Inna Lillahe Wa Inna Elaehe Raje'on!!
Allah bechary makhi ko jannat ul firdos men aala maqam day..
Jazaak Allah kayr.
ايک مکڑا اور مکھي
ماخوذ - بچوں کے ليے
اک دن کسي مکھي سے يہ کہنے لگا مکڑا
اس راہ سے ہوتا ہے گزر روز تمھارا
ليکن مري کٹيا کي نہ جاگي کبھي قسمت
بھولے سے کبھي تم نے يہاں پائوں نہ رکھا
غيروں سے نہ مليے تو کوئي بات نہيں ہے
اپنوں سے مگر چاہيے يوں کھنچ کے نہ رہنا
آئو جو مرے گھر ميں تو عزت ہے يہ ميري
وہ سامنے سيڑھي ہے جو منظور ہو آنا
مکھي نے سني بات جو مکڑے کي تو بولي
حضرت! کسي نادان کو ديجے گا يہ دھوکا
اس جال ميں مکھي کبھي آنے کي نہيں ہے
جو آپ کي سيڑھي پہ چڑھا ، پھر نہيں اترا
مکڑے نے کہا واہ! فريبي مجھے سمجھے
تم سا کوئي نادان زمانے ميں نہ ہو گا
منظور تمھاري مجھے خاطر تھي وگرنہ
کچھ فائدہ اپنا تو مرا اس ميں نہيں تھا
اڑتي ہوئي آئي ہو خدا جانے کہاں سے
ٹھہرو جو مرے گھر ميں تو ہے اس ميں برا کيا!
اس گھر ميں کئي تم کو دکھانے کي ہيں چيزيں
باہر سے نظر آتا ہے چھوٹي سي يہ کٹيا
لٹکے ہوئے دروازوں پہ باريک ہيں پردے
ديواروں کو آئينوں سے ہے ميں نے سجايا
مہمانوں کے آرام کو حاضر ہيں بچھونے
ہر شخص کو ساماں يہ ميسر نہيں ہوتا
مکھي نے کہا خير ، يہ سب ٹھيک ہے ليکن
ميں آپ کے گھر آئوں ، يہ اميد نہ رکھنا
ان نرم بچھونوں سے خدا مجھ کو بچائے
سو جائے کوئي ان پہ تو پھر اٹھ نہيں سکتا
مکڑے نے کہا دل ميں سني بات جو اس کي
پھانسوں اسے کس طرح يہ کم بخت ہے دانا
سو کام خوشامد سے نکلتے ہيں جہاں ميں
ديکھو جسے دنيا ميں خوشامد کا ہے بندا
يہ سوچ کے مکھي سے کہا اس نے بڑي بي !
اللہ نے بخشا ہے بڑا آپ کو رتبا
ہوتي ہے اسے آپ کي صورت سے محبت
ہو جس نے کبھي ايک نظر آپ کو ديکھا
آنکھيں ہيں کہ ہيرے کي چمکتي ہوئي کنياں
سر آپ کا اللہ نے کلغي سے سجايا
يہ حسن ، يہ پوشاک ، يہ خوبي ، يہ صفائي
پھر اس پہ قيامت ہے يہ اڑتے ہوئے گانا
مکھي نے سني جب يہ خوشامد تو پسيجي
بولي کہ نہيں آپ سے مجھ کو کوئي کھٹکا
انکار کي عادت کو سمجھتي ہوں برا ميں
سچ يہ ہے کہ دل توڑنا اچھا نہيں ہوتا
يہ بات کہي اور اڑي اپني جگہ سے
پاس آئي تو مکڑے نے اچھل کر اسے پکڑا
بھوکا تھا کئي روز سے اب ہاتھ جو آئي
آرام سے گھر بيٹھ کے مکھي کو اڑايا
Inna Lillahe Wa Inna Elaehe Raje'on!!
Allah bechary makhi ko jannat ul firdos men aala maqam day..
Jazaak Allah kayr.
cam someone translate it . plz..
Or makhay ko dozakh mein sab say kharb maqam day...:mad:
format_quote Originally Posted by *ShEeBa*
Inna Lillahe Wa Inna Elaehe Raje'on!!
Allah bechary makhi ko jannat ul firdos men aala maqam day..
Jazaak Allah kayr.
wo becharry mukhi hum loge hein, Aur makkrah is humarah distracter /enslaver
ma'asalaama
format_quote Originally Posted by khalil27
This translation is not very accurat but the best I can do or find. Sorry!
The Spider and The Fly – Lessons to Learn
Posted By Ali Haider @ wilayahnetwork.comOne day a Spider was telling a Fly
'Everyday on this route you are passing by'But not for once did my fortune trigger
That, towards my home you never got nearerIt matters not if from strangers you abstain
But away from friends you shouldn't remainMy home if you come
That shall be my honor!
That ladder in the front
Will reach you to your friendWhen heard the fly the talk of the Spider-friend
(It said) O Sire! Play this game on the ignorantThis fly is not among the foolish ones
Who goes up your ladder and never returnsHearing this the Spider said,"Ah! You think a traitor I am?
A fool like you will nowhere be found.Lord knows from where you came flying?
If you remain at my home what is wrong?Many are the things for you to see
Although a small hut it is when from outside you seeOn the doors are hanging curtains very fine
On the walls are mirrors that is full of shineSaid the fly: Fine! What you say is true but,
Your home I will come not.O Lord! Save me from such subtle discourse
Once laid on them, then I will never arise!When listened the Spider the talk of the Fly
It thought of a plan to bring the little one nighA hundred things with flattery is got done
Everyone in this world is a slave when put this crownThese things did the Spider think
And said,
'Lord has given u a high rank.'In love I am with your face
That began when I saw you at onceYour eyes are shining like diamond
Your head with a crest has Allah adornedThis beauty, this attire, this splendor, this honor
And a resurrection it is your flight in the airPity arose in the fly when heard this flattery
It said 'I wish not to cause you any agony'The habit of refusing I believe is bad
To break one's heart is in fact bad!Saying this, it flew from its place
When it came near, the Spider jumped to lay the seizeHungry was the Spider for many days
But now sitting at home,
The fly was flown to its place!
Allah (s.w.t) has gifted Allama Iqbal a vision which has been received by very few. In this very small poem, a very important message is again conveyed to us. Many a time, we know certain things are dangerous for us. We know the destiny, we have seen the fate of others treading on the same path, but still we get trapped into it. Why? Flattery is one of the reasons behind our getting deceived. Flattery is that satanic trap which has even deceived great Scholars. A human being is hungry for praises. The more he receives praises, more he enjoys. The one who praises him becomes his favourite also and then refusing requests from this praising being becomes very difficult for him. Like in this poem, when the Spider invited the Fly, the fly refused because it knew that the spider is hungry to make her it's prey. But, then the spider trapped the fly by just praising her outward appearance, and now the Fly despite of the dangers known fell for it and got trapped.
This is exactly what happens with us also in our dealings with this world. At every turn in life, there is a trap like that of spider, at times due to ignorance we get trapped because we don’t see the danger. But even when we know the danger we still get deceived by flattery.
Bachpan yaad aa gya....shayad metric main parhi thi...
nice poem
aap nay class seven mein parhi thi..............bhool rahay ho bada
that's nice.....Jazak Allah
Mashallah A g8 Poet and a G8 poem. I love his Lab pey aati hai duwa a lot..and shiwah and jawab-e-shiwa. I'd request brother Noname55 to pliz post shiwa and Jawab-e- shiwa in english n urdu too for our muslim brother n sisters..It's beautiful and so true.
format_quote Originally Posted by AmarFaisal
Why should I be destructive and remain reckless of betterment?
Think not of the future, remain occupied in today’s problems?
Should I hear nightingale’s wails, and remain completely silent?
O companion! Am I some flower so that I may remain silent?
The strength of my poetry is encouraging to me
Woe be to me! My remonstrance is against God!
It is true that we are famous in the methods of obeisance
But we are relating our story of pain out of compulsion
Though a silent orchestra, we are full of complaint
If the wailing comes to lips we are excusable
O God! Listen to the remonstrance also from the faithful
Listen to some complaint also from the one accustomed to praise you
Though Thy Eternal Essence had existed since eternity
The flower existed in the garden but fragrance had not dispersed
Justice is a condition, O Lord of Universal Benevolence
How could flower’s fragrance spread if zephyr did not exist?
This problem’s solution was the source of satisfaction to us
Otherwise was the Holy Prophet’s Ummah insane?
The scene of Thy world was strange before us
Stones were adored somewhere, trees were worshipped somewhere
The eyes of Man were accustomed to tangible forms
How could they be amenable to accept the Unseen God?
Doth Those know who ever told Thy beads?
The strength of the Muslim’s arm completed Thy task!
Seljuks 2 were living here and the Turanas also
The Chinese in China and in Iran the Sassanas also
The Greeks were also living in the same habitation
In the same world were the Jews and the Christians also
But who raised the sword in Thy name?
Who reclaimed the despoiled world in Thy name?
We alone were the marshals of Thy troops!
We were fighting now on land and now in the oceans
Some times we were calling adhans in the Europe’s cathedrals
And sometimes in the scorching African deserts
We never cared for the grandeur of monarchs
We recited the Kalimah under the shade of swords
If we lived we lived for the calamities of wars
If we died we died for the grandeur of Thy name
We did not wield the sword for our kingdoms
Did we roam about the world fearlessly for wealth?
If our nation had been greedy of worldly wealth
Why would we have been idol breakers instead of idol sellers?
Once firmly standing in the battle we were immovable
Even lions in the battle against us would be in flight
We were enraged if some one rebelled against Thee
Not to talk of sword we were fighting against canons
We impressed Tawhids’s picture on every heart
We conveyed this message even under the dagger
Tell us Thou, by whom was uprooted the gate of Khaibar7
By whom was conquered the city which was Qaisar’s ?
By whom were the images of created gods destroyed?
By whom were the armies of infidels slaughtered?
By whom was the fire temple of Iran extinguished?
By whom was the story of Yazdan restored to life?
Which nation did become Thy seeker exclusively?
And became embroiled in wars’ calamities for Thee?
Whose world-conquering sword did world-ruler become?
By whose Takbar did Thy world enlightened become?
Through whose fear idols did perpetually alarmed remain?
Falling on their faces saying “Huwa Allah O Ahad10 did remain?
If the time of prayer right during the battle fell
Hijaz’ nation in prostration facing the Ka’abah fell
Both Mahmud and Ayaz in the same row stood
None as the slave and none as the master stood
The slave and the master, the poor and the rich all became one!
On arrival in Thy Audience all were reduced to one!
We continuously wandered all over the world
We wandered like the wine-cup with Tawhid’s wine
We wandered with Thy Message in the mountains, in the deserts
And doth Thou know whether we ever returned unsuccessful?
What of the deserts! We did not spare even oceans!
We galloped our horses in the dark ocean!
We effaced falsehood from the earth’s surface
We freed the human race from bonds of slavery
We filled Thy Ka’bah with our foreheads
We put Thy Qur’an to our hearts
Still Thou complaineth that we are lacking fealty
If we are lacking fealty Thou also art not generous
There are other ummahs, among them are sinners also
There are modest people and arrogant ones also
Among them are slothful, indolent as well as clever people
There are also hundreds who are disgusted with Thy name
Thy Graces descend on the other people’s abodes
Lightning strikes only the poor Muslims’ abodes
The idols in temples say ‘The Muslims are gone’
They are glad that the Ka’bah’s sentinels are gone
From the world’s stage the éudâ singers are gone
They, with the Qur’an in their arm pits, are gone
Infidelity is mocking, hast Thou some feeling or not?
Dost Thou have any regard for Thy own Tawhid or not?
We do not complain that their treasures are full
Who are not in possession of even basic social graces
Outrageous that infidels are rewarded with Houris and palaces
And the poor Muslims are placated with only promise of Houris
We have been deprived of the former graces and favors
What is the matter, we are deprived of the former honors?
Why is the material wealth rare among Muslims?
Thy omnipotence is boundless and inestimable
With Thy Will the desert’s bosom would produce bubbles
The desert’s rambler can be facing flood of mirage’s waves
Others’ sarcasm, disgrace and poverty is our lot
Is abjection the reward for Loving Thee?
Now, this world is the lover of others
For us it is only an imaginary world
We have departed, others have taken over the world
Do not complain now that devoid of Tawhid has become the world
We live with the object of spreading Thy fame in the world
Can the wine-cup exist if the cup-bearer does not live?
Thy assemblage is gone, and Thy Lovers are also gone
The night’s sighs and the dawn’s wailings are gone
They had loved Thee, they are gone with their rewards
They had hardly settled down and they were turned out
The Lovers came but with tomorrow’s promise were sent away
Now seek them with Thy beautiful face’s lamp every way!
Lailah’s pathos is the same, and Qais’ bosom is the same
In the Najd’s wilderness and mountains the deer’s running is the same
The Love’s heart is the same, the Beauty’s magic is the same
The Ummah of the Holy Prophet is the same, Thou art the same
Why then this displeasure without reason is?
Why then this displeasure for Thy Lovers is?
Did we forsake Thee, did we forsake the Arabian Holy Prophet?
Did we adopt idol sculpture, did we idol breaking forsake?
Did we forsake Love, and did we forsake the madness of Love?
Did we forsake the customs of Salman15 and Uwais of Qur’an?
We have the Takbar’s fire suppressed in our hearts!
We are living the life of Bilal the Negro!
Granted that Love has lost its former elegance also
We may have lost treading the path of Love also
We may have lost the restless heart like the compass also
And we may have lost the observance of fidelity’s rules also
Thou art changing friendship between us and others
It is difficult to say but Thou art also unfaithful!
Thou perfected the Deen on the peak of Faran
Thou captivated the hearts of thousands in a moment
Thou consumed the produce of Love with fire
Thou burned the congregation with Thy face’s fire
Why are not our breasts filled with Love’s sparks now?
We are the same Lovers, dost Thou not remember now?
The noise of Lovers’ chains in the Najd’s Valley has disappeared
Qais has no more remained longing for the litter’s sight
Those old ambitions, we, as well as the heart have disappeared
The house is destroyed as Thou art not present in the house
O that happy day when Thou with elegance will come back
When Thou unveiled to our congregation will come back
Others are sitting at the stream bank in the rose garden
Listening to the cuckoo’s call with wine-cup in their hand
In the garden on a side far from the riotous crowd are sitting
Thy Lovers are also patiently wanting for a Hu!
Again endow Thy moths with Longing for burning themselves
Give the command for consumption in Love to the old lightning
The wandering nation is riding again towards Hijaz
The taste of flight has carried the unfledged nightingale
The fragrance of humility is restless in every flower bud
Just start the music, orchestra is seeking the plectrum
Songs are restless to come out of the strings
ñër is impatient for burning in the same fire
Make easy the difficulties of the blessed Ummah
Place the poor ant shoulder to shoulder to Sulaiman
Make the invaluable produce of Love accessible again
Change the idolatrous Muslims of India into Muslims again
A stream of blood drips from the frustrations mine
Wailing palpitates in the wounded breast of mine!
The rose’ fragrance took garden’s secret outside the garden
Outrageous that flowers themselves are informers against the garden
The spring is over, broken is the orchestra of the garden
Flown away from branches are the songsters of the garden
Only a nightingale is left which is singing still
In its breast overflows the flood of songs still
Turtle-doves from the juniper’s branches are gone also
Flower petals dropping from the flower are scattered also
The garden’s old beautiful walk-ways are gone also
The branches became bare of the cover of leaves also
But his nature remained free of the season’s restrictions
Would somebody in the garden understand his complaint!!
There is no pleasure in dying and no taste in living is
If there is any pleasure it in bearing this affliction is
Many a virtue is restless in my mirror!
Many an effulgence is fluttering in my breast!
But there is none in this garden to see them
There are no poppies with Love’s stain on their breasts
May hearts open up with the song of this lonely nightingale
May the sleeping hearts wake up with this very Bang-i-Dara
May the hearts come to life again with a new covenant
May the hearts be thirsty again for this same old wine
My alembic may be from `Ajam, but my wine is from Hijaz
The song may be Indian but my tune is from Hijaz
Notes
Explanatory Notes
oldpoetry.com
- “Dust in the mouth”- This is the expression used in the original poem. This expression is used as a curse in Urdu and is pronounced when someon makes an exaggerated statement or request.
- Seljuks- This was a Turkish tribe which inhabited Central Asia. Later they accepted Islam.
- Teranas- People inhabiting the tract north of the Oxus River.
- Sassanids- This was a tribe inhabiting Persia. They ruled over a large empire east of the Byzantine Empire across the Euphrates River (ca. 226-641). They were followers of Zoroaster and worshipped fire. They were defeated by the Muslims in 641 during the time of Caliph Omar ibn Khattab.
- Kalimah-The Muslim creed of “La Ilaha Ill Allah Muhammed Ar Rasullillah,” (There is no deity except God and Mohammed [Peace be upon him] is His Prophet).
- This alludes to Sultan Mahmud of Ghazna and his very favorite slave, Ayaz Ek hi saf mein khade Mahmud O Ayaz Na koi Banda raha na koi Banda Nawa This is the original urdu of the couplet. This couplet is often quoted even today. In Islam every man whatever his situation in life is a brother in faith. Nothing shows this more strongly then when men stand in a row to offer prayers. All are equal in the eyes of God be it Mahmud the Sultan or Ayaz the slave.
- Khaibar- This was a stronghold of Jews in Hejaz, where they consolidated themselves after their expulsion from Madinah Munawwarah (presently Medina in Saudi Arabia) (625). Khaibar had six forts of which Qames was the strongest. It was attacked by the Holy Prophet in ca. 630. after the jews broke their treaty with the muslims. The gate of the fort of Qames was broken by Ali Ibn Abi Talib which is a very famous act of bravery in Islamic history.
- City of Qaisar- Allusion to Constantinople
- Yazdan- This is the god of Virtue and Good in the Zoroastrian religion as opposed to the god of Evil and Sin represented by Ahirman. The word is also used in Persian and Urdu for God, as is done here.
- Allusion to the Holy Qur’an
- Allusion to the achievements of Khair-al-Din Barbarasah (1474-1546. This particular verse alludes to the expedition of Barbarasah Brothers (Arouj and Khair-al-Dan Barbarasah) in north-west Africa for expelling the Spaniards from those Muslim lands and establishing the suzerainty of the Islamic Ottoman Caliphate. About 1512 they conquered up to the north-western sea coast and in their zeal drove their horses to some distance in the Atlantic Ocean, saying that if the land of God extended beyond the African coast they would conquer it also in His name.
- Hudâ- Songs which camel drivers sing when the caravan is marching.
- The expression “searching something with a lamp in hand” is used in Urdu to search for something almost non-existent. The intensity of the search as well as a hint of taunt is added by Iqbal by including the part of the “lamp of the Beautiful Face of God”.
- This is a pun on the word “harja’&#; used in the text. It means omni-present as well as a person who is not restricted to one person in love and fidelity.
- Peak of Faran- Faran is the mountain on which the Cave of Hira is located. It was while The Holy Prophet was meditating in the Cave of Hira as was his usual habit that God sent the Arch Angel Gabriel to him with the Message. This was the first revelation of the Holy Quran the chapter that is called Iqra (Read).
- Hu- This is an abbreviation for ‘huva’ which means ‘He’ and is used for God. Here it is used as part of the expression ‘Allh Hu’ which means ‘Only God has real Existence’ and is used in TaÅawwuf’s spiritual exercises.
- In the end of the poem Iqbal is referring to himself and his book, Bang-i-Dara.
- The poppy flower has a black stain at the bottom of its corolla. This is poetically referred to as the mark of Love of God.
- Kalam-e-Iqbal
- Shikwa
- Jawab-e-Shikwa
اسلام زندا باد
پاکستان زندا باد
دہشت پسند مردا باد
رشوت دینے والا مردا باد
Last edited by doorster; 07-13-2007 at 01:23 AM.
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