salaam dosto,

yeh tai paayaa gaya hai ki march ke baqaayaa dinoN ke liye aur poore maah e apra'il ke liye muntaKHib shaa'ir hoNge hamaare barr e saGheer ke shaa'ir shaa'ir-e-mashriq aur mujaddid e islaamii shaa'iri janaab e MoHammad Iqbaal marHoom o maGhfoor [r.a.] hoNge.

aap sab Khawaateen o Hazraat se iltimaas hai ki aap is azeem shaa'ir ko Khiraaj e aqeedat pesh karte huye baRh chaRh kar Hissa leN aur ziyaada se ziyaada unkaa kalaam hamaare saath share kijiiye.

shukria...

Allah haafiz

Hashmat

_____________________________________________________________
After `Ghalib' had left the world and signed his name on the chair of poetry, few believed that there would ever be another poet of his level again. When the sun went down for Urdu poetry for a while, it rose in a small city, many miles away from Delhi, the center for Urdu poetry then. Sir Doctor Muhammad Allamah Iqbal, son of a Kashmiri merchant Sheikh Natthu and Begum Imam Bibi, was born on February 22, 1873 in Sialkot. Iqbal started a revolution, with which ushered a new era in Urdu poetry. We count Iqbal for inheriting the throne after `Ghalib'. A small fire was lit in the age of darkness and will keep shining as long as the world will last.
The facts of Iqbal's life can be briefly stated. He finished his early education in Sialkot and migrated to Lahore in 1895 for higher studies. In Sialkot he was lucky to have as his teacher Shamsul-Ulema Mir Hasan, a great Oriental scholar. This great man did not take long to recognize the perspicacity of his young pupil's intellect, and encouraged him in every possible way. At Lahore, Iqbal came under the influence of Sir Thomas Arnold. Sir Thomas Arnold's company introduced him to all that is best and most noble in Western thought, and at the same time initiated him into the modern methods of criticism. Iqbal graduated from the Government College, Lahore , in 1897, with English Literature, Philosophy and Arabic. In 1899, Iqbal took his M.A. degree in Philosophy. As advised by Sir Thomas Arnold, Iqbal went to Europe for higher studies in 1905 and got his Doctorate in Philosophy from Munich University in 1908 . Iqbal also qualified for the Bar in this interim. The Governor of Punjab, impressed by Iqbal's poem on the death of Queen Victoria, conferred knighthood upon him in 1922.
In Europe, Iqbal began to see the larger horizon of things and to move in spacious realms. He stayed there for three years, and these years played a great part in the development of his thought. It was not a period of deeds but one of preparation. His outlook on life underwent two important changes about this time: he got a n utter dislike for narrow and selfish nationalism which was the root cause of most political troubles in Europe, and his admiration for a life of action and struggle became more pronounced.

One simply cannot set a definition on Iqbal, as he was able to convert everything in poetry. There is no subject he hasn't debated upon in his poetry: Politics, life, love, religion, philosophy, literature, West, East, countries, legends, history, etc. The list is longer as one goes deeper and deeper in Iqbal's poetry - not least discovering that Iqbal beheld the true meaning of poetry, whereas his ambitions and abilities to move the masses were yet still indiscussable subjects. There was never any doubt why he got the title: "Shayer-e-Mashrik" - the Poet of the East.

To the Indian nationalist he appears a fervent nationalist who wrote, `Of all the countries in the world, the best is our Hindustan' (sarey jahan se achcha Hindustan hamara), exhorted Hindus and Muslims to come together, build new shrines where they could worship together and who regarded every speck of dust of his country as divine. Iqbal exhorted the peasantry to rise against its oppressors, uproot the mansions of the rich and set fire to crops which did not provide sustenance for them.

It could be said that Iqbal sang in many voices: he was a nationalist as well as an internationalist, a Marxist revolutionary as well as a supporter of traditional Muslim values and a pan-Islamist. Whatever he wrote was born of passion and executed with the skill of a master craftsman. Few poets of the world have been able to cram so much erudition and philosophy in verse; and fewer still use words both as colors on an artist's palette to paint pictures as well as deploy them as notes of a lute to create music. He was fired by a creative zeal which could only be explained as divinely inspired. Three years in Europe (1905-1908) brought about a complete reversal in his beliefs. The world became real; life had a purpose to serve; latent in every man was a superman who could be roused to his full height by ceaseless striving to create a better world. This post-European phase has been designed as Iqbal's philosophy of khudi. As used by Iqbal what comes closest to khudi is assertive will-power imbued with moral values. This is apparent from these oft-quoted lines:
What exactly did Iqbal want human beings to strive for? Obviously towards some kind of perfection. But he does not care to spell it out in any detail. It would appear that for man ceaseless striving was not to be for material gains in this world or with an eye on rewards in life hereafter. Thus to Iqbal a man who inherits wealth without having striven for it is worse than a beggar, while a poor man who works for the good of humanity is truly rich. Iqbal writes:
However, Iqbal did not accept the Hindu belief in predestination and assured man that he could be the master of his fate and make the world what he wanted it to be:
Iqbal would have had little patience with the current obsession with meditation (transcendental or otherwise) to induce peace of mind, because he believed that anything worthwhile only came out of a ceaselessly agitated mind:
In the introduction to his Persian work, Asrar-i-khudi ('Secrets of the Self'), Iqbal writes: 'Personality is a state of tension and can continue only if the state is maintained.' What was true of the individual Iqbal believed to be equally true of races and communities. According to him the real sign of vitality in races is that their fortunes change everyday:
So far as Iqbal was concerned, from now onwards there was complete accord in his thought, the goal was clear and the future lines for his work were well-defined. The task that Iqbal had set himself was gigantic and lesser people would have quailed at the immensity of the mission which involved shaking millions of people out of moral inertia that had been paralyzing their spirits for centuries. He flung a challenge to the forces of reaction, inertia, and stupor in unmistakable terms, and never faltered in his mission.
It is ironic how beautifully these words apply to every Indian today and tomorrow. There is no doubt that Iqbal fought for freedom with his words: a freedom that started with self-realization and finished with ceaseless striving.

salaam dosto,

merii jaanib se 'allaamah ka yeh bahtareen Ghazal pesh karne kii sa'aadat Haasil kar rahaa huN. shukria.

salaam dosto,

ek aur kalaam pesh karne kii jasaarat kar rahaa huN jise maiN be-intehaa pasand kartaa huN. ummeed hai aapko bhi pasand aayegaa. shukria.

...........................................................................................................................................

salaam dosto,

No words or preface could do justice to Allama Iqbal, not only as a poet, but also as a philosopher, politician, thinker, and undying patriot. As a poet Iqbal represented in perhaps the most sensitive manner, the collective consciousness of his people during a certain period of their history. He was able to do so because he maintained a constant and direct contact with his audience at all levels. In the old days the institution of the 'Mushaira' helped the poet to maintain such a contact. But the 'Mushaira' was an exclusive club of the literary and the social elite. By the time Iqbal appeared on the scene poetry was no longer the monopoly of a tiny minority. It is claimed that Iqbal was not a poet of the 'Mushaira'. He was instead a poet of the 'Jalsa'. Is that why so much of his poetry was in Farsi?

All said and done, his poetry like Shikwa and Jawab-e-Shikwa shook nerve centers of out social system which no one had ever dared touch

Hashmat

salaam dosto,

No words or preface could do justice to Allama Iqbal, not only as a poet, but also as a philosopher, politician, thinker, and undying patriot. As a poet Iqbal represented in perhaps the most sensitive manner, the collective consciousness of his people during a certain period of their history. He was able to do so because he maintained a constant and direct contact with his audience at all levels. In the old days the institution of the 'Mushaira' helped the poet to maintain such a contact. But the 'Mushaira' was an exclusive club of the literary and the social elite. By the time Iqbal appeared on the scene poetry was no longer the monopoly of a tiny minority. It is claimed that Iqbal was not a poet of the 'Mushaira'. He was instead a poet of the 'Jalsa'. Is that why so much of his poetry was in Farsi?

All said and done, his poetry like Shikwa and Jawab-e-Shikwa shook nerve centers of out social system which no one had ever dared touch!

Hashmat

salaam dosto,

ab maiN aapkii Khidmat meN shaair-e-be_zamaaN o makaaN Asad Ullah KhaaN "Ghaalib" ko 'allaamah Iqbaal ko Khiraaj-e-'aqeedat pesh kar rahaa huN...ek 'azeem shaa'ir ko ek dusre 'azeen shaa'ir kii taraf se Khiraaj-e-'aqeedat. mulaaHizah farmaaiye:

salaam dosto,

maiN yeh clip pesh kar rahaa huN jis meN "JUNOON" Group ne 'allaamah kaa "Saaqi_naama" ko saaz o aawaaz dii. aap bhii samaa'at farmaaiye aur lutf uThaaiye. to listen, please CLICK at the following link:

The cup bearer

I was going through some urdu poetry and came upon Allama Iqbal's "Saqi Nama" literally translated would mean "An Ode to the cup-bearer"; bartender in our times I guess.
Reading through the poem there was a feeling that had read/heard those lines before and then remebered them as lyrics out of a song junoon had sang a couple of years back. Though I had listened to the song a number times but never knew the lyrics were from Iqbal's poem.

It has a very potent message to the youth so I though I would put it up. So here goes..............



to listen, please CLICK at the link, thanks!

http://rds.yahoo.com/S=2766679/K=saqi+n ... _Nama).mp3

Assalam-o-alaikum

maashallah , maiN aap sab ko mubarak.baad pesh karta hooN ke aap ne Hakeem.ul.Ummat Allama Mohammad Iqbal per itna khoobsurat silsila shuru kia, aur use itni kaamiyaabi se jaari-o-saari rakha , meri jaanib se Iqbal ki aik nazm haazir hai :

AQL AUR DIL

AQL

aql ne aik din ye dil se kahaa
bhoole bhaTke ki rehnumaa hooN maiN

hooN zameeN per, guzar falak per miraa
dekh to kis qadar rasaa hooN maiN

kaam duniya meiN rehbari hai miree
misl-e-khizr-e-khujasta paa hooN maiN

hooN mufassir kitaab-e-hasti ki
mazhar-e-shaan-e-kibriyaa hooN maiN

booNd ik khoon ki hai too lekin
ghairat-e-laa'l-e-be.bahaa hooN maiN


DIL

dil ne sun ker kahaa ye sab such hai
per mujhe bhi to dekh, kiya hooN maiN

raaz-e-hasti ko tu samajhti hai
aur aankhoN se dekhta hooN maiN

hai tujhe vaasta muzaahir se
aur baatin se aashna hooN maiN

ilm tujh se to maa'rifat mujh se
tu khuda ju, khuda numaa hooN maiN

ilm ki intehaa hai bay.taabi
is maraz ki magar davaa hooN maiN

sham'a tu meHfil-e-sadaaqat ki
Husn ki bazm ka diyaa hooN maiN

tu zamaan-o-makaaN se rishta bapaa
taair-e-sidrah aashnaa hooN maiN

kis balandi pe hai maqaam miraa
arsh rabb-e-jaleel ka hooN maiN


shukria

Amjad

salaam saraa aur digar aHbaab,

aapne Saara bahot achchii Ghazal aur nazm ka intiKhaab kiyaa hai. yeh to mujh se muKhaatib hai...lolz...aur mere maadar-e-dars_gaah ke digar ahbaab se bhii muKhaatib hai. kaash merii university ka taraana Iqbaal kii nazm "taraana-e-milli" hotaa magar majaaz kaa taraana bhii kuchh kam nahiiN...Khair.

aapko shaayad ma'loom ho ki aapne jo Ghazal pesh kii hai use ek Hindustanii film "dulhan ek raat kii" meN iste'maal kiyaa gayaa thaa. kuchh aHbaab ko yeh jaan kar shaayad ta'ajjub ho ki Indian Film Industry ne Iqbaal kii muta'addid GhazleN filmoN meN musta'mil kii, masalan:

1. kabhi ai Haqeeqat e muntazir, nazar aa libaas e majaaz meN
2. na tu jahaaN ke liye hai na aasmaaN ke liye

mukammal list emN do ek roz meN pesh kar duuNga. is waqt zehn meN nahiiN aa rahaa.

aapne jo Ghazal post kii hai uska ek she'r hai:

tu bachaa bachaa ke na rakh use, tiraa aaiina hai vo aaiina
ki shakasta ho to 'azeez_tar hai nigaah-e-aainaa saaz meN

uskii ham ne taalib-e-'ilmii ke daur meN ek parody banaaii thii, 'arz kartaa huN:

na chhuppaa chhupaa ke pakaa use, na pakaa pakaa ke chhupaa use
tiraa kofta hai vo kofta, ki lubhaa rahe haiN "plate"-e-niyaaz meN

thank you Saara for sharing.

Hashmat

vaah, bahot khoobsurat silsilaa, aur utni hi khoobsurati se chal rahaa hai :)

meri jaanib se aik nazm:

Haqeeqat-e-Husn

khudaa se Husn ne ik roz ye savaal kia
jahaaN meiN kyuN na mujhe tu ne laa.zavaal kia

milaa javaab ke tasveer khaana hai dunya
shab-e-daraaz-e-adam ka fasaana hai dunya

hui hai rang-e-taghayyur se jab namood us ki
vohi HaseeN hai Haqeeqat zavaal hai jis ki

kahiN qareeb tha ye guftugu qamar ne suni
falak pe aam hui akhter-e-saHar ne suni

saHar ne taare se sun ker sunaai shabnam ko
falak ki baat bataa di zameeN ke meHram ko

bhar aaye phool ke aansoo payaam-e-shabnam se
kalee ka nannhaa sa dil khoon gayaa gham se

chaman se rota hua mausam-e-bahaar gayaa
shabaab sair ko aaya tha, sogvaar gayaa