Thursday, November 28, 2013

علامہ اقبال ؒ اور مسئلہ فلسطین

3:47 AM Muhammad Atif Saeed Naqoosh e Iqbal No comments

Javed Nama (جاوید نامہ) Book of Javed

3:36 AM Muhammad Atif Saeed Complete Books 1 comment

(Javed Nama-15) Taseen-e-Muhammad (S.A.W.) - (Hazoor-e-Akram Muhammad (S.A.W.) Ki Taleemat)

3:23 AM Muhammad Atif Saeed Javed Nama (جاوید نامہ) No comments

TASIN OF MOHAMMED
The Spirit of Abu Jahl Laments in the Sanctuary of the Kaaba

My breast is riven and anguished by this Mohammed;
his breath has put out the burning lamp of the Kaaba.
He has sung of the destruction of Caesar and Chosroes,
he has stolen away from us our young men.
He is a wizard, and wizardry is in his speech:
these two words ‘One God’ are very unbelief.
So he has rolled up the carpet of our fathers’ faith
and has done with our Lord Gods what he has done.
The blow of his fist has scattered Lat and Manat:
take vengeance upon him, you created beings!
He bound his heart to the invisible, broke with the visible,
his incantation shattered the living, present image.
It is wrong to attach the eye to the invisible;
that which comes not into sight-wherever is it?
It is blindness to make prostration to the invisible;
the new religion is blindness, and blindness is remoteness.
To bend double before an undimensioned God
such prayers bring no joy to the worshipper.


His creed cuts through the rulership and lineage
of Koraish, denies the supremacy of the Arabs;
in his eyes lofty and lowly are the same thing
he has sat down at the same table with his slave.
He has not recognized the worth of the noble Arabs
but associated with uncouth Abyssinians;
redskins have been confounded with blackskins,
the honour of tribe and family has been destroyed.
This equality and fraternity are foreign things—
I know very well that Salman is a Mazdakite;
The son of Abdullah has been duped by him
and he has brought disaster upon the Arab people.
Hashim’s progeny have become estranged one from another,
a couple of prayers have utterly blinded them.
What is alien stock, compared with the Adnani,
what betokens Sahbani speech to the barbarian?
The eyes of the elect of the Arabs have been darkened;
will you not rise up, Zuhair, from the dust of the tomb?
You who are for us a guide through this desert,
shatter the spell of the chant of Gabriel!


Tell again, you Black Stone, now tell again,
tell again what we have suffered through Mohammed!
Hubal, thou who acceptest the excuses of thy servants,
seize back thy temple from the irreligious ones;
expose their flock unto the ravening wolves,
make their dates bitter upon the palm-tree!
Let loose a burning wind on the air of the desert
as if they were stumps of fallen-down palm-trees
O Manat, O Lat, go not forth from this abode,
or if you leave this abode, go not from our hearts!
You who have forever a lodging in our eyes,
tarry a little, if you intend to depart from me.

(Javed Nama-14) Taseen-e-Massieh - Roya'ay Hakeem Talst

3:19 AM Muhammad Atif Saeed Javed Nama (جاوید نامہ) No comments

TASIN OF CHRIST
Vision of the sage Tolstoy

In the midst of the mountain-range of Seven Deaths
is a valley where no bird stirs, no branches, no leaf;
the smoke encircling it turns the moon’s light to pitch,
the sun in its broad heavens seems dying of thirst.
A river of quicksilver flows through that valley
meandering like the stream of the Milky Way.
Before it the hollows and heights of the road are nothing,
so swift its current, wave on wave, twist on twist.
A man stood, drowned up to his waist, in that quicksilver
uttering a thousand ineffectual laments,
Rain, wind and water were not his portion—
athirst he, and no water save the quicksilver.
On the bank I espied a slim-bodied woman
whose eyes would have waylaid a hundred caravans,
one that taught infidelity to the Church-elders,
her glance turned ugly to beautiful, beautiful to ugly.
I said to her, ‘Who are you? What is your name?
What is this utter lamentation and weeping?’
She said, ‘In my eye is the spell of the Samiri;
my name is Ifrangin, my profession is wizardry.’
All of a sudden that silvery stream froze,
the bones of that youth broke in his body.
He cried -aloud, ‘Alas, alas for my destiny!
Alas for my ineffectual lamentation!’
Ifrangin said, ‘If you have eyes to see,
look a little also at your own deeds.
The Son of Mary, that Lamp of all creation
whose light lit up the world dimensioned and undimensioned—
that Pilate, and that cross, that pallid face—
what wrought you, what wrought he beneath the skies!
You, to whose soul the joy of faith is forbidden,
worshipper of idols fashioned of raw silver,
you did not know the worth of the Holy Spirit,
you bought the body, gambled away the soul!’


The reproach of that fair woman, drunken with blandishment,
was a lancet that pierced the youth’s heart.
He said, ‘You who display wheat and sell barley,
because of you Shaikh and Brahmin sell their own country.
Your infidelities have debased reason and religion,
your profit-mongerings have cheapened love.
Your love is torment, and secret torment at that;
your hatred is death, and sudden death at that!
You have associated with water and clay,
you have stolen away God’s servant from Him.
Wisdom, which loosened the knots of things,
to you has given only thoughts of devastation.
That man whose substance is true knows well
your crime is heavier than my crime.
His breath restored the departed soul to the body;
you make the body a mausoleum for the soul.
What we have done unto His humanity
His community has done unto His divinity.
Your death is life for the people of the world:
wait now, and see what your end shall be!’

(Javed Nama-13) Taseen-e-Zartasht

3:13 AM Muhammad Atif Saeed Javed Nama (جاوید نامہ) No comments

TASIN OF ZOROASTER
Ahriman Tempts Zoroaster
Ahriman

Because of you my creatures complain like a reed-pipe,
because of you our April has become like December;
you have made me humbled and dishonoured in the world,
you have stained your image with my blood.
Truth lives through the epiphany of your Sinai,
death for me dwells within your White Hand.


It is folly to rely on a covenant with God,
to travel the road to His desire is to lose the way;
poisons lurk within His rose-tinted wine.
saw, worm and cross-these are His gifts.
Noah had no other resource but prayer,
but the words of that hapless man were of no avail.
So abandon the city and hide yourself in a cave,
choose the company of the cavalcade of the creatures of light;
with one glance make the dust a philosopher’s stone,
set fire to the heavens with a single prayer;
become a wanderer in the mountains like Moses,
be half-consumed in the fire of vision;
but you must certainly give up prophecy,
you must give up all such mullah-mongery.
By associating with nobodies, a somebody becomes a nobody,
though his nature be a flame, be becomes a chip of wood.
So long as prophethood is inferior to sainthood
prophecy is a veritable vexation to love.
Now rise, and nestle in the nest of Unity,
abandon manifestation and sit in retirement!

Zoroaster

Light is the ocean, darkness is but its shore;
no torrent like me was ever born in its heart.
My breast is swarming with restless waves;
what should the torrent do but devastate the shore?
The colourless picture, which no man has ever seen,
cannot be painted save with the blood of Ahriman.
Self-display-that is the very secret of life,
life is to test out one’s own striking-power.
The Self becomes more mature through suffering
until the Self rends the veils that cover God.
The God-seeing man sees himself only through God;
crying ‘One God’, he quivers in his own blood.
To quiver in blood is a great honour for love,
saw, stave and halter-these are love’s festival.
Upon the road of love, whatever betides is good;
then welcome to the unloving kindnesses of the Beloved!


Not my eye only desired the manifestation of God;
it is a sin to behold beauty without a company.
What is solitude? Pain, burning and yearning;
company is vision, solitude is a search.	840
Love in solitude is colloquy with God;
when love marches forth in display, that is to be a king!
Solitude and manifestation are the perfection of ardour,
both alike are states and stations of indigence.
What is the former? To desert cloister and church;	845
what is the latter? Not to walk alone in Paradise!
Though God dwells in solitude and manifestation,
solitude is the beginning, manifestation the end.
You have said that prophecy is a vexation:
when love becomes perfect, it fashions men.	850
It is delightful to go on God’s road by caravan,
it is delightful to go in the world free as the soul.

(Javed Nama-12) Taseen-e-Gautam (Gautam Budh Ki Taleemat)

3:07 AM Muhammad Atif Saeed Javed Nama (جاوید نامہ) No comments

TASIN OF GAUTAMA
The Repentance of the coquettish Dancing-Girl
Gautama

Ancient wine and youthful beloved are-nothing;
for men of true vision the houris of Paradise are-nothing.
Whatever you know as firm and enduring passes away,
mountain and desert, land, sea and shore are-nothing.
The science of the Westerners, the philosophy of the Easterners
are all idol-houses, and the visiting of idols yields-nothing.
Think upon Self, and pass not fearfully through this desert,
for you are, while the substance of both worlds is—nothing
On the road which I hewed out with the point of my eyelash
station and caravan and shifting sands are-nothing.


Transcend the unseen, for this doubt and surmise are nothing;
to be in the world and to escape from the world-that is. Something!
The Paradise that some God grants unto you is nothing;
when Paradise is the reward of your labours-that is something.
Do you seek repose for your soul? The soul’s repose is nothing;
the tear shed in sorrow for your companions-that is something.
The wine-drenched eye, the temptress glance and the song
are all fair, but sweeter than these-there is something.
The cheek’s beauty lives for a moment, in a moment is no more;
the beauty of action and fine ideals-that is something.

The Dancing-Girl

Give not occasion for conturbation to this restless heart;
add one or two curls more to my twisted tress.
In my breast is such a lightning-flash of revelation from you,
I have yielded the bitterness of expectation to the moon and the sun.
The joy of God’s presence founded in this world idolatry’s wont;
love ever eludes the soul that is full of hope.
So that with carefree heart I may play a new melody
give back again to the meadow the true bird of the meadow.
You have granted me a lofty nature; release the shackle from my foot
that I may bestow a prince’s robe upon your sackcloth.
If the axe struck against the stone, what cause of talk is that?
Love can carry upon its back a whole mountain-range!

(Javed Nama-11) Harkat Ba Wadi Yarghameed Ke Malaika

3:04 AM Muhammad Atif Saeed Javed Nama (جاوید نامہ) No comments

DEPARTURE FOR THE VALLEY OF YARGHAMID,
CALLED BY THE ANGELS THE VALLEY OF TAWASIN

Rumi, that guide to passion and love
whose words are as Salsabil to throats athirst,
said, ‘The poetry in which there is fire
originates from the heat of "He is God!"
That chant transforms rubbish into a rose-garden,
that chant throws into confusion the spheres,
that chant bears testimony to the Truth,
bestows on beggars the rank of kings.
Through it the blood courses swifter in the body,
the heart grows more aware of the Trusty Spirit.
Many a poet through the magic of his art
is a highwayman of hearts, a devil of the glance.
The poet of India-God help him,
and may his soul lack the joy of speech! —
has taught love to become a minstrel,
taught the friends of God the art of Azar.
His words are a sparrow’s chirp, no ardour or anguish;
the people of passion call him a corpse, not a man.
Sweeter than that sweet chant which knows no mode
are the words which you utter in a dream.
The poet’s nature is all searching,
creator and nourisher of desire;
the poet is like the heart in a people’s breast,
a people without a poet is a mere heap of clay.
Ardour and drunkenness embroider a world;
poetry without ardour and drunkenness is a dirge.
If the purpose of poetry is the fashioning of men,
poetry is likewise the heir of prophecy.’


I said, ‘Speak again also of prophecy,
speak again its secret to your confidant.’
He said, ‘Peoples and nations are his signs,
our centuries are things of his creation.
His breath makes stones and bricks to speak;
we all are as the harvest, he the sown field.
He purifies the bones and fibres,
gives to the thoughts the wings of Gabriel;
the mutterings within the hearts of creatures
upon his lip become Star, Light, and Pluckers.
To his sun there is no setting, none;
to his denier never shall come perfection.
God’s compassion is the company of his freemen,
the wrath of God is his impetuous blow.
Be you Universal Reason itself, flee not from him,
for he beholds both body and soul together.
Stride then more nimbly on the road to Yarghamid
that you may see that which must be seen—
engraved upon a wall of moonstone
behold the four Tasins of prophecy.’
Yearning knows its own way without a guide,
the yearning to fly with the wings of Gabriel;
for yearning the long road becomes two steps,
such a traveller wearies of standing still.
As if drunk I strode out towards Yarghamid
until at last its heights became visible.
What shall I say of the splendour of that station?
Seven stars circle about it unceasingly;
the Carpet-angels are inly lit by its light,
its dust’s collyrium brightens the eyes of the Throne-angels.
God gave to me sight, heart and speech,
gave me the urge to search for the world of secrets;
now I will unveil the mysteries of the universe,
I will tell you of the Tawasin of the Apostles.

(Javed Nama-10) Nawa-e-Sarosh (Naghma-e-Sarosh)

3:01 AM Muhammad Atif Saeed Javed Nama (جاوید نامہ) No comments

THE SONG OF SAROSH

I fear that you are steering the barque into a mirage;
born within a veil, you will die within a veil.
When I washed the collyrium of Razi from my eyes
I saw the destinies of nations hidden in the Book.
Twist over field and avenue, twist over mountain and desert—
the lightning that twists upon itself dies within the cloud.
I dwelt a while with the Westerners, sought much and saw scarcely
the man whose musical modes turn not upon number.
Without the anguish of battle that propinquity is not attainable;
you who speak of ‘scent in rose-water, ‘, go, ravish the rose-bush!
Superficial ascetic, I concede that selfhood is transient,
but you do not see the whirlpool within the bubble.
This delightful music comes not from the minstrel’s plucking,
a houri exiled from Paradise is weeping within the lute.

(Javed Nama-09) Jalwah-e-Sarosh (Farishta-e-Ghaib Ka Zahoor)

3:00 AM Muhammad Atif Saeed Javed Nama (جاوید نامہ) No comments

EPIPHANY OF SAROSH

Thereupon the wise man ceased his discourse;
self-intoxicated, he broke away from the world—
ecstasy and yearning snatched him out of his own hands.
Then came into being, by the magic of divine vision—
when it is present the motes become like Mount Sinai,
without its presence there is nor light nor manifestation—
a delicate creature in the talisman of that night,
a star shining upon that starless night.
The hyacinth-curls of his two tresses reached his waist,
mountains and foothills drew brilliance from his face.
Wholly drowned in a drunken epiphany,
drunken without wine, he chanted melodiously.
Before him the lantern of the imagination span around,
full of wiles as the ancient sphere of heaven;
in that lantern appeared a form of many hues,
hawk pouncing on sparrow, panther seizing deer.
I said to Rumi, ‘You who know the secret,
reveal the secret to your companion of little vision.’
He said, ‘This form like unto flashing silver
was born in the thought of the holy God;
impatiently, out of the joy of self- manifestation,	675
he came down into the dormitory of existence,
like ourselves a wanderer, exile his portion—
you are an exile, I am an exile, he is an exile.
His rank is that of Gabriel, his name is Sarosh,
he transports from sense, and restores to sense.	680
It was his dew that opened our bud,
the fire of his breath kindled the dead ember.
The poet’s plectrum striking the chords of the heart is of him,
and it is he who rends the veil shrouding the Kaaba.
Within his melody I have glimpsed an entire universe.	685
now take fire for a moment from his song.’

(Javed Nama-08) Nuh Ta Sukhan Az Arif-e-Hindi (Arif-e-Hindi Ki 9 Baatain)

2:40 AM Muhammad Atif Saeed Javed Nama (جاوید نامہ) No comments

NINE SAYINGS OF THE INDIAN SAGE

This world is not a veil over the Essence of God;
the image in the water is no barrier to plunging in.

It is delightful to be born into another world,

so that another youth may thereby be attained.

God is beyond death, He is the very essence of life;
when His servant dies, He knows not what is happening.
Though we are birds without wings or feathers,
we know more of the science of death than God.,

Time? It is a sweet mingled with poison,
a general compassion mingled with vengeance;
you see neither city nor plain free of its vengeance—
its compassion is that you may say, ‘It has passed.’

Unbelief is death, my enlightened friend;
how beseems it a hero to wage holy war on the dead?
The believer is living, and at war with himself,
he falls upon himself like a panther on a deer.

The infidel with a wakeful heart praying to an idol

is better than a religious man asleep in the sanctuary.

Blind is the eye that sees sin and error;

never does the sun behold the night.

Association with the mire makes the seed a tree;

man by association with the mire is brought to shame.

The seed receives from the mire twisting and turning

that it may make its prey the rays of the sun.

I said to the rose, ‘Tell me, you with your torn breast,
how do you take colour and scent from the wind and the dust?’
The rose said, ‘Intelligent man bereft of intelligence,
how do you take a message from the silent electric ray?
The soul is in our body through the attraction of this and that;
your attraction is manifest. whereas ours is hidden.’

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