount) 52:48

And so, await in patience thy Sustainer’s judgment, for thou art well within Our Sight.  And extol thy Sustainer’s limitless glory and praise whenever thou risest up

 

From the Hikayat of Khwaja Tajir in the Masnavi of Rumi.

اندرین ره می‌تراش و می‌خراش
 

On this path, chisel and carve without rest—

تا دم آخر دمی فارغ مباش
 

Not for a breath be idle, till your final breath.

تا دم آخر دمی آخر بود
 

For that breath may well be the last—

 

که عنایت با تو صاحب‌ سِر بود
 

And in it, grace may descend upon you, O keeper of the secret.

 

هر چه می‌کوشند اگر مرد و زنست
 

All who strive—whether man or woman—

 

گوش و چشم شاه جان بر روزنست
 

The Sovereign of souls stands watch, ear and eye at the window.

 فَإِنَّكَ بِأَعْيُنِنَا

 


"Chisel and carve" reflects mujāhada—the inner work of purifying the self. Rumi often uses imagery of sculpting the soul toward divine form.

"Not for a breath be idle" embodies Islamic sabr (steadfastness) and himmah (spiritual aspiration), where the seeker is never off-duty.

"Keeper of the secret" (صاحب‌ سِر) alludes to those who are entrusted with divine mysteries through maʿrifa (gnosis).

The final couplet is a quiet, awe-struck affirmation of murāqaba—God’s watchful nearness. Striving is seen, not lost; every act is heard. 
فَإِنَّكَ بِأَعْيُنِنَا 

Masjid-e-Qurtuba

 

 

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

 

یہ حُوریانِ فرنگی، دل و نظر کا حجاب
بہشتِ مغربیاں، جلوہ ہائے پا بہ رکاب

 

Translation:
These Western houris (women) are veils over heart and sight,
The paradise of the West lies in beauties ready to obey.

Explanation:
Iqbal criticizes the seductive materialism of the West. He refers to European women (symbolically) as a distraction—not inherently negative, but as symbols of how beauty and desire veil deeper vision and heart-based truth. “Jalwa haaye paa-ba-rikaab” (beauties ready to ride forth) suggests constant availability and pursuit of pleasure—for Iqbal, a sign of a shallow civilization.

 


دل و نظر کا سفینہ سنبھال کر لے جا
مہ و ستارہ ہیں بحرِ وجود میں گرداب

 

Translation:
Steer well the ship of your heart and sight—
The moon and stars are mere whirlpools in the ocean of existence.

Explanation:
Iqbal warns the seeker to carefully guard inner clarity and perception. Even celestial forces—moon and stars, symbols of knowledge and power—are insufficient; they too are trapped in the flux of being, unable to offer spiritual direction. He urges inner control amidst external grandeur.



جہانِ صوت و صدا میں سما نہیں سکتی
لطیفۂ ازَلی ہے فغانِ چنگ و رباب

 

Translation:
The world of sound and voice cannot contain it—
The eternal subtlety is the cry of harp and lute.

Explanation:
The music of traditional instruments (chang-o-rabaab) may express something eternal, but true spiritual lament (fughaan)—a timeless, subtle longingtranscends ordinary perception. Iqbal critiques shallow aestheticism while still acknowledging music as a possible vessel for spiritual expression—but never its substitute.

  
سِکھا دیے ہیں اسے شیوہ ہائے خانقہی
فقیہِ شہر کو صوفی نے کر دیا ہے خراب

 

Translation:
He has taught him the ways of the Sufi retreat—
The city’s jurist has been ruined by the dervish.

Explanation:
Iqbal laments the corruption of Islamic scholarship and spirituality. The jurist (faqih), who should represent law and reason, has been misled by a degenerated form of Sufism—one that teaches withdrawal and ritualism rather than dynamic spiritual and ethical leadership. It’s a critique of decadent religious culture.

  


وہ سجدہ، روحِ زمیں جس سے کانپ جاتی تھی
اُسی کو آج ترستے ہیں منبر و محراب

 

Translation:
That prostration which once made the soul of the earth tremble—
Today the pulpits and prayer-niches long for it.

Explanation:
Iqbal mourns the loss of spiritual power in Muslim prayer. Once, sujood (prostration) symbolized a powerful, living faith that could shake the world. Today, the institutions of religion (minbar and mehrab) miss that sincerity and fire—they are empty forms devoid of transformative spirit.

 

 
سُنی نہ مصر و فلسطیں میں وہ اذاں میں نے
دیا تھا جس نے پہاڑوں کو رعشۂ سیماب

 

Translation:
I did not hear that call to prayer in Egypt or Palestine—
The one that once made mountains tremble like quicksilver.

Explanation:
Iqbal refers to the original, fiery Adhan (call to prayer)—a symbol of Islam’s early revolutionary energy. Its absence in the heartlands of Islam (like Egypt and Palestine) signals decay. The comparison to trembling mountains echoes Qur'anic imagery—a faith that once changed landscapes now lacks inner vitality.

 

 
ہوائے قُرطُبہ! شاید یہ ہے اثر تیرا
مری نوا میں ہے سوز و سُرورِ عہدِ شباب

 

Translation:
O breeze of Cordoba! Perhaps this is your effect—
In my melody now burns the joy and pain of youthful days.

Explanation:
Iqbal ends this section on a reflective note. The air of Cordoba, once a center of Islamic civilization, rekindles his youthful spiritual fire. Suroor (joy) and soz (burning pain) represent a passionate longing for renewal. He’s inspired to revive the spirit of a lost golden age, not replicate it superficially.

Husain Ahmad

 

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

 

Here is a poem that Iqbal wrote which caused grief to a lot of the Muslims supportive of Indian National Congress. But it's important to understand it in modern context 




 
حُسین احمد!
عجم ہنوز نداند رموزِ دیں، ورنہ
 

Husain Ahmad!
The non-Arab still does not grasp the secrets of the faith—otherwise...

 
ز دیوبند حُسین احمد! ایں چہ بوالعجبی است
 

That Husain Ahmad of Deoband—what strange absurdity is this!



 
سرود بر سرِ منبر کہ مِلّت از وطن است
 

He proclaimed from the pulpit: “Nationhood comes from the homeland”!



 
چہ بے خبر ز مقامِ محمدِؐ عربی است
 

How unaware he is of the rank of Muhammad the Arab ﷺ!



 
بمصطفیٰؐ برساں خویش را کہ دیں ہمہ اوست
 

Align yourself with Mustafa ﷺ—for the faith is entirely in Him;



 
اگر بہ او نرسیدی، تمام بولہبی است
 

If you do not reach Him, your faith is nothing but Abu Lahab’s.




Maulana Husain Ahmad Madani supported territorial nationalism, proposing that Muslims and Hindus could form one Indian nation (qaum) based on shared land and anti-colonial struggle.

Iqbal rejected this, insisting that Muslim identity and nationhood were based not on geography or ethnicity, but on a shared spiritual and ideological connection to the Prophet Muhammad ﷺ.


“He proclaimed from the pulpit: ‘Nationhood comes from the homeland’”
Iqbal sees this as a departure from Islamic principles, a borrowing of Western nationalist ideology which defines a nation by land, not by belief.

“How unaware he is of the rank of Muhammad the Arab ﷺ!”
Iqbal points out that Madani's framework ignores the prophetic model, which did not rely on bloodline or territory, but on belief and submission to the message.

And here lies Iqbal’s critical point:
 

If nationhood were based on shared homeland or ethnicity, then Abu Lahab—who belonged to the same tribe, same city, and same bloodline as the Prophet ﷺ—would have been part of his nation.
But Islam did not count him as such.
Because faith, not land or lineage, defines the Muslim ummah.



“Align yourself with Mustafa ﷺ—for the faith is entirely in Him”
Iqbal insists that the true bond that forms a nation in Islam is alignment with the Prophet’s message and mission. Any attempt to define nationhood outside of this is hollow.

“If you do not reach Him, your faith is nothing but Abu Lahab’s.”
Iqbal ends sharply: even if one opposes colonialism, waves flags, or speaks of unity—if it is not rooted in prophetic truth, it is spiritually empty, like the religion of Abu Lahab who lived with the Prophet but stood opposed to his truth.


 

Monday, April 28, 2025

The Radiance of Feeding the Hungry


بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
 
 Shaykh Abdul Qadir Gilani (Persianعبدالقادر گیلانی), is an influential figure in Sufi circles, and himself is known to be one of the greatest Sufis, and the reviver of religion is supposed to have delivered this shortest lecture or khutbah on charity. Despite searching for the origin, the author has yet to locate the authentic origin or source except for a few social media posts. The first line has been discussed in context of being a hadith and is not considered to be a hadith, nor a logical statement as traditionally building a thousand masjids should definitely exceed the reward of just a morsel. Anyhow, the author is providing this in order to understand the text and the meaning, and also letting people know not to take anything at face value, but to verify the facts of the matter.
 

 "The Radiance of Feeding the Hungry"


لُقْمَةٌ في بَطْنِ جائِع
خَيْرٌ مِنْ بِنَاءِ أَلْفِ جامِع

 وَخَيْرٌ مِمَّنْ كَسَا الكَعْبَةَ وَأَلْبَسَهَا البَراقِع
 وَخَيْرٌ مِمَّنْ قامَ لِلَّهِ راكِع 

 وَخَيْرٌ مِمَّنْ جاهَدَ لِلكُفْرِ بِسَيْفٍ مُهَنَّدٍ قاطِع
 وَخَيْرٌ مِمَّنْ صامَ الدَّهْرَ وَالحَرُّ واقِع

 وَإِذا نَزَلَ الدَّقيقُ في بَطْنِ جائِعٍ لَهُ نُورٌ كَنُورِ الشَّمْسِ ساطِع

 فَيــــــا بُشْرَى لِمَنْ أَطْعَمَ جائِعًا.

A morsel in the belly of a starving person 
is better than the construction of a thousand mosques, 
better than clothing the Ka‘bah with adorned coverings, 
better than one who stands the night bowing before Allah (superogatory prayers), 
better than one who strives against unbelief with a sharp, cutting sword, 
and better than one who fasts the entire year enduring the heat.
When a measure of flour enters the belly of a starving person, it shines with a light as radiant as the sun.

Glad tidings (of paradise), then, to the one who feeds the hungry.


Monday, March 17, 2025

The Fragrance of Divine Love and the Drink of Gnosis


 
بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
 
 Khājeh Shams-od-Dīn Moḥammad Ḥāfeẓ-e Shīrāzī (Persian: خواجه شمس‌‌الدین محمد حافظ شیرازی), known by his pen name Hafez (حافظ Ḥāfeẓ lit. 'the memorizer' or 'the (safe) keeper'; 1325–1390) or Hafiz, is an influential figure in Sufi literature, and himself is known to be a Sufi possessing the gifts of the oracles, as Lisän al-Ghayb, tongue of the unseen.
 

 "The Fragrance of Divine Love and the Wine of Gnosis"


بویِ خوشِ تو هر که ز بادِ صبا شنید
از یارِ آشنا سخنِ آشنا شنید
Whoever heard your sweet fragrance carried by the morning breeze
Heard a familiar tale from a beloved friend.


ای شاهِ حُسن، چَشم به حالِ گدا فِکَن
کـاین گوش بس حکایتِ شاه و گدا شنید


O sovereign of beauty, cast your gaze upon the beggar,
For these ears have heard many tales of kings and paupers.


خوش می‌کنم به بادهٔ مُشکین مَشامِ جان
کز دلق‌پوشِ صومعه بویِ ریا شنید

I perfume my soul with the musk-scented wine,
For the ascetic’s cloak reeks only of hypocrisy.


سِرِّ خدا که عارفِ سالِک به کَس نگفت
در حیرتم که باده‌فروش از کجا شنید

The secret of God was never spoken by the wise mystic,
Yet I wonder—how did the wine-seller come to know it?


یا رب کجاست محرمِ رازی که یک زمان
دل شرحِ آن دهد که چه گفت و چه‌ها شنید

O Lord, where is one who shares the heart’s hidden truths?
Who can tell what was spoken and what was heard?


اینَش سزا نبود دلِ حق‌گُزارِ من
کز غمگسارِ خود سخنِ ناسزا شنید

My grateful heart did not deserve this fate,
To hear such harsh words from its own comforter.


محروم اگر شدم ز سرِ کویِ او چه شد؟
از گلشنِ زمانه که بویِ وفا شنید؟

And if I am barred from my beloved’s street, so be it—
Who has ever found the fragrance of loyalty in this world’s garden?


ساقی بیا که عشق ندا می‌کند بلند
کان کس که گفت قصهٔ ما هم ز ما شنید

Come, cupbearer, for love calls out aloud,
And the one who told our story first heard it from us.


ما باده زیرِ خرقه نه امروز می‌خوریم
صد بار پیرِ میکده این ماجرا شنید

We have not hidden our wine under the robe just today—
The tavern’s elder has witnessed this for ages.


ما مِی به بانگِ چنگ نه امروز می‌کشیم
بس دور شد که گنبدِ چرخ این صدا شنید

We have not drawn wine to the sound of the harp just today—
For many cycles, the celestial dome has echoed this song.


پندِ حکیمْ محضِ صَواب است و عینِ خیر
فرخنده آن کسی که به سَمعِ رضا شنید

The sage’s advice is pure wisdom and true goodness,
Blessed is the one who listens with an open heart.


حافظ، وظیفهٔ تو دعا گفتن است و بس
در بَندِ آن مباش که نشنید یا شنید

Hafiz, your duty is only to supplicate (do do’a)—nothing more.
Do not be concerned with whether they are heard or ignored.


Some thoughts

Hafez’s poetry is deeply infused with Sufi symbolism, where seemingly worldly elements—such as wine, the cupbearer, the tavern, and intoxication—serve as metaphors for divine love, spiritual enlightenment, and the mystical journey. This poem is no exception; it weaves themes of love, wisdom, hypocrisy, longing, and surrender into a rich tapestry of Sufi thought.

The Divine Fragrance and Familiar Voice

بویِ خوشِ تو هر که ز بادِ صبا شنید
از یارِ آشنا سخنِ آشنا شنید
"Whoever heard your sweet fragrance carried by the morning breeze, heard a familiar tale from a beloved friend."

Here, the fragrance carried by the morning breeze is not just a pleasant scent—it represents divine presence and spiritual inspiration. In Sufi thought, the "beloved" (یارِ آشنا) is often God or the divine guide. The one who recognizes this fragrance is someone whose heart is already inclined toward the truth, as if hearing an old, familiar voice calling him home.

The Plea for Divine Attention

ای شاهِ حُسن، چَشم به حالِ گدا فِکَن
کـاین گوش بس حکایتِ شاه و گدا شنید
"O sovereign of beauty, cast your gaze upon the beggar, for these ears have heard many tales of kings and paupers."

Here, Hafez adopts the persona of a spiritual seeker ("the beggar"), longing for a glimpse of divine grace. The "king" is the Beloved (God), while the "beggar" symbolizes the soul yearning for divine mercy. The phrase implies that worldly status is an illusion—true kingship lies in spiritual fulfillment.

The Mystical Wine as a Cure for Hypocrisy

خوش می‌کنم به بادهٔ مُشکین مَشامِ جان
کز دلق‌پوشِ صومعه بویِ ریا شنید
"I perfume my soul with the musk-scented wine, for the ascetic’s cloak reeks only of hypocrisy."

Wine in Hafez’s poetry is a Sufi symbol for divine knowledge, ecstasy, and annihilation of the ego (fanā). Here, he contrasts the intoxicating truth of mystical experience with the hollow rituals of hypocritical ascetics. The “scent of hypocrisy” refers to religious figures who outwardly display piety but lack inner sincerity. Instead of seeking salvation in their ways, Hafez turns to wine (gnosis, divine love) as his true source of spiritual awakening.

The Hidden Knowledge of the Tavern

سِرِّ خدا که عارفِ سالِک به کَس نگفت
در حیرتم که باده‌فروش از کجا شنید
"The secret of God was never spoken by the wise mystic, yet I wonder—how did the wine-seller come to know it?"

The "wise mystic" (عارف سالک) is the one who has experienced divine truth but keeps it hidden, following the Sufi belief that true gnosis cannot be openly expressed. Yet, paradoxically, the "wine-seller" (the tavern keeper, symbolic of a spiritual guide or even the divine itself) seems to dispense this hidden wisdom freely. This irony reflects the mystical idea that truth is often found in the most unexpected places, even among those considered "heretical" by orthodox standards.

The Search for a True Companion

یا رب کجاست محرمِ رازی که یک زمان
دل شرحِ آن دهد که چه گفت و چه‌ها شنید
"O Lord, where is one who shares the heart’s hidden truths? Who can tell what was spoken and what was heard?"

This is the classic Sufi lament—the seeker longs for someone who truly understands the depth of spiritual experiences. The "hidden truths" refer to the ineffable nature of divine knowledge, which cannot be conveyed through words alone.

The Pain of Harsh Words from the Beloved

اینَش سزا نبود دلِ حق‌گُزارِ من
کز غمگسارِ خود سخنِ ناسزا شنید
"My grateful heart did not deserve this fate, to hear such harsh words from its own comforter."

This expresses the paradox of divine love—even when the seeker is devoted, the journey is filled with hardship and moments of apparent rejection. In Sufism, the Beloved (God) tests the seeker’s sincerity through trials and suffering.

The Question of Loyalty in a Faithless World

محروم اگر شدم ز سرِ کویِ او چه شد؟
از گلشنِ زمانه که بویِ وفا شنید؟
"And if I am barred from my beloved’s street, so be it—who has ever found the fragrance of loyalty in this world’s garden?"

Here, Hafez resigns himself to his fate, acknowledging that true loyalty and faithfulness are rare in the temporal world. The "garden of the world" is ephemeral, filled with fleeting attachments, while divine love is eternal.

Love’s Call and the Transmission of Mystical Truth

ساقی بیا که عشق ندا می‌کند بلند
کان کس که گفت قصهٔ ما هم ز ما شنید
"Come, cupbearer, for love calls out aloud, and the one who told our story first heard it from us."

The "cupbearer" (ساقی) is a key Sufi figure, often representing a spiritual guide who dispenses divine wisdom (the wine). Love itself announces its presence, and those who claim to tell the seeker’s story ultimately receive their wisdom from the seekers themselves—a reflection of the cyclical nature of spiritual knowledge.

Wine as an Ancient Tradition

ما باده زیرِ خرقه نه امروز می‌خوریم
صد بار پیرِ میکده این ماجرا شنید
"We have not hidden our wine under the robe just today— the tavern’s elder has witnessed this for ages."

Hafez reminds us that the pursuit of divine love is not new—many spiritual figures before him have walked this path, hiding their intoxication beneath their cloaks (representing secrecy in mystical practices).

The Echo of Devotion Through Time

ما مِی به بانگِ چنگ نه امروز می‌کشیم
بس دور شد که گنبدِ چرخ این صدا شنید
"We have not drawn wine to the sound of the harp just today— for many cycles, the celestial dome has echoed this song."

The music of divine love has resonated through the cosmos for ages. This verse reflects the timelessness of the mystical experience—the sound of yearning, devotion, and spiritual ecstasy has always been part of existence.

The Value of Wisdom

پندِ حکیمْ محضِ صَواب است و عینِ خیر
فرخنده آن کسی که به سَمعِ رضا شنید
"The sage’s advice is pure wisdom and true goodness, blessed is the one who listens with an open heart."

While intoxication (mysticism) is often opposed to strict wisdom (rationality), Hafez acknowledges that both have their place. True wisdom, when accepted with sincerity, leads to spiritual fulfillment.

The Final Message: Prayer and Surrender

حافظ، وظیفهٔ تو دعا گفتن است و بس
در بَندِ آن مباش که نشنید یا شنید
"Hafiz, your duty is only to offer prayers—nothing more. Do not be concerned with whether they are heard or ignored."

This closing couplet encapsulates the essence of Sufi surrender—the seeker’s role is only to pray, love, and seek truth, without attachment to the outcome. Whether the Beloved listens or remains silent is not the seeker’s concernfaith and devotion must persist regardless of response.

Final Reflection

Hafez, in this poem, urges us to seek divine love beyond rigid dogma, to find truth in unexpected places, and to persist in devotion without expecting rewards. He highlights the contrast between empty piety and genuine mystical experience, reminding us that spiritual wisdom is a path of surrender, longing, and timeless love.

Source of Guiding Principles of this Ummah

 

 

 
بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
 
 

Iqbal   – "Secrets of Selflessness"

Section 17 – On the Meaning That a Nation’s System Cannot Exist Without Its Code, and the Code of the Nation of Muhammad is the Quran


بخش ۱۷ - در معنی اینکه نظام ملت غیر از آئین صورت نبندد و آئین ملت محمدیه قرآن است


ملتی را رفت چون آئین ز دست
مثل خاک اجزای او از هم شکست

When a nation loses its guiding code,
Its people scatter like dust in the wind.


هستی مسلم ز آئین است و بس
باطن دین نبی این است و بس

The very existence of a Muslim rests on this code alone—
The essence of the Prophet’s faith is nothing else but this.


برگ گل شد چون ز آئین بسته شد
گل ز آئین بسته شد گلدسته شد

A flower’s petals hold together only by form,
And through this form, the flower becomes a bouquet.


نغمه از ضبط صدا پیداستی
ضبط چون رفت از صدا غوغاستی

A melody is only born through measured sound,
Without measure, sound turns into chaos.


در گلوی ما نفس موج هواست
چون هوا پابند نی گردد ، نواست

In our throats, breath is just moving air,
But when restrained, it becomes song.


تو همی دانی که آئین تو چیست؟
زیر گردون سر تمکین تو چیست؟

Do you know what your guiding code is?
Under the heavens, what grants you stability?


آن کتاب زنده قرآن حکیم
حکمت او لایزال است و قدیم

That living book, the wise Quran,
Its wisdom is eternal and unchanging.


نسخه ی اسرار تکوین حیات
بی ثبات از قوتش گیرد ثبات

It holds the secrets of creation’s design,
And from its strength, the unstable finds stability.


حرف او را ریب نی تبدیل نی
آیه اش شرمنده ی تأویل نی

Its words contain no doubt, no alteration,
Its verses need no forced interpretation.


پخته تر سودای خام از زور او
در فتد با سنگ ، جام از زور او

Raw minds ripen through its force,
Like fragile glass shattering against stone.


می برد پابند و آزاد آورد
صید بندان را بفریاد آورد

It removes shackles and grants freedom,
It compels the captors to cry for release.


نوع انسان را پیام آخرین
حامل او رحمة للعالمین

It is the final message for humankind,
Brought by the Messenger, mercy to all worlds.


ارج می گیرد ازو ناارجمند
بنده را از سجده سازد سر بلند

Through it, the worthless find worth,
And a servant rises from prostration with dignity.


رهزنان از حفظ او رهبر شدند
از کتابی صاحب دفتر شدند

Those once lost become leaders by preserving it,
Through this book, the illiterate became scholars.


دشت پیمایان ز تاب یک چراغ
صد تجلی از علوم اندر دماغ

Like a lone lamp brightening the desert path,
It lit a hundred sparks of knowledge in the mind.


آنکه دوش کوه بارش بر نتافت
سطوت او زهره ی گردون شکافت

A burden too heavy even for the mountains,
Yet its power shook the heavens themselves.


بنگر آن سرمایه ی آمال ما
گنجد اندر سینه ی اطفال ما

Look upon this treasure of our hopes—
It rests within the hearts of our children.


آن جگر تاب بیابان کم آب
چشم او احمر ز سوز آفتاب

The one whose soul endured the scorching deserts,
His eyes reddened by the sun’s blazing fire.


خوشتر از آهو رم جمازه اش
گرم چون آتش دم جمازه اش

His camel, faster than the fleeing deer,
Its breath burning hot like a flame.


رخت خواب افکنده در زیر نخیل
صبحدم بیدار از بانگ رحیل

Sleeping beneath the shade of date palms,
Awakening at dawn to the call of journey.


دشت سیر از بام و در ناآشنا
هرزه گردد از حضر ناآشنا

A traveler, unfamiliar with cities and walls,
Restless in settled lands, uneasy in stillness.


تا دلش از گرمی قرآن تپید
موج بیتابش چو گوهر آرمید

Yet when his heart pulsed with the warmth of the Quran,
His turbulent soul found rest like a pearl in the sea.


خواند ز آیات مبین او سبق
بنده آمد ‘ خواجه رفت از پیش حق

He learned the clear lessons of its verses,
A slave became free, and the master faded before God.


ای گرفتار رسوم ایمان تو
شیوه های کافری زندان تو

O you, imprisoned by lifeless traditions,
Your faith is trapped within rituals of disbelief.


گر تو میخواهی مسلمان زیستن
نیست ممکن جز بقرآن زیستن

If you truly wish to live as a Muslim,
There is no way but to live by the Quran.


Some thoughts

Iqbal employs symbolic Sufi language in this passage to illustrate a profound message: that a nation without its guiding principles disintegrates, just as dust scatters in the wind. The core of his argument is that the existence of Muslims as a unified Ummah is bound to the Quran, and without it, they become lost and fragmented.

His revolutionary idea of ummatic governance is deeply embedded in these verses. He contrasts the transformative power of the Quran with the condition of Muslims who have abandoned its teachings. Iqbal suggests that when the Quran is at the heart of society, it uplifts the weak, turns ignorance into knowledge, and brings dignity to the oppressed. He critiques those who have turned religion into empty rituals, warning that Islam is not about passive spirituality or blind imitation but about action, leadership, and justice.

Iqbal also uses powerful metaphors from Sufi tradition—breath turning into song, light guiding the desert traveler—to emphasize that discipline and commitment to the Quran bring harmony and purpose. Without this, chaos prevails.

At the core of his message is a call for Muslims to reclaim their collective identity through the Quran, rejecting both colonial influence and internal stagnation. The Quran, he argues, is not merely a text of worship but a dynamic force for social, intellectual, and political renewal. His vision is clear: only by returning to the Quran as the foundation of governance and civilization can the Muslim world reclaim its lost dignity and strength.