ALLAMA IQBAL AND HIS LOVE FOR PROPHET (S.A.W.)
ہر کہ عشق مصطفی سامان اوست * بحرو بر در گوشه دامان اوست Her Ki Ishqe Mustafa Samane Oast Behro-Ber Dar Gushai-Daman-e Oast
Ref (1) (a) Whoever own the love of Mohammad (s.a.w.) all the oceans and lands become subservient to him, as master of all the oceans and laid of this world.
Mohammad Mustafa (s.a.w.) is the last prophet of God. He has been given the Quran which is the final version of God. His religion shall last for ever and he is the leader and guide for humanity.
And (O’ Our Prophet Mohammad!) We sent thee unto the whole mankind, a Bearer of glad tidings and a Warner, but most of the people know (it) not.
(Holy Quran, 34:28)
His Obidience is obligatory to every Muslim.
We sent not a Prophet but to be obeyed by Allahs leave
(Holy Quran, 4:64) The Prophet (s.a.w.) has got preference over the life of every Muslim and his wives are mothers of all the Muslims:
The Prophet (Mohammad) hath a greater claim on the believers than they have on their own selves; and his wives are their mothers
(Holy Quran, 33:6)
and as such the Prophot is to be obeyed in all details and by obeying him a Muslim dominates the whole universe.
در دل مسلم مقام مصطفی است * آبروی ما ز نام مصطفی است
Dar dile Muslim Maqam-e-Mustafa ast, Aabroo e-ma ze nam-e-Mustafa ast
طور موجی از غبار خانه اش * کعبه را بیت الحرم کاشانه اش Toor maujey az ghubar-e-khana ast, Kaaba ra baitul haram Kashana ast
The heart of a Muslim is the abode of Mohammad (s.a.w.) and all respect and honour of us to by his name. It is through his [name] that we shall gain loftiness and elevation.
Couplet 2. The dust rising from his residence into the air contains the reflection of the Divine Light which was witnessed by Moses (Prophet of God) at the summit of the
Mountain of Toor, and his abode is the leading minaret and is as obvious a guide as Kaaba, the house of God which itself looks towards prophets abode for getting true guidance. This refers to the fact that it was the result of Mohammad’s (s.a.w.) labour and preaching that Kaaba was purified and false gods i.e, idols were removed from inside the Kaaba which afterwards became the centre for all Muslims to pay theif homage to God.
کمتر از آنی ز اوقاتش ابد * کاسب افزایش از ذاتش ابد
Kamtar az aaney ze auqatash abad, Kaasib-e-afzaaish az zatash abad
One hour of his (Prophet’s (s.a.w.)) life was superior than the whole span of eternity and it is he alone who granted culture and elevation to the human race.
بوریا ممنون خواب راحتش » تاج کسری زیر پای امتش *
Borya mamnoon-e-Kkabey rahatash, Taj-e-Kisra zerey paey wnmatash
A mat made of date palm leaves was used by the Prophet (s.a.w.) as his bed though the crown of the kings of Irans lay beneath the feet of his Ummat. The life of the Holy Prophet (s.a.w.) was very simple but most dignified. Being the Head of Muslim State he did not change his ways and set an example of leading simple life. He dispelled the clouds of disparity and showed to the richest how to lead a laudable
life. This simple life has placed the Prophet (s.a.w.) at such a high level that not only he but his followers found the crown of kings lying at their feet.
در شبستان حرا خلوت گزید * قوم و آئین و حکومت آفرید Dar Shabistan-e-Hira Khilwat gazeed, Qaum-o-aaeen-o hukoomat aafreed
The Holy Prophet (s.a.w.) meditated in a seclusion sitting in the cave of Hira. In this very cave ‘Quran’ was reveiled upon him and he was declared Messenger of God. Quran, the word of God is the code of life and the constitution for the universal state and for the whole of humanity. Following this code and the constitution the Arabs, once uncivilized and scathered turned into the most powerful civilized and desciplined society who established a Vast muslim state which proved a means towards the consolidation of Islam and the extention of the boundaries of the Islamic State.
ماند شبها چشم او محروم نوم * تا به تخت خسروی خوابیده قوم Maud shabha chashm-e-oo mahroomey noum, Ta ba takht-e-khusravi Khabeed Qaum
The Propret passed Sleepless nights so that his ummat (followers) might sleep on King’s throne. Maulana Shibli relates, the Prophet (s.a.w.) used to offer prayers in the night and seek Divine blessings. Ummul Momineen, Umme
Salma lays “The Holy Prophet used to sleep and pray at intervals till the dawn. God has also verified this fact asking the Prophet (s.a.w.) not to undergo hard labour in praying in the night (Quran, 73:1-4)
وقت هیجا تیغ او آهن گداز ؛ دیده ی او اشکبار اندر نماز
Waqtey heeja tegh-e-oo aahan gudaz, Deedai oo ashkbar ander namaz
In the battle-field his sword would defeat the strongest enemy and could melt the ateel of other swords but while offering prayers his eyes shed tears for fear of God.
Historians say that he was bravest soldier and a daring fighter in the battle-field. Hazrat Ali (a.s.) states that in the battle of Badr all the Muslim soldiers took refuge coming close to him who alone did not lose heart and stood firmly in the field.
In short, Iqbal implies that in the battle-field the sword of the Prophet (s.a.w.) defended the Muslims against their enemies and while offering prayers the tears in the eyes of the Prophet (s.a.w.) sought blessings for the Muslims and their salvation from God.
در دعای نصرت آمین تیغ او * قاطع نسل سلاطین تیغ او
Dir doa’e nusrat aameen tegh-e-00, Qataey nasl-e-salaateen tegh-e-00
In his invocation for victory, his sword was the word of ‘Amen’ and this very sword of his was the severer of line of emperers.
Meaning that the Prophet invoked to Allah for Victory but did not desist from Strife and his Sword was the source and means of exterminating Imperialism.
در جهان آئین نو آغاز کرد * مسند اقوام پیشین در نورد
Dar jahan aaeen-e-nau aghaz kerd, Masnad-e-aqwam-e-pesh dar naward
The Prophet (s.a.w.) bestowed upon the human notion a new constitution and defied all the despotic ways of the governments of the past.
In the days prior to Islam the whole nation was under one master who held the reigns and his words had the force of law.
Might was right and the public had no say in the way of the King. Oppression was the order of the day and justice meant the whim of the Head of the State though he was only a despot and more brutal than any ferocious animal of the forest. It was the Prophet (s.a.w.) who fought against this despotism and placed and preached the law of equality of rights and elevated the position of man to the status which he rationally demanded. He (s.a.w.) brought a wonderful change, and changing the current of human thinking established the Divine government which held that Allah
(God) was the only identity worth worshipping and man was required to bow to nobody but to Him (God), the Creator of the whole Universe. The fire of injustice got extinguished and justice and equality prevailed.
از کلید دین در دنیا گشاد « همچو او بطن ام گیتی نژاد Az Kalide Deen Dare Dunya Khushad, Hamchoo oo Batne Ume GaitiNa Zad
With the Keys of religion he (Prophet s.a.w.) opened the doors of this material world. The mother earth never procreated a man greater than the Prophet (s.a.w.).
The poet means to say that by preachings of Islam the Prophet freed the mankind from the worship of material objects which made them master of all which exists on the earth and with that faith the Muslim became the greatest Conquerer. Except the Prophet of Islam no reformer had ever brought such a change in human mind and as such earth cannot produce his equal.
در نگاه او یکی بالا و پست * با غلام خویش بر یک خوان
Dar Nigahe oo Yoke Bala wa past,
Ba Ghulame Khaish Ber Yak Khan Nashast
In the eyes of the Prophet (s.a.w.) the slave and the master, the great and the low, the rich and the poor were all equal. His slave would sit by his side on the dining-table and there was no disparity of position.
Hazrat Salman, Bilal and Sohail were all slaves but after embracing Islam they became his dignified companions and enjoyed a rank equal to the rank of the richest nobles from the tribes of Quresh. He freed all the Slaves with him in the name of God. Hazrat Zaid who was a slave in the beginning did not accompany his father even after his freedom and remained in the company of the Holy Prophet (s.a.w.) and he (son of Zaid) was appointed as Commander in face of so many chieftains from the tribe of Quresh.
مصافی پیش آن گردون سریر * دختر سردار طی آمد اسیر Der Masafe Palsh-e-An Gardoon Sareer, Dukhter-etSardare Tay Amad Aseer
پای در زنجیر و هم بی پرده بود * گردن از شرم و حیا خم کرده بود Paaey dar zanjeer wa ham bey pardah bood, Gardan az sharm-e-haya Kham Karda bood
دخترک را چون نبی بی پرده دید * چادر خود پیش روی او کشید Dukhtarak ra choon nabi bey parda deed, Chaadar-e-Khud peshe rooey oo Kasheed
In the era 9 A.H. the tribe of Banu Tai of Yaman rebelled against the Muslims. After subduing the rebellion the captives were sent before the Prophet (s.a.w.). Among these captives the daughter of the Chief of the Tribe was also brought before the holy Prophet (s.a.w.). The lady was
without pardah (veil) and therefore she kept her head bent down. When the Prophet saw that the lady was without a covering of head and face, he threw over her his own sheet which he always wore and afterwards she was set free with all other captives (her companions) and the Holy Prophet (s.a.w.) also ordered some allowance to be given to them to enable them to reach their home. The poet in the above couplets has narrated the same story to prove the nobility of the character of the Holy Prophet (s.a.w.).
ما از آن خاتون طی عریان تریم * پیش اقوام جهان بی چادریم Ma azan Khatone Tay Uryan Tarem, Paishe Aqwame jahan Bay chaderem
روز محشر اعتبار ماست او * در جهان هم پرده دار ماست او
Roze mahsher e’tebar-e-maast oo, Dar jahan ham parda dar-e-maa st oo
The poet is of the opinion that the muslims throughout the world are being dishonour debased only because they have failed to follow the teachings and practice of Holy Prophet (s.a.w.) in letters and spirit.
In the couplet above-mentioned the poet seeks the blessings of the Holy Prophet and begs of him to provide the muslims with protection a cover in this world and here after just like he had provided a cover to the helpless and bare headed captive lady of ‘Bani Tai’ so that the muslims may be able to achieve salvation on the doomsday.
لطف و قهر او سراپا رحمتی « آن بیاران این باعدا رحمتی * Lutf-o-Qahre oo Samoa Rehmatey, An Ba Yaran Eeen Ba Ada Rehmatey
The pleasures and displeasures of the Holy Prophet (s.a.w.) both were blessings for the people. His displeasure for non-believers was changed into Kindness after their submission and acceptance of Islam. The Prophet besides improving the economic and social life of Muslims also tried hard for their spiritual development. His anger towards the non-believers was meant to reform them and guide them towards the truth and thus he was a blessing for them as well. The Holy Word of God that is Quran, defines the Prophet (s.a.w.) as blessings for all the worlds in general.
آن که بر اعدا در رحمت گشاد * مکه را پیغام « لا تثریب» داد An Key Ber Ada Dare Rehmat Kushad, Mecca Ba Paighame La Tasrib Dad
After the victory over Mecca the Prophet (s.a.w.) opened the doors of blessings to the people who had fought against him and no punishment was awarded to those who had attempted to kill him and announced:
“No punishment for you today for the sins you committed and you are forgiven and are free as yo were.” This is unrebuttable evidence of his being noble, kind, merciful and nothing but a shower of blessings for the whole mankind.
COUPLET 19 ماسه از قید وطن بیگانه ایم * چون نگه نور دو چشمیم و یکیم Ma Ke Az Qaide Watan Baigana Aim, Chun Nighak Noore do Chashm-aim-o-Yakaim
از حجاز و چین و ایرانیم ما « شبنم یک صبح خندانیم ما Az Hijaz o-cheen-o-Iraneem ma, Shabnam e-Yak subh Khandaaneem ma
Here Iqbal presents the Islam theory of universality. He says since Islam is a universal religion, it cannot be confined to the geographical and territorial limits. Likewise Islam’s conception of nationhood is also universal, hence we the Muslims attach no significance or importance to the so-called idea of homeland and we have a joint responsibility to follow and propagate the dictates of God and the teachings of Holy Prophet (s.a.w.) where even and we are, we may be in Hedjaz, Iran, or in China. We are so closed to one another that we are like the two eyes which make the common sight of a man like the drops of dew which vanish at the appearance of dawn we the Muslims are always prepared to sacrifice our life for the Prophet and the couse of Islam.
* در جهان مثل می و میناستیم مست چشم ساقی بطیستیم
Maste chashme saqi-e-Baiha Staim, Dar Jahan Misle Ma-o-Mina Staim
We the muslims remains intoxicated by the purest-wine of the knowledge “truth” as administered by the Holy Prophet (s.a.w.) and as such we stand related to one another as a cup is related to the bottle of wine and can never be taken aloof from each other. In other words we are all fed by one barrage (Love of the Prophet (s.a.w.)) and our articles of faith that is God, Quran and the Prophet (s.a.w.) is one and the same wherein we stand with full unity and wholesome integrity.
امتیازات نسب را پاک سوخت * آتش او این خس و خاشاک سوخت Imtiazate Nasab Ra Pak Sokht, Atishe oo Een Khaso Khashak Sokht
The preachings of the Prophet (s.a.w.) completely discarded the cannons of caste and creed. The flames of his religious doctrine destroyed the baseless plantation of the division of human beings into casts and sub-casts. The poet implies that Islam does not recognize division of human beings on the basis of colour and race. In practise too the words of the Prophet (s.a.w.) proved true. He appointed Hazrat Usama son of Zaid who was the son of a Slave as Commander over his troops comprising his dignified companions including Hazrat Abu Bakr and Hazrat Umar and none could claim superiority on the basis of being from a tribe of higher status.
COUPLET 23 * اوست جان این نظام و او یکیست چون گل صد برگ ما را بو یکیست –
Chun Gule Sad Berg Ma Raa Boo Yakaist, Oost Jane Een Nizam-o-oo Yakaist
We the Muslims are one in interest just the essence of a flower though it may have a thousand petals. Islam is a constitution and we are meant to work it out playing our independent part like members of one union having one collective goal. The Prophet (s.a.w.) is the uniting link and the Source of all light.
سر مکنون دل او ما بدیم * نعرہ بی باکانه زد افشا شدیم Sirr-e- Maknune Dile-oo Ma Budaim, Narae Bay Bakana Zad Afsha Shudaim
We were the hidden secret of the heart of the Holy Prophet (s.a.w.) and after embracing Islam we formed his solid force. His heart always abounded with our love and betterment.
ر عشقش در نی خاموش من * می تپد صد نغمه در آغوش من شور Shore Ishquash Bar Mai Khamoshe Man, Mi Tapad Sad Naghma Bar Aghoshe Man
The poet (Allama Iqbal) is mad after the love for the Holy Prophet (s.a.w.) He says “The love for the Prophet has caused a storm in the peaceful ocean of my heart and its tumulteous songs. The truth manifested later on in his poetry is due to this profound love for the Prophet (s.a.w.) which proved as an initiative to study and seek the truth.
من چه گویم از تولایش که چیست * خشک چوبی در فراق او گریست Manche Goyam Az Tawallaish Ki Cheest, Khushk Chobey Bar Firaqe oo Greest
The poet says, “I cannot explain the extent and interest of the love of the Prophet (s.a.w.) which my heart has inculcated in itself nor I can explain its nature and attributes. The love of the Prophet (s.a.w.) can make a dried wood weep and cry, what to speak of mine who is a man with a delicate heart. It is related in Bukhari Sharif (Book of Traditions) that a wooden pillar which was used as a base to place his hand on when the Holy Prophet (s.a.w.) would address the audience, commenced weeping on seeing that another woodon stand was prepared for the Prophet (s.a.w.) to be used as base. Noticing the weeping and loud cries of the old wooden pillar the Holy Prophet (s.a.w.) would place one of his hands over it. This establishes that the poet (Allama Iqbal) was a True Muslim because only a true Muslim can have faith in such miraculous episodes.
هستی مسلم تجلی گاه او * طور ها بالد ز گرد راه او Hasti-e Muslim Tajaili Gahe-oo, Toor Ha Bala Ze Garde Rahe-oo
The Prophet (s.a.w.) is the source of all light and guidance, A Muslim is the fountain-head of the light of the Prophet and his self produces and imparts light to others and is the symbol of guidance for the rest of the world just as
the mountain of Toor bowed the light of God to Hazrat Moosa. Whenever we study the life of a Muslim, who follows the Prophet (s.a.w.) in all of his precepts, we shall receive full guidance because a muslim is a beacon of light showing the ways of the Holy Prophet (s.a.w.).
را آفرید آئینه اش * صبح من از آفتاب سینه اش Paikram Ra Afrid Aina ash, Subheman Az Aftabe Seena ash
The Muslim is like a glass reflection of the life of the Holy Prophet (s.a.w.). His days are dawned by his sunshine of the preachings of the Holy Prophet (s.a.w.). The heart of a Muslim is clear from all evils and the truth and nobility of the character of the Prophet is seen reflected in all its phases on the surface of his clean heart. In other words according to Iqbal a Muslim should be an incarnation of the life of the Prophet (s.a.w.) which comprises light and truth.
در تپید دمبدم آرام من * گرم تر از صبح محشر شام من Dar Tapead e Dam Ba Dam Arame Man, Garm Ter Az Subhe Mahsher Shame Man
The pangs of love for the Prophet (s.a.w.) impart consolation and pleasure to Iqbal. Because of the deep love its flames are more intense than the heat of the Day of Judgment. Iqbal’s love keeps him in a State of uneasiness which is always a source of satisfaction for the lover and in that uneasiness he finds the relief.
ابر آذار است و من بستان او * تاک من نمناک از باران او Abr-e-Azer Ast O man Bustane oo, Take man Nanmak Az Barane oo
The Prophet (s.a.w.) is like the clouds of the spring season and I am his garden. Just as the rains of the spring enriches a garden and adds a freshness in its plantation, similarly the light which I receive from the Prophet (s.a.w.) bestows upon my heart and mind the flowers of truth and faith and I achieve the aim of life. The Prophet (s.a.w.) is the fountain and its showering water irrigates my barren heart and turns it into flourishing garden.
چشم در کشت محبت کاشتم « از تماشا حاصلی بر داشتم * Chashm Dar Kishte Mohabbat Kashtam, Az Tamasha Haselay Bardashtam
I have irrigated the fields of love with my tears and have reaped the harvest in the form of meeting my beloved. The poet means that his love for the Holy Prophet (s.a.w.) proved a strong initiative to study his prechings and finally he found the truth which he sought as a result of his love for the Prophet (s.a.w.).
خاک میثرب از دو عالم خوشتر است * ای خنک شهری که آنجا دلبر است
Khake Yasrab Az Do Alam Khuster Ast, Aey Khunak Skahere Ki Anja Dilber Ast
The land of Medina is the most attractive of all the lands. It is manifest that the Holy Prophet (s.a.w.) rests eternally at Medina. The city of Medina is worth living because it is the permanent abode of the beloved. Allama Iqbal is the lover of the Holy Prophet and in his eyes no city of this world can look more beautiful and charming than Medina where his beloved is in eternal peace.
کشته ی انداز ملا جامیم * نظم و نثر او علاج خامیم Kushtae Andaze Mulla Jamium, Nazmo Nasre oo Elaje Khamium
Mulla Jami was a renowned poet of Persia. He was an ardent lover of the Prophet. He expressed his intense love for the Prophet through his words in prose and poetry. The poet Iqbal says that his intensity of love is of Jami’s type and it is Jami’s prose and poetry which has so much impressed me.
شعر لبریز معانی گفته است * در ثنای خواجه گوهر سفته است Shere Lab Raize Maam Gufta Ast, Dar Sanai Khaja Gohar Sufta Ast
I have composed these lines containing profound knowledge about the Holy Prophet and thus I have prepared a garland of pure pearls in his praise. In fact, Iqbal has used very beautiful and flowery language in his poetry in praise of the Holy Prophet (s.a.w.).
Accorumg to Allama Iqbal we should not complain of the rigidities of the principles and precepts of Islam and as such whatever our Holy Prophet (s.a.w.) has commanded us to do we should strictly follow it.
ALLAMA IQBAL AND HIS LOVE FOR PROPHET (S.A.W.)
ALLAMA IQBAL AND HIS LOVE FOR PROPHET (S.A.W.)