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Allama Iqbal-Shair-e-Mashriq

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Me_Anonymous

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Posted: 09 November 2005 at 3:11pm | IP Logged

Parindon Ki Duniya Ka Darvaish hoon main
Kay Shaheen banata nahin Aashiyana

 

Iqbal, Sir Muhammad, also spelled MUHAMMAD IKBAL (b. Nov. 9, 1877, Sialkot, Punjab, India [now in Pakistan]--d. April 21, 1938, Lahore, Punjab), Indian poet and philosopher, known for his influential efforts to direct his fellow Muslims toward the establishment of a separate Muslim state, an aspiration that was eventually realized in the country of Pakistan. He was knighted in 1922.

Early life and career.
Iqbal was born at Sialkot, India (now in Pakistan), of a pious family of small merchants and was educated at Government College, Lahore. In Europe from 1905 to 1908, he earned his degree in philosophy from the University of Cambridge, qualified as a barrister in London, and received a doctorate from the University of Munich. His thesis, The Development of Metaphysics in Persia, revealed some aspects of Islamic mysticism formerly unknown in Europe. On his return from Europe, he gained his livelihood by the practice of law, but his fame came from his Persian- and Urdu-language poetry, which was written in the classical style for public recitation. Through poetic symposia and in a milieu in which memorizing verse was customary, his poetry became widely known, even among the illiterate. Almost all the cultured Indian and Pakistani Muslims of his and later generations have had the habit of quoting Iqbal. Before he visited Europe, his poetry affirmed Indian nationalism, as in Naya shawala ("The New Altar"), but time away from India caused him to shift his perspective. He came to criticize nationalism for a twofold reason: in Europe it had led to destructive racism and imperialism, and in India it was not founded on an adequate degree of common purpose. In a speech delivered at Aligarh in 1910, under the title "Islam as a Social and Political Ideal," he indicated the new Pan-Islamic direction of his hopes. The recurrent themes of Iqbal's poetry are a memory of the vanished glories of Islam, a complaint about its present decadence, and a call to unity and reform. Reform can be achieved by strengthening the individual through three successive stages: obedience to the law of Islam, self-control, and acceptance of the idea that everyone is potentially a vicegerent of God (na'ib, or mu'min). Furthermore, the life of action is to be preferred to ascetic resignation. Three significant poems from this period, Shikwah ("The Complaint"), Jawab-e shikwah ("The Answer to the Complaint"), and Khizr-e rah ("Khizr, the Guide"), were published later in 1924 in the Urdu collection Bang-e dara ("The Call of the Bell"). In those works Iqbal gave intense expression to the anguish of Muslim powerlessness. Khizr (Arabic: Khidr), the Qur'anic prophet who asks the most difficult questions, is pictured bringing from God the baffling problems of the early 20th century. What thing is the State? or why Must labour and capital so bloodily disagree? Asia's time-honoured cloak grows ragged and wears out . . . For whom this new ordeal, or by whose hand prepared? (Eng. trans. by V.G. Kiernan.) Notoriety came in 1915 with the publication of his long Persian poem Asrar-e khudi (The Secrets of the Self). He wrote in Persian because he sought to address his appeal to the entire Muslim world. In this work he presents a theory of the self that is a strong condemnation of the self-negating quietism (i.e., the belief that perfection and spiritual peace are attained by passive absorption in contemplation of God and divine things) of classical Islamic mysticism; his criticism shocked many and excited controversy. Iqbal and his admirers steadily maintained that creative self-affirmation is a fundamental Muslim virtue; his critics said he imposed themes from the German philosopher Friedrich Nietzsche on Islam. The dialectical quality of his thinking was expressed by the next long Persian poem, Rumuz-e bikhudi (1918; The Mysteries of Selflessness). Written as a counterpoint to the individualism preached in the Asrar-e khudi, this poem called for self-surrender. Lo, like a candle wrestling with the night O'er my own self I pour my flooding tears. I spent my self, that there might be more light, More loveliness, more joy for other men. (Eng. trans. by A.J. Arberry.) The Muslim community, as Iqbal conceived it, ought effectively to teach and to encourage generous service to the ideals of brotherhood and justice. The mystery of selflessness was the hidden strength of Islam. Ultimately, the only satisfactory mode of active self-realization was the sacrifice of the self in the service of causes greater than the self. The paradigm was the life of the Prophet Muhammad and the devoted service of the first believers. The second poem completes Iqbal's conception of the final destiny of the self. Later, he published three more Persian volumes. Payam-e Mashriq (1923; "Message of the East"), written in response to J.W. von Goethe's West-stlicher Divan (1819; "Divan of West and East"), affirmed the universal validity of Islam. In 1927 Zabur-e 'Ajam ("Persian Psalms") appeared, about which A.J. Arberry, its translator into English, wrote: "Iqbal displayed here an altogether extraordinary talent for the most delicate and delightful of all Persian styles, the ghazal," or love poem. Javid-nameh (1932; "The Song of Eternity") is considered Iqbal's masterpiece. Its theme, reminiscent of Dante's Divine Comedy, is the ascent of the poet, guided by the great 13th-century Persian mystic Jalal ad-Din ar-Rumi, through all the realms of thought and experience to the final encounter. Iqbal's later publications of poetry in Urdu were Bal-e Jibril (1935; "Gabriel's Wing"), Zarb-e kalim (1937; "The Blow of Moses"), and the posthumous Armaghan-e Hijaz (1938; "Gift of the Hejaz"), which contained verses in both Urdu and Persian. He is considered the greatest poet in Urdu of the 20th century.
Philosophical position and influence.
His philosophical position was articulated in The Reconstruction of Religious Thought in Islam (1934), a volume based on six lectures delivered at Madras, Hyderabad, and Aligarh in 1928-29. He argued that a rightly focused man should unceasingly generate vitality through interaction with the purposes of the living God. The Prophet Muhammad had returned from his unitary experience of God to let loose on the earth a new type of manhood and a cultural world characterized by the abolition of priesthood and hereditary kingship and by an emphasis on the study of history and nature. The Muslim community in the present age ought, through the exercise of ijtihad--the principle of legal advancement--to devise new social and political institutions. He also advocated a theory of ijma'--consensus. Iqbal tended to be progressive in adumbrating general principles of change but conservative in initiating actual change. During the time that he was delivering these lectures, Iqbal began working with the Muslim League. At the annual session of the league at Allahabad, in 1930, he gave the presidential address, in which he made a famous statement that the Muslims of northwestern India should demand status as a separate state. After a long period of ill health, Iqbal died in April 1938 and was buried in front of the great Badshahi Mosque in Lahore. Two years later, the Muslim League voted for the idea of Pakistan. That the poet had influenced the making of that decision, which became a reality in 1947, is undisputed. He has been acclaimed as the father of Pakistan, and every year Iqbal Day is celebrated by Pakistanis. BIBLIOGRAPHY. Aspects of his thought are explored in K.G. Saiyidain, Iqbal's Educational Philosophy, 6th ed. rev. (1965), a standard analysis of the relevance of Iqbal's ideas about education written by a distinguished Indian educationist; Annemarie Schimmel, Gabriel's Wing, 2nd ed. (1989), a thorough analysis of Iqbal's religious symbolism, including a comprehensive bibliography in English; Syed Abdul Vahid, Iqbal: His Art and Thought, new ed. (1959), a standard introduction; Hafeez Malik (ed.), Iqbal, Poet-Philosopher of Pakistan (1971), representative Pakistani views; and S.M.H. Burney (S.M.H. Barni), Iqbal, Poet-Patriot India (1987),focin his poetry.
IQBAL, Muhammad
(1877-1938)
Although he attained a reputation as a poet and philosopher, Iqbal is better remembered as the father of modern Pakistan. Most of his writings were devoted to a revival of Islam (see Islam). In his presidential address to the Muslim League in 1930, he first suggested that the Muslims of northwestern India should demand a separate nation for themselves. Muhammad Iqbal was born on Nov. 9, 1877, in Sialkot, India, now in Pakistan. He was educated at Government College in Lahore and later earned advanced degrees at Cambridge University, the University of London, and the University of Munich. While in London, he also qualified to practice law. On his return to India he made his living at law but gained a national reputation for his poetry.

That Iqbal had become a Muslim activist after his return to India was indicated in a speech he gave at Aligarh in 1910: "Islam as a Social and Political Ideal." The same spirit was evident in his early poems, especially 'Secrets of the Self', published in 1915. He wrote it in Persian as an address to the entire Muslim world. Its sequel, 'Mysteries of Selflessness', appeared in 1918. He encouraged Muslims to embrace ideals of brotherhood, justice, and service. His masterpiece is 'The Song of Eternity' (1932). Similar in theme to Dante's 'Divine Comedy', it relates the poet's ascent through all realms of thought and experience, guided by the 13th-century poet Jalal ad-Din ar-Rumi (see Jalal ad-Din ar-Rumi). He also wrote poetry in the Urdu language. His philosophy was published in his 'Reconstruction of Religious Thought in Islam' (1934). He died in Lahore on April 21, 1938.

source: http://www.tripod.lycos.com/



Edited by scorpion134 - 09 November 2005 at 3:57pm

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Me_Anonymous

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Posted: 09 November 2005 at 3:17pm | IP Logged

do participate coz its Sir Allama Iqba's Birthday today
n write his shair or poems

chose the colour red for the poems and blue for shair

draw a line like this if the sahir or poem ends n u want to include more poems/shairs

__________________ (line)



Edited by scorpion134 - 09 November 2005 at 3:26pm

Me_Anonymous

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Posted: 09 November 2005 at 3:19pm | IP Logged

Kabhi Hairat Kabhi Masti Kabhi Ah Sehar Gahi
Badalta hai hazaroon rang mera dard mehjori!
Had Adrak say Bahar hain Batain Ishq-o-Masti ki
Samajh main iss qadar aya kay dil ki mot hai doori

________________

Kuwata-e-ishq say har past ko bala kar day
dahr main Ism-e-Muhammad say ujala kar day

_______________

Ho teray dum say shagufta chaman-e-dahr tamam
Sair is baagh ki kar bad-e-sehar ki sorat



Edited by scorpion134 - 09 November 2005 at 3:25pm

Rukhsar168

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Posted: 10 November 2005 at 3:11am | IP Logged

Salaam People

Kaisey ho aap log, main yahaan new hoon, so agar koi galti ho jaye please forgive me! I was looking through this Topic, as i love shayari i though main bhi aik sher post kar hi doon, agar aap log mind na karo to...

So here goes:

Garchey to Zindagaani Asbaab hai

Kalb ko lekin Zarra Azaad rakh.

Akal ko tankeed se Fursat nahi

Ishq par amaal ki Buniyaad rakh.

Aaey musalmaa har gharri peshi nazar

Aiye la yukhliful miaad rakh.

Ye lasaan al asr ka paigaam hai

Inna wadallahi hakku yaad rakh.

    ***______***______***

 

 

Mashal

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Posted: 10 November 2005 at 6:22am | IP Logged
ki muhammad say wafa too nay to hum teray hain
yeah jahan cheez hai kia loho qalam teray hain

Farhanas

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Farhanas

Joined: 02 December 2004

Posts: 594

Posted: 10 November 2005 at 8:07am | IP Logged
mumkin hai ke tu jisako samajhataa hai bahaaraan
auron kii nigaahon mein wo mausam ho Khizaan kaa
hai sil-silaa ehawaal kaa har lahjaa dagaragoon
ae saalek-rah fikr na kar sood-o-zayaan kaa

shaayad ke zamin hai wo kisii aur jahaan kii
tu jisko samajhtaa hai falak apane jahaan kaa

------------------------------------------------------------ -----------------------------

one of my very favourite poem, if anyone of u have any difficulty to understand let me know I will explain...

 

nahin minnat-kash-e-taab-e-shaniidan daastaan merii
Khaamoshii guftagu hai, bezubaanii hai zabaan merii
ye dastuur-e-zabaan-bandii hai kaisii terii mahafil mein
yahaan to baat karne ko tarastii hai zabaan merii
uthaaye kuch varaq laalaa ne kuch nargis ne kuchh gul ne
chaman mein har taraf bikharii huyii hai daastaan merii
uraa lii qumariyon ne tootiyon ne andaliibon ne
chaman vaalon ne mil kar looT lii tarz-e-fugaan merii
Tapak ai shama aansuu ban ke parvaane kii aankhon se
saraapaa dard hoon hasrat bharii hai daastaan merii

ilaahii phir mazaa kyaa hai yahaan duniyaa mein rahne kaa
hayaat-e-jaavidaan merii na marg-e-naagahaan merii


Farhanas

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Farhanas

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Posts: 594

Posted: 10 November 2005 at 8:10am | IP Logged
Originally posted by Rukhsar168

Salaam People

Kaisey ho aap log, main yahaan new hoon, so agar koi galti ho jaye please forgive me! I was looking through this Topic, as i love shayari i though main bhi aik sher post kar hi doon, agar aap log mind na karo to...

Welsome rukhsar.....yahan sub friends hain aur hum log naye aanay walon ka welcome kartay hain, please do participate on a regular basis, we all will like it...

~LiL*PrInCeZ~

IF-Sizzlerz

~LiL*PrInCeZ~

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Joined: 20 October 2004

Posts: 11310

Posted: 10 November 2005 at 4:37pm | IP Logged
ok guys so do we all hafta post his wrk here...i mean i can go google it but is that wat ur duin or sharin wrk of his u all noe arready? 

Edited by ~PaKi*PrInCeZ~ - 10 November 2005 at 4:48pm

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